श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: अथ त्रयोदश: अध्याय: श्री शुक उवाच - Shri Shuka said - निशम्य वाचं वदतो मुने: पुण्यतमां नृप ।
भूय: पप्रच्छ कौरव्यो वासुदेवकथादृत: ॥१॥
निशम्य वाचम् वदत: hearing the speech, told by
मुने: पुण्यतमाम् नृप the sage (Maitreya), sacred, O King! भूय: पप्रच्छ कौरव्य: again asked Vidura वासुदेव-कथा-आदृत: of Vaasudeva's stories, fond of O King! Having heard the sacred talks told by the sage Maitreya, Vidura, who was fond of the stories of Vaasudeva, again asked to Maitreya.


स वै स्वायम्भुव॒: सम्राट् प्रिय: पुत्र: स्वयम्भुव: ।
प्रतिलभ्य प्रियां पत्नीं किं चकार ततो मुने ॥२॥
स: वै स्वायम्भुव॒: सम्राट् he indeed, Swaayambhuva the sovereign
प्रिय: पुत्र: स्वयम्भुव: dear son of Brahmaa प्रतिलभ्य प्रियाम् पत्नीम् after attaining the dear wife किम् चकार तत: मुने what did, then O Sage! O Sage! The dear son of Brahmaa, The emperor Swaayambhuva Manu, after having attained the dear wife Shataroopa, what did he do next?


चरितं तस्य राजर्षेरादिराजस्य सत्तम ।
ब्रूहि मे श्रद्दधानाय विष्वक्सेनाश्रयो ह्यसौ ॥३॥
चरितम् तस्य राजर्षे:- the story, of that royal sage
आदि-राजस्य सत्तम the first emperor, O Pious One! ब्रूहि मे श्रद्दधानाय do say to me, full of reverence विष्वक्सेन-आश्रय: हि-असौ to the world giving power (The Lord) refuge is his O Pious One! Do tell me, as I am full of reverence, the story of the royal sage the very first emeperor, whose refuge is The Lord, Who extends His power into all.


श्रुतस्य पुंसां सुचिरश्रमस्य नन्वञ्जसा सूरिभिरीडितोऽर्थ: ।
यत्तद्गुणानुश्रवणं मुकुन्दपादारविन्दं हृदयेषु येषाम् ॥४॥
श्रुतस्य पुंसाम् सुचिर-श्रमस्य of learning by men, with long effort
ननु-अञ्जसा indeed, is said to be सूरिभि:-ईडित:-अर्थ: by the wise highest reward यत्-तत्-गुण-अनुश्रवणम् (is) that, of His virtues hearing मुकुन्द-पाद-अरविन्दम् of Krishna's feet lotus हृदयेषु येषाम् in heart of whose The highest reward for men for learning with great effort and for a long time, as commended by the wise, is to have a love of hearing about the virtues of those who have Lord Krishna's lotus feet placed in their hearts.


श्री शुक उवाच - Shri Shuka said - इति ब्रुवाणं विदुरं विनीतं सहस्रशीर्ष्णश्चरणोपधानम् ।
प्रहृष्टरोमा भगवत्कथायां प्रणीयमानो मुनिरभ्यचष्ट ॥५॥
इति ब्रुवाणम् विदुरम् विनीतम् thus spoken by Vidura humble
सहस्र-शीर्ष्ण:-चरण-उपधानम् thousand headed (Lord's) feet sheltered प्रहृष्ट-रोमा भगवत्-कथायाम् with horripilation in the body hair, in Lord's stories प्रणीयमान: मुनि:-अभ्यचष्ट encouraged, the sage (Maitreya) replied When modest Vidura, who had taken shelter in the feet of The Lord of a thousand heads, spoke thus, and encouraged sage, Maitreya to relate the stories of The Lord, he replied,…


मैत्रेय उवाच - Maitreya said - यदा स्वभार्यया साकं जात: स्वायम्भुवो मनु: ।
प्राञ्जलि: प्रणतश्चेदं वेदगर्भमभाषत ॥६॥
यदा स्वभार्यया साकम् when, along with his wife
जात: स्वायम्भु: मनु: was born Swaayambhuva Manu प्राञ्जलि: प्रणत:-च-इदम् with folded hands, bowing and this वेदगर्भम्-अभाषत to Brahmaa said When, Swaayambhuva Manu came into existence along with his wife Shataroopaa, with joined palms and bowing respectfully, said thus, to Brahmaa, the repository of the Vedas.


त्वमेक: सर्वभूतानां जन्मकृद् वृत्तद: पिता ।
अथापि न: प्रजानां ते शुश्रुषा केन वा भवेत् ॥७॥
त्वम-एक: सर्व-भूतानाम् you alone of all beings
जन्म-कृत् वृत्तद: पिता birth causing and livelihood providing father अथ-अपि न: प्रजानाम् then also, by we children ते शुश्रुषा केन वा भवेत् your service, how may be done You alone are the birth giving and livelihood providing father of all the beings. Even then, how can we be of service to to you?


