श्रीमद्भागवतमहापुराणम्
तृतीय: स्कन्ध:
अथ पञ्चदश: अध्याय:
मैत्रेय उवाच -
Maitreya said -
प्राजापत्यं तु तत्तेज: परतेजोहनं दिति: ।
दधार वर्षाणि शतम् शङ्कमाना सुरार्दनात् ॥१॥
प्राजापत्यम् तु तत्-तेज:
of Prajaapati (Kashyapa), indeed that seed
पर-तेज:-अहनम्
of the enemies' power killer
दिति: दधार वर्षाणि शतम्
Diti held (in her womb), for years hundred
शङ्कमाना सुर-आर्दनात्
apprehending to the gods trouble
That seed of Prajaapati Kashyapa, which was powerful enough to kill the power of the enemies, Diti, held in her womb, indeed, for a hundred years apprehending trouble to the gods.
लोके तेन हतालोके लोकपाला हतौजस: ।
न्यवेदयन् विश्वसृजे ध्वान्तव्यतिकरं दिशाम् ॥२॥
लोके तेन हत-आलोके
in the world, by that (seed) was dimmed the light
लोक-पाला: हत-औजस:
of the world's gaurdians, lost was prowess
न्यवेदयन् विश्वसृजे
(they) beseeched Brahmaa
ध्वान्त-व्यतिकरम् दिशाम्
by darkness spread in the directions
By that seed's brilliance, the light in the world was dimmed, and the gaurdians of the worlds also lost their valour. So, they complained to Brahmaa, because darkness had spread in all the directions.
देवा: उचु: -
The gods said -
तम एतद्विभो वेत्थ संविग्ना यद्वयं भृशम् ।
न ह्यव्यक्तं भगवत: कालेनास्पृष्टवर्त्मन: ॥३॥
तम: एतत्-विभो वेत्थ
darkness this, O lord! (you) know (of)
संविग्ना: यत्-वयम् भृशम्
tormented, as we are very much
न हि-अव्यक्तम् भगवत:
not indeed is hidden from You
कालेन-अस्पृष्ट वर्त्मन:
by Time is untouched (uneffected), Your knowledge
O lord! You surely know of the darkness which is tormenting us very much. You indeed are not unaware, of this, as your depth of knowledge is untouched by Time.
देवदेव जगद्धातर्लोकनाथशिखामणे ।
परेषामपरेषां त्वं भूतानामसि भाववित् ॥४॥
देव-देव जगत्-धात:
O god of gods! the maker of the universe!
लोकनाथ शिखामणे
of the gaurdians of the worlds, the crest jewel!
परेषाम्-अपरेषाम् त्वम्
of the big and the small, you
भूतानाम्-असि भाव-वित्
are of all beings minds knower
O god of gods! O maker of the universe! O crest jewel of the gaurdians of the world! You know the minds of all beings, big and small.
नमो विज्ञानवीर्याय माययेदमुपेयुषे ।
गृहीतगुणभेदाय नमस्तेऽव्यक्तयोनये ॥५॥
नम: विज्ञान-वीर्याय
Hail! to the knowledge power
मायया-इदम्-उपेयुषे
by Maayaa this (four faced form) attained
गृहीत-गुण-भेदाय
taking on the Rajo guna
नमस्ते-अव्यक्त-योनये
Hail! to you of unknown origin
Hail! To you whose power is knowledge, who, by Maayaa has taken this four face form, and accepted the Rajo guna, and whose cause of origin is unknown.
ये त्वानन्येन भावेन भावयन्त्यात्मभावनम् ।
आत्मनि प्रोतभुवनं परं सदसदात्मकम् ॥६॥
ये तु-अनन्येन भावेन
they indeed with unwavering devotion,
भावयन्ति-आत्म-भावनम्
meditate (on you), the all beings' creator
आत्मनि प्रोत-भुवनम्
in yourself is permeeted the whole world
परम् सत्-असत्-आत्मकम्
beyond cause and effect your self are
He, who meditates with unwavering devotion on you, who is the creator of all beings, and in whom the whole world is permeated and who is himself beyond all cause and effect,…
तेषां सुपक्वयोगानां जितश्वासेन्द्रियात्मनाम् ।
लब्धयुष्मत्प्रसादानां न कुतश्चित्पराभव: ॥७॥
तेषाम् सुपक्व-योगानाम्
of them (whose) well ripened Yoga (practice)
जित-श्वास-इन्द्रिय-आत्मनाम्
(whose) controlled breath and senses, such people
लब्ध-युष्मत्-प्रसादानाम्
having gained your grace
न कुतश्चित्-पराभव:
not from anywhere is defeat
Those, whose practice of Yoga is well ripened, who have controlled their breath and senses, and have gained your grace, for them there is no defeat from anywhere.