तद्विधेहि नमस्तुभ्यं कर्मस्वीड्यात्मशक्तिषु ।
यत्कृत्वेह यशो विष्वगमुत्र च भवेद् गति: ॥८॥
तत्-विधेहि नम:-तुभ्यम् that instruct, obeisance to you
कर्मसु-ईड्य-आत्म-शक्तिषु among duties desireable, by our own effort यत्-कृत्वा-इह यश: विष्वक्- which by doing here (in this world), fame all around अमुत्र च भवेद् गति: and in the other (world), may be happy destiny Our obeisance to you, do give us instructions to engage in such desireable duties which we may perform with our own effort, and by discharging which we may earn fame in this world and a happy destiny in the other world.


ब्रह्मा उवाच - Brahmaa said - प्रीतस्तुभ्यमहं तात स्वस्ति स्ताद्वां क्षितीश्वर: ।
यन्निर्व्यलीकेन हृदा शाधि मेत्यात्मनार्पितम् ॥९॥
प्रीत:-तुभ्यम्-अहम् तात am pleased with you two
स्वस्ति स्तात्-वाम् क्षितीश्वर: well be with you two, O Sovereign! यत्-निर्व्यलीकेन हृदा because, with a pure heart शाधि मा-इति-आत्मना-अर्पितम् 'order me' thus, yourself have surrendered O Son! I am pleased with you both. May all be well with both of you. O King of the globe, because you have, with a clean heart, surrendered to me saying, 'order me'.


एतावत्यात्मजैर्वीर कार्या ह्यपचितिर्गुरौ ।
शक्त्याप्रमत्तैर्गृह्येत सादरं गतमत्सरै: ॥१०॥
एतावती-आत्मजै:-वीर this much, by the sons, O Valiant son!
कार्या हि-अपचिति:गुरौ should be done indeed, service to the elders शक्त्या-अप्रमत्तै:-गृह्येत as capable, carefully obey सादरम् गत-मत्सरै: with reverence, without jealousy O Valiant son! This much service indeed should be done towards the elders, by the sons, that they should without any jealousy and with full reverance and carefulness,obey their orders.


सत्वमस्यामपत्यानि सदृशान्यात्मनो गुणै: ।
उत्पाद्य शास धर्मेण गां यज्ञै: पुरुषं यज ॥११॥
स:-त्वम्-अस्याम्-अपत्यानि that you, through her (Shataroopaa) issues
सदृशानि-आत्मन: गुणै: like yourself in virtues उत्पाद्य शास धर्मेण गाम् beget, rule righteously the earth यज्ञै: पुरुषम् यज by sacrifices, The Supreme Person worship You should beget issues who will be like you in virtues, through her, Shataroopaa. Then rule the earth with righteousness, and worship The Supreme Person by performing sacrifices.


परं शुश्रूषणं मह्यं स्यात्प्रजारक्षया नृप ।
भगवांस्ते प्रजाभर्तुर्हृषीकेशोऽनुतुष्यति ॥१२॥
परम् शुश्रूषणम् मह्यम् greatest service to me
स्यात्-प्रजा-रक्षया नृप will be, the people by nurturing O Ruler of men! भगवान्-ते प्रजाभर्तु:- The Lord on you, the people's caretaker हृषीकेश:-अनुतुष्यति The Controller of the senses, will be satisfied O Ruler of men! The greatest service to me will be by nurturing the people. And The Lord, The Controller of the senses, will be satisfied with you by your taking care of the people.


येषां न तुष्टो भगवान् यज्ञलिङ्गो जनार्दन: ।
तेषां श्रमो ह्यपार्थाय यदात्मा नादृत: स्वयम् ॥१३॥
येषाम् न तुष्ट: भगवान् on whom is not satisfied The Lord
यज्ञ-लिङ्ग: जनार्दन: sacrifice personified, Janaardana तेषाम् श्रम: हि-अपार्थाय of them, labour itself is meaningless यत्-आत्मा न-आदृत: स्वयम् because themselves, are not respected by themselves With whom-so-ever, The Lord Janaardana, Who is sacrifice personified, is not satisfied, his labour becomes meaningless, because then he is not respecting himself.


मनु: उवाच - Manu said - आदेशेऽहं भगवतो वर्तेयामीवसूदन ।
स्थानं त्विहानुजानीहि प्रजानां मम च प्रभो ॥१४॥
आदेशे-अहम् भगवत: in instructions of yours
वर्तेयामि-इव-सूदन will abide, O Sin Destroyer! स्थानम् तु-इह- place indeed here अनुजानीहि प्रजानाम् assign for the progeny मम च प्रभो for me and O lord! O lord! Destroyer of Sins! I will abide by your instructions. Do assign places for the progeny and for me, here.


यदोक: सर्वसत्त्वानां मही मग्ना महाम्भसि ।
अस्या उद्धरणे यत्नो देव देव्या विधीयताम् ॥१५॥
यत्-ओक: सर्व-सत्त्वानाम् that which the abode of all beings
मही मग्ना महा-अम्भसि the earth is submerged in the great waters अस्या: उद्धरणे यत्न: of her recovery effort देव देव्या: विधीयताम् O lord! of the goddess do make The earth, which is the abode of all beings, is submerged in the expenses of water. O lord! Do make efforts for the recovery of the goddess earth.


मैत्रेय उवाच - Maitreya said - परमेष्ठी त्वपां मध्ये तथा सन्नामवेक्ष्य गाम् ।
कथमेनां समुन्नेष्य इति दध्यौ धिया चिरम् ॥१६॥
परमेष्ठी तु-अपाम् मध्ये Brahmaa, of course, waters' inside
तथा सन्नाम्-अवेक्ष्य गाम् thus submerged, seeing the earth कथम्-एनाम् समुन्नेष्य how her lift up इति दध्यौ धिया चिरम् thus contemplated in mind for long Brahmaa saw the earth thus submerged inside the waters of the deluge, and ofcourse, contemplated for a long time as to how to lift it up.


सृजतो मे क्षितिर्वार्भि: प्लाव्यमाना रसां गता ।
अथात्र किमनुष्ठेयमस्माभि: सर्गयोजितै: ।
यस्याहं हृदयादासं स ईशो विदधातु मे ॥१७॥
सृजत: मे क्षिति:-वार्भि: creating (while) I was the earth by waters
प्लाव्यमाना रसाम् गता being washed to lowest depth has gone अथ-अत्र किम्-अनुष्ठेयम्- now here, what should be done अस्माभि: सर्ग-योजितै: by us, in creation engaged यस्य-अहम् हृदयात्-आसम् of Whose I from heart came (to be) स: ईश: विदधातु मे That Lord may accomplish for me While I was creating, the earth was being washed by the waters and as we were engaged in creation, it has sunk to the lower depths. What should be done now? From Whose heart I came to be, That Lord will accomplish this for me.


इत्यभिध्यायतो नासाविवरात्सहसानघ ।
वराहतोको निरगादङ्गुष्ठपरिमाणक: ॥१८॥
इति-अभिध्यायत: thus (as he was) thinking
नासा-विवरात्- from the nose orifice सहसा-अनघ suddenly, O Sinless One! वराह-तोक: निरगात्- a boar tiny boar emerged अङ्गुष्ठ-परिमाणक: of a thumb's size O Sinless One! Vidura! As he was thus thinking, suddenly from one of his nose orifice, nostril, a tiny boar emerged, which was of the size of a thumb.


तस्याभिपश्यत: खस्थ: क्षणेन किल भारत ।
गजमात्र: प्रववृधे तदद्भुतमभून्महत् ॥१९॥
तस्य-अभिपश्यत: खस्थ: as he saw, in the sky placed
क्षणेन किल भारत in a moment indeed, O Bhaarata Vidura! गज-मात्र: प्रववृधे elephant's size increased to तत्-अद्भुतम्-अभूत्-महत् that wonderful happened great As Brahmaa watched, from there, placed in the sky, in a moment indeed, the tiny boar increased into the size of an elephant. O Bhaarata Vidura! What happened was most wonderful.


मरीचिप्रमुखैर्विप्रै: कुमारैर्मुनिना सह ।
दृष्ट्वा तत्सौकरं रूपं तर्कयामास चित्रधा ॥२०॥
मरीचि-प्रमुखै:-विप्रै: Mareechi (and) the main Braahmanas,
कुमारै:-मुनिना सह the Kumaaras, sages with दृष्ट्वा तत्-सौकरम् रूपम् seeing that boar form तर्कयामास चित्रधा conjectured in many ways Brahmaa, Mareechi and the other main Braahmanas, the Kumaaras and the sages, all saw the form of a boar and conjectured about it in many ways.


किमेतत्सौकरव्याजं सत्वं दिव्यमवस्थितम् ।
अहो बताश्चर्यमिदं नासाया मे विनि:सृतम् ॥२१॥
किम्-एतत्-सौकर-व्याजम् what is this, in a boar's form
सत्वम् दिव्यम्-अवस्थितम् a being divine has appeared अहो बत-आश्चर्यम्-इदम् oh indeed, strange it is नासाया मे विनि:सृतम् from nostril mine, (it) came out Oh! What is this indeed, in the form of a boar, a divine being? It is strange that it came out of my nostril.


दृष्टोऽङ्गुष्ठशिरोमात्र: क्षणाद्-गण्डशिलासम: ।
अपि स्विद्भगवानेष यज्ञो मे खेदयन्मन: ॥२२॥
दृष्ट:-अङ्गुष्ठ-शिर:-मात्र: was seen a thumb's head's size only
क्षणात्-गण्ड-शिला-सम: in a moment, huge rock like अपि स्वित्-भगवान्-एष: also is it, The Lord This यज्ञ: मे खेदयन्-मन: Vishnu my confusing mind It was seen only in the size of the head of a thumb, in a moment it increased to the size of a huge rock. Is it that The Lord Vishnu Himself is confusing my mind.


इति मीमांसतस्तस्य ब्रह्मण: सह सूनुभि: ।
भगवान् यज्ञपुरुषो जगर्जागेन्द्रसन्निभ: ॥२३॥
इति मीमांसत:-तस्य thus contemplating, his
ब्रह्मण: सह सूनुभि: Brahmaa, with his sons भगवान् यज्ञ-पुरुष: The Lord, The Sacrifice Presider जगर्ज-अगेन्द्र-सन्निभ: roared a cloud like While he, Brahmaa, was contemplating like this, with his sons, The Lord, Who presides over the sacrifices, roared like a huge cloud.


ब्रह्माणं हर्षयामास हरिस्तांश्च द्विजोत्तमान् ।
स्वगर्जितेन ककुभ: प्रतिस्वनयता विभु: ॥२४॥
ब्रह्माणम् हर्षयामास हरि:- Brahmaa made happy Shree Hari
तान्-च द्विज-उत्तमान् and those Braahmanas great स्व-गर्जितेन ककुभ: by His own roar the quarters प्रतिस्वनयता विभु: echoed, The All-powerful The All-powerful Shree Hari delighted Brahmaa and all the other great Braahmanas, by His roar. All the quarters also echoed by that sound.


निशम्य ते घर्घरितं स्वखेदक्षयिष्णु मायामयसूकरस्य ।
जनस्तप:सत्यनिवासिनस्ते त्रिभि: पवित्रैर्मुनयोऽगृणन् स्म ॥२५॥
निशम्य ते घर्घरितम् hearing they, the roar
स्व-खेद-क्षयिष्णु their confusion clearing मायामय-सूकरस्य the disguised boar's जन:-तप:- of the Janaloka, Tapaloka, सत्य-निवासिन:-ते and Satyaloka residents they त्रिभि: पवित्रै:- by the three holy (Vedas) मुनय:-अगृणन् स्म the sages extolled The sages who resided in the Janaloka, Tapaloka and the Satyaloka, heard the roar of the boar in disguise, by which their confusion was cleared. They then extolled The Lord by the Mantras of the three holy Vedas.


तेषां सतां वेदवितानमूर्तिर्ब्रह्मावधार्यात्मगुणानुवादम् ।
विनद्य भूयो विबुधोदयाय गजेन्द्रलीलो जलमाविवेश ॥२६॥
तेषाम् सताम् of their holy men
वेद-वितान-मूर्ति:- in the Vedas described form ब्रह्म-अवधार्य- Veda (only) understanding आत्म-गुण-अनुवादम् of himself glories glorified विनद्य भूय: roaring again विबुध-उदयाय for the gods' interest गजेन्द्र-लील: an elephant like behaving जलम्-आविवेश in the water entered The holy men glorified the glories of The Lord, in the form of the boar, as described in the Vedas, Who understood it to be Veda only. So for the benefit of the gods, he (the boar) roared again and sporting like an elephant entered the water.


उत्क्षिप्तवाल: खचर: कठोर: सटा विधून्वन् खररोमशत्वक् ।
खुराहताभ्र: सितदंष्ट्र ईक्षाज्योतिर्बभासे भगवान्महीध्र: ॥२७॥
उत्क्षिप्त-वाल: खचर: throwing up the tail, in the sky
कठोर: सटा विधून्वन् खर stiff hair of shoulder, trembling bristle (like) रोमश-त्वक् खुर-आहत-अभ्र: haired skin, by hoofs tearing the clouds सित-दंष्ट्र: ईक्षा-ज्योति:- white shining tusks, glance bright बभासे भगवान्-महीध्र: shone (with glamour) The Lord, earth's saviour The Lord, the saviour of the earth, threw up His tail in the sky, and shook the skin of his body which was covered with stiff bristle like hair. He tore the clouds with His hoofs and gloriously shone with His bright glances.


घ्राणेन पृथ्व्या: पदवीं विजिघ्रन् क्रोडापदेश: स्वयमध्वराङ्ग: ।
करालदंष्ट्रोऽप्यकरालदृग्भ्यामुद्वीक्ष्य विप्रान् गृणतोऽविशत्कम् ॥२८॥
घ्राणेन पृथ्व्या: by (His) nose the earth
पदवीम् विजिघ्रन् searching and smelling क्रोड-अपदेश: boar incarnate स्वयम्-अध्वर-अङ्ग: Himself the Sacrifice Person कराल-दंष्ट्र:- with fierce tusks अपि-अकराल-दृग्भ्याम्- even (though) with soft eyes उद्वीक्ष्य विप्रान् glancing at the sages गृणत: (who were) singing praises विशत्-कम् dived into the water The Lord, the sacrifice Person Himself, incarnate as a boar, searched for the earth by smelling by His nose. Even though He had fierce tusks, He glanced softly at the Braahmana sages who were singing His praises, and dived into the water.


स वज्रकूटाङ्गनिपातवेगविशीर्णकुक्षि: स्तनयन्नुदन्वान् ।
उत्सृष्टदीर्घोर्मिभुजैरिवार्तश्चुक्रोश यज्ञेश्वर पाहि मेति ॥२९॥
स: वज्र-कूट-अङ्ग- He (the ocean), by an adamant mountain body
निपात-वेग-विशीर्ण-कुक्षि: plunged forcefully, torn the stomach स्तनयन्-उदन्वान् उत्सृष्ट- thundered the ocean uplifting दीर्घ-उर्मि-भुजै:- big waves' arms इव-आर्त:-चुक्रोश like tormented shouted यज्ञेश्वर पाहि मेति O Sacrifice Person, Lord! protect me, thus When, He the boar, with His adament mountain like body plunged forcefully into the ocean, It tore apart the stomach of the ocean and the ocean thundered aloud, lifting up his big wave like arms, as if crying, ' O sacrifice Person! Protect me'.


खुरै: क्षुरप्रैर्दरयंस्तदाऽऽप उत्पारपारम् त्रिपरू रसायाम् ।
ददर्श गां तत्र सुषुप्सुरग्रे यां जीवधानीम् स्वयमभ्यधत्त ॥३०॥
खुरै: क्षुरप्रै:- by hoofs sharp as arrows
दरयन्-तदा-आप: tearing then the water उत्पारपारम् त्रिपरू from beyond that reached रसायाम् ददर्श गाम् तत्र in the underneath, saw the earth there सुषुप्सु:-अग्रे while sleeping before (during the deluge) जीवधानीम् the beings support स्वयम्-अभ्यधत्त in Himself had absorbed With His arrow like sharp hoofs, He tore into the water, and reached beyond the underneaths of the ocean. There He saw the earth, the support of the beings, whom He had absorbed into Himself formerly, at the time of deluge.


स्वदंष्ट्रयोद्धृत्य महीं निमग्नां स उत्थित: संरुरुचे रसाया: ।
तत्रापि दैत्यं गदयाऽऽपतन्तं सुनाभसंदीपिततीव्रमन्यु: ॥३१॥
स्व-दंष्ट्रय:-उद्धृत्य on Own tusks lifting
महीम् निमग्नाम् the earth submerged स: उत्थित: He arose संरुरुचे रसाया: resplendently from the depths (of the ocean) तत्रापि दैत्यम् there also the demon गदया-आपतन्तम् with a club attacking सुनाभ-संदीपित- like (His) discus blazing तीव्र-मन्यु: with great anger As He arose from the depths of the ocean lifting up the submerged earth on His own tusks, He shone most resplendently. As He was coming up, the demon Hiranyaaksha attacked with a club, which built a great fury in Him like His blazing discus.


जघान रुन्धानमसह्यविक्रमं स लीलयेभं मृगराडिवाम्भसि ।
तद्रक्तपङ्काङ्कितगण्डतुण्डो यथा गजेन्द्रो जगतीं विभिन्दन् ॥३२॥
जघान रुन्धानम्- killed (him) who was blocking
असह्य-विक्रमम् of impossible prowess स: लीलया-इभम् He playfully, an elephant मृगराट्-इव-अम्भसि a lion like in the water तत्-रक्त-पङ्क- by his blood slush अङ्कित-गण्ड-तुण्ड: stained temples and snout यथा गजेन्द्र: just as an elephant जगतीम् विभिन्दन् a mound of red earth upturns He playfully killed him who was blocking the way, just as a lion would kill an elephant. His temples and snout were stained by the slush of the demon's blood in the water, as an elephant's trunk and temples would be stained by the red earth, a mound of which he would have upturned.


तमालनीलं सितदन्तकोट्या क्ष्मामुत्क्षिपन्तं गजलीलयाङ्ग।
प्रज्ञाय बद्धाञ्जलयोऽनुवाकैर्विरिञ्चिमुख्या उपतस्थुरीशम् ॥३३॥
तमाल-नीलम् as a Tamaal (tree) dark
सित-दन्त-कोट्या white tusks' ends क्ष्माम्-उत्क्षिपन्तम् the earth bringing out गज-लीलया-अङ्ग (like) elephant's effort (lifting a lotus on its tusk) O Dear! प्रज्ञाय बद्ध-अञ्जलय:- knowing, with joining palms अनुवाकै:-विरिञ्चि-मुख्या by Ved Mantras, Brahmaa and others उपतस्थु:-ईशम् praised and waited upon The Lord The Lord looked dark like the Temaala tree, as He brought out the earth on His white tusks, like the effort of the elephant carrying a lotus on his tusk. Brahmaa and the other sages knew Him to be The Lord and prasied Him with the Veda Mantras, as they waited upon Him.


ऋषय: ऊचु: - The sages said - जितं जितं तेऽजित यज्ञभावन त्रयीं तनुं स्वां परिधुन्वते नम: ।
यद्रोमगर्तेषु निलिल्युरध्वरास्तस्मै नम: कारणसूकराय ते ॥३४॥
जितम् जितम् ते-अजित victory, victory to You O invincible Lord!
यज्ञ-भावन of sacrifices The Promoter! त्रयीम् तनुम् स्वाम् the Vedas embodied Your परिधुन्वते नम: shaking, to You obeisance यत्-रोम-गर्तेषु निलिल्यु:- that in the hair pores, lie hidden अध्वरा:-तस्मै नम: the sacrifices, to Him obeisance's कारण-सूकराय ते for a cause boar incarnate to You O Invincible Lord! O Promoter of sacrifices! Our obeisances to You, as You shake Your body which consists of the Vedas. Our obeisances to You, Who are boar incarnate for a purpose, with the sacrifices lying hidden in the bristle like hair pores of Your boar body.


रूपं तवैतन्ननु दुष्कृतात्मनां दुर्दर्शनं देव यदध्वरात्मकम् ।
छन्दांसि यस्य त्वचि बर्हिरोमस्वाज्यं दृशि त्वङ्घ्रिषु चातुर्होत्रम् ॥३५॥
रूपम् तव-एतत्-ननु form Yours this surely
दुष्कृत-आत्मनाम् for wrong doers (sinners) दुर्दर्शम् देव difficult to see O Lord! यत्-अध्वर-आत्मकम् because sacrifice comprising (it is) छन्दांसि यस्य त्वचि the meters (Gaayatri etc.,), Whose (are) skin बर्हि-रोमसु- Kusha is in the (body) hair आज्यम् दृशि ghee is in Your eyes तु-अङ्घ्रिषु चातु:-होत्रम् indeed in the legs the four functions (of the priests) O Lord! Surely this form of Yours, with difficulty also cannot be seen by the wrong doers, sinners, because it comprises of the sacrifices. The skin of this form are the Gaayatri and other Vedic meters, Kusha are the bodily hair, and the ghee are the eyes and the functions of the four priests are the legs.


स्रुक्तुण्ड आसीत्स्रुव ईश नासयोरिडोदरे चमसा: कर्णरन्ध्रे ।
प्राशित्रमास्ये ग्रसने ग्रहास्तु ते यच्चर्वणं ते भगवन्नग्निहोत्रम् ॥३६॥
स्रुक्-तुण्ड Sruk, the long ladle is (Your) snout
आसीत्-स्रुव ईश was Sruva, the small ladle O Lord! नासयो:-इड-उदरे in the nostrils, Idaa, is Your stomach, चमसा: कर्ण-रन्ध्रे Chamasas, the drinking vessels, in the cavity of ears प्राशित्रम-आस्ये Praashitra, the vessel of Brahma's share, in mouth ग्रसने ग्रहा:-तु ते in throat, the Grahaa, indeed in Your यत्-चर्वणम् ते that chewing of Yours भगवन्-अग्नि-होत्रम् O Lord! Is Agni-hotra, the sacrificial oblation into the fire O Lord! Sruka, the long handled ladle is Your snout, Sruk, the small ladle are Your nostrils, the dish used in the sacrifices, Idaa is Your belly, the vessels for drinking, Chamasas, are the orifices of Your ears, the vessel which holds the share of Brahmaa, Praashitra, is Your mouth, the ladels used to pick out the Soma and other fluid, called the Grahaas, are indeed Your throat, and, O Lord! Your chewing itself is the sacrificial oblation which is poured into the fire.


दीक्षानुजन्मोपसद: शिरोधरं त्वं प्रायणीयोदयनीयदंष्ट्र: ।
जिह्वा प्रवर्ग्यस्तव शीर्षकं क्रतो: सभ्यावसथ्यं चितयोऽसवो हि ते ॥३७॥
दीक्षा-अनुजन्म- Deekshaneeya (Ishti) is (Your) repeated ascent
उपसद: शिरोधरम् त्वम् Upasada is neck of You प्रायणीय-उदयनीय-दंष्ट्र: Praayaneeya and Udayaneeya (Ishtis) are Your tusks जिह्वा प्रवर्ग्य:- Your tongue is Pravargya तव शीर्षकम् क्रतो: Your head O Sacrifice! सभ्या-आवसथ्यम् Sabhyaa and Aavasthyam (fires) चितय:-असव: the alter (of Sacrifice) are Your vital airs हि ते indeed Yours The three Ishtis, are Your neck, known as Upasada. The Deekshaneeya Ishti is Your repeated descent on the material world. The Praayaneeya Ishti and the Udayaneeya Ishti are Your two tusks. O Sacrifice Personified Lord! Your tongue is Pravargya, Your head are Sabhyaa and Aavasthyam, the fires, and the alter of Sacrifice are indeed Your vital airs.


सोमस्तु रेत: सवनान्यवस्थिति: संस्थाविभेदास्तव देव धातव: ।
सत्राणि सर्वाणि शरीरसन्धिस्त्वं सर्वयज्ञक्रतुरिष्टिबन्धन: ॥३८॥
सोम:-तु रेत: Soma indeed is generative fluid
सवनानि-अवस्थिति: the three sacrifices, (are Your) sitting posture संस्था-विभेदा:- the sacrifices different (seven) तव देव धातव: Your O Lord! The constituents (of Your body) सत्राणि सर्वाणि the tenure (of the sacrifices) of all शरीर-सन्धि:- are the body's joints त्वम् सर्व-यज्ञ-क्रतु:- You are of all the Yagyas and Kratus इष्टि-बन्धन: the tendons binding O Lord! Your generative fluid is the Soma, the three sacrifices prescribed for each day are Your sitting posture. The seven varities of sacrifices, are the seven constituents of Your body. The different tenures of the different sacrifices are the joints of Your body and You as the sacrifices called the Yagyas and the Kratus, are the tendon binder.


नमो नमस्तेऽखिलमन्त्रदेवताद्रव्याय सर्वक्रतवे क्रियात्मने ।
वैराग्यभक्त्यात्मजयानुभावितज्ञानाय विद्यागुरवे नमो नम: ॥३९॥
नम: नमस्ते- Hail! Salutations!
अखिल-मन्त्र- (to the) total Mantras देवता-द्रव्याय the gods and materials सर्व-क्रतवे of all the sacrifices क्रिया-आत्मने of the activities personified (in You) वैराग्य-भक्त्या- by dispassion, devotion आत्म-जय-अनुभावित- and self control giving the experience ज्ञानाय विद्या-गुरवे of the wisdom, the knowledges, The Teacher नम: नम: Hail! Hail to You! Hail! Hail to You! The sum total of all the Mantras, the dieties and the materials of all the sacrifices, and the activities in them, personified (in You).By dispassion, devotion and self control, You give the experience of the wisdom, The Teacher of all the knowledges, Hail! And Salutations to You!


दंष्ट्राग्रकोट्याभगवंस्त्वया धृता विराजते भूधर भू: सभूधरा।
यथा वनान्नि:सरतो दता धृता मतङ्गजेन्द्रस्य सपत्र पद्मिनी ॥४०॥
दंष्ट्र-अग्र-कोट्या on the tusks' end point
भगवन्-त्वया O Lord! By You धृता विराजते is held and is resplendent भूधर भू: सभूधरा O Support of the globe! the earth with the mountains यथा वनात्- just as from the forest नि:सरत: दता धृता coming out on the teeth holding मतङ्गज-इन्द्रस्य the elephant lordly सपत्र पद्मिनी with leaves the lotus plant O Lord! O Support of the globe! The earth with the mountains, held, on the end point of the tusks, is resplendent. It is just like a lordly elephant emerging from the forest holding on its tusks a lotus plant with its leaves.


त्रयीमयं रूपमिदं च सौकरं भूमण्डलेनाथ दता धृतेन ते ।
चकास्ति शृङ्गोढघनेन भूयसाकुलाचलेन्द्रस्य यथैव विभ्रम: ॥४१॥
त्रयीमयम् रूपम्-इदम् च the three (Vedas) inclusive, form this and
सौकरम् भूमण्डले-नाथ of a boar, with the earth O Lord! दता धृतेन ते चकास्ति by the tusks held by Your, is charming शृङ्ग-ऊढ-घनेन भूयसा on the peaks big clouds dense कुलाचल-इन्द्रस्य of the mountain lofty यथा-एव विभ्रम: just as the beauty O Lord! This boar form of Yours, inclusive of the three Vedas, with the earth held on Your tusks, looks as charming as the beauty of the huge mountain on whose peaks hang dense big clouds.


संस्थापयैनां जगतां सतस्थुषां लोकाय पत्नीमसि मातरं पिता ।
विधेम चास्यै नमसा सह त्वया यस्यां स्वतेजोऽग्निमिवारणावधा: ॥४२॥
संस्थापय-एनाम् जगताम् place her (firmly) of everyone,
सतस्थुषाम् लोकाय animate and inanimate, for habitating पत्नीम्-असि (Your) spouse, (who) is मातरम् पिता mother and father विधेम च-अस्यै we perform and for her नमसा सह त्वया obeisance with You यस्याम् स्व-तेज:- in whom by Your own power (as seed) अग्निम्-इव-अरणौ-अवधा: fire like in the Aranee have placed O Lord! Do place her firmly in the waters, so that all the animate and inanimate beings may habitate. She is Your spouse and mother as well as father to all beings. We perform obeisances to her along with You. You have placed Your sustaining power in her, just as You have placed the fire in the wood called Aranee.


क: श्रद्दधीतान्यतमस्तव प्रभो रसां गताया भुव उद्विबर्हणम् ।
न विस्मयोऽसौ त्वयि विश्वविस्मये यो माययेदं ससृजेऽतिविस्मयम् ॥४३॥
क: श्रद्दधीत-अन्यतम:- who, dares besides
तव प्रभो रसाम् गताया: You O Lord! in the depths sunk भुव: उद्विबर्हणम् earth to lift up न विस्मय:-असौ not surprising this त्वयि विश्व-विस्मये for You the all encompassing Wonder य: मायया-इदम् Who by Maaya this ससृजे-अति-विस्मयम् created most astounding (world) O Lord! Besides You, who can dare to lift up the earth sunk into the depths! It is not the least surprising for You, Who are the all encompassing Wonder, Who has also created this most astounding universe by Your own Maayaa.


विधुन्वता वेदमयं निजं वपुर्जनस्तप:सत्यनिवासिनो वयम् ।
सटाशिखोद्धूतशिवाम्बुबिन्दुभिर्विमृज्यमाना भृशमीश पाविता: ॥४४॥
विधुन्वता वेद-मयम् as (you) shook, Veda inclusive
निजम् वपु:-जन:-तप:- Your own body, in the Jana, Tapa सत्य-निवासिन: वयम् and Satya (loka) residing we (were) सटा-शिखा-उद्धूत- from the mane's ends, splashed शिव-अम्बु-बिन्दुभि:- by holy water drops विमृज्यमाना भृशम्-ईश पाविता: sanctified very much O Lord! Purified O Lord! As You shook Your own body, which includes the Vedas, we, the inhabitants of the Janaloka, Tapaloka and the Satya-loka were sanctified by the drops of the holy water splashing from the ends of Your mane, and we became very much purified.


स वै बत भ्रष्टमतिस्तवैष ते य: कर्मणां पारमपारकर्मण: ।
यद्योगमायागुणयोगमोहितं विश्वं समस्तं भगवन् विधेहि शम् ॥४५॥
स: वै बत भ्रष्ट-मति:- that indeed alas, has lost mind
तव-एष: ते य: कर्मणाम् Your this by You, who of exploits पारम्-अपार-कर्मण: in total, of The Endless deeds यत्-योगमाया- which by Yoga Maayaa's गुण-योग-मोहितम् properties' contact deluded विश्वम् समस्तम् the universe whole भगवन् विधेहि शम् O Lord! enable happiness O Lord! That man is alas out of his mind, who seeks to fathom the totality of Your exploits, which are endless, and beyond all comprehension. O Lord! Do enable happiness to the whole universe, which is deluded by the contact with the properties of Your Yoga Maayaa.


मैत्रेय उवाच - Maitreya said - इत्युपस्थीयमानस्तैर्मुनिभिर्ब्रह्मवादिभि: ।
सलिले स्वखुराक्रान्त उपाधत्तावितावनिम् ॥४६॥
इति-उपस्थीयमान:-तै:-मुनिभि:- thus being extolled by those sages
ब्रह्म-वादिभि: सलिले by the Vedas chanting, in the water स्व-खुर-आक्रान्त by (His) own hoofs suppressing उपाधत्त-अविता-अवनिम् placed, The Protector of the Universe, the earth The Protector of the universe, in the form of the boar, The Lord, was thus extolled by the sages with the chantings of the Vedas. He, then, by His own hoofs suppresing the water, placed the earth on it.


स इत्थं भगवानुर्वीं विष्वक्सेन: प्रजापति: ।
रसाया लीलयोन्नीतामप्सु न्यस्य ययौ हरि: ॥४७॥
स: इत्थम् भगवान्-उर्वीम् He thus, The Lord, the earth
विष्वक्सेन: प्रजापति: The Vishwaksena Prajaapati रसाया लीलया-उन्नीताम्- from the depths, playfully bringing out अप्सु न्यस्य ययौ हरि: on the waters placing, went away Shree Hari Vishvakasena Prajaapati, The Lord Shree Hari, thus playfully brought out the earth from the depths, and placed it on the waters and went out of sight.


य एवमेतां हरिमेधसो हरे: कथां सुभद्रां कथनीयमायिन: ।
शृण्वीत भक्त्या श्रवयेत वोशतीं जनार्दनोऽस्याशु हृदि प्रसीदति ॥४८॥
य: एवम्-एताम् हरिम्- who so ever, thus this, of The Lord
एधस: हरे: कथाम् sins negating, Shree Hari's stories सुभद्राम् कथनीयमायिन: charming, worth narrating, narrates शृण्वीत भक्त्या श्रवयेत वा- hears with devotion or tells उशतीम् जनार्दन:-अस्य- the blissful, Janaardana on him आशु हृदि प्रसीदति soon in the heart is pleased He who narrates, the worth narrating, or hears these charming and blissful and sin negating stories, of The Lord Shree Hari, with devotion, Lord Janaardana is soon pleased with him in the heart.


तस्मिन् प्रसन्ने सकलाशिषां प्रभो किं दुर्लभं ताभिरलं लवात्मभि: ।
अनन्यदृष्ट्या भजतां गुहाशय: स्वयं विधत्ते स्वगतिं पर: पराम् ॥४९॥
तस्मिन् प्रसन्ने His being pleased
सकल-आशिषाम् प्रभो of all the desires The Lord किम् दुर्लभम् what is unattainable ताभि:-अलम् from them refrain लव-आत्मभि: small desires अनन्य-दृष्ट्या with undiversified mind भजताम् गुहाशय: who prays, The Omniscient स्वयम् विधत्ते Himself confers स्वगतिम् पर: His Own state The Lord पराम् highest What is unattainable when He Who Grants all the desires, That Lord is pleased? So refrain from petty desires. To the person whose mind is undiversified, and is firmly fixed on The Omniscient Lord, to him, He Himself grants His own highest state.


को नाम लोके पुरुषार्थसारवित्पुराकथानां भगवत्कथासुधाम् ।
आपीय कर्णाञ्जलिभिर्भवापहामहो विरज्येत विना नरेतरम् ॥५०॥
क: नाम लोके who, to name, in the world
पुरुषार्थ-सारवित्- of the human pursuits' worth knower पुरा-कथानाम् from the ancient legends भगवत्-कथासुधाम् The Lord's stories nectar आपीय कर्ण-अञ्जलिभि:- having drunk by the ear cups भव-आपहाम्-अहो the worlds' fear eraser Oh! विरज्येत विना नर-इतरम् will abstain, except a human being, other than Oh! In this world who indeed, who has known the real worth of all the human pursuits, and who has drunk by the ear cup the nectar of The Lord's stories, which are the erasers of the material sorrows, picked up from the ancient legends, will abstain from them except if he is other than a human being?


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे वराहप्रादुर्भवानुवर्णने त्रयोदश: अध्याय: ॥१३॥ Thus ends the thirteenth discourse in Book Three, narrating the descent of the Divine Boar, of the great and glorious Bhaagavata-Puraana.