यस्य वाचा प्रजा: सर्वा गावस्तन्त्येव यन्त्रिता: ।
हरन्ति बलिमायत्तास्तस्मै मुख्याय ते नम: ॥८॥
यस्य वाचा प्रजा: सर्वा:
by whose words (Vedas), created beings all
गाव:-तन्त्या-इव यन्त्रिता:
cow by a rope like governed
हरन्ति बलिम्-आयत्ता:
bring offerings controlled by
तस्मै मुख्याय ते नम:
to him the Chief Him, Hail!
Hail to Him the Chief! By whose words, the Vedas, are controlled all created beings, like a cow is governed by a rope, and thus governed, bring offerings to him.
स त्वं विधत्स्व शं भूमंस्तमसा लुप्तकर्मणाम् ।
अदभ्रदयया दृष्ट्या आपन्नानर्हसीक्षितुम् ॥९॥
स: त्वम् विधत्स्व शम्
that You, confer peace
भूमन्-तमसा लुप्त-कर्मणाम्
O Infinite Lord! By darkness are lost activities
अदभ्र-दयया दृष्ट्या
by an abundant compassionate look
आपन्नान्-अर्हसि-ईक्षितुम्
the afflicted we, be pleased to see
O Infinite Lord! That you may confer peace on the people who are unable to perform their duties because of this darkness, be pleased to look at us the afflicted, with eyes full of abundant compassion.
एष देव दितेर्गर्भ ओज: काश्यपमर्पितम् ।
दिशस्तिमिरयन् सर्वा वर्धतेऽग्निरिवैधसि ॥१०॥
एष: देव दिते:-गर्भ:
this O lord! (in) Diti's womb
ओज: काश्यपम्-अर्पितम्
seed of Kashyapa placed
दिश:-तिमिरयन् सर्वा:
the quarters darkening all,
वर्धते-अग्नि:-इव-एधसि
is increasing like fire by firewood
O lord! This seed of Kashyapa placed in the womb of Diti is darkening all the quarters, and it is increasing just as fire increases by firewood.
मैत्रेय उवाच -
Maitreya said -
स प्रहस्य महाबाहो भगवान् शब्दगोचर: ।
प्रत्याचष्टात्मभूर्देवान् प्रीणन् रुचिरया गिरा ॥११॥
स: प्रहस्य महाबाहो
He laughed, O mighty armed Vidura!
भगवान् शब्द-गोचर:
The Lord, the words hearing
प्रत्याचष्ट-आत्मभू:-देवान्
replied Brahmaa, the gods
प्रीणन् रुचिरया गिरा
delighting in a sweet voice
O mighty armed Vidura! The lord Brahmaa laughed hearing these words, and delighting the gods replied to them in a sweet voice.
ब्रह्मा उवाच -
Brahmaa said -
मानसा मे सुता युष्मत्पूर्वजा: सनकादय: ।
चेरुर्विहायसा लोकांल्लोकेषु विगतस्पृहा: ॥१२॥
मानसा मे सुता:
(born) of mind, my sons
युष्मत्-पूर्वजा: सनकादय:
of your elder (brothers), Sanaka and the other three
चेरु:-विहायसा लोकान्
maved about in the air, in various world
लोकेषु विगत-स्पृहा:
in the worlds not holding any attachment
My mind born sons and your elder brothers, the Sanaka Kumaaras, moved about in the air to various worlds without holding any attachment to the worlds.
त एकदा भगवतो वैकुण्ठस्यामलात्मन: ।
ययुर्वैकुण्ठनिलयं सर्वलोकनमस्कृतम् ॥१३॥
ते एकदा भगवत:
they once (to) of Lord Vishnu
वैकुण्ठस्य-अमल-आत्मन:
Vaikuntha (the abode), of pure substance
ययु:-वैकुण्ठ-निलयम्
went to the Vaikuntha realm
सर्व-लोक-नमस्कृतम्
by all realms adored
They, once went to the Vaikuntha realm, which is the abode of Lord Vishnu, who is of pure substance.This Vaikuntha realm is adored by all other realms.
वसन्ति यत्र पुरुषा: सर्वे वैकुण्ठमूर्तय: ।
येऽनिमित्तनिमित्तेन धर्मेणाराधयन् हरिम् ॥१४॥
वसन्ति यत्र पुरुषा:
living where (are) people
सर्वे: वैकुण्ठ-मूर्तय:
all Vishnu-like in form
ये-अनिमित्त निमित्तेन
who disinterested to attain Vishnu
धर्मेण-आराधयन् हरिम्
by duty worshipping Shree Hari
The people who live there are all similar to Vishnu in form. They observe their duties in a disinterested manner and always worship Shree Hari.
यत्र चाद्य: पुमानास्ते भगवान् शब्दगोचर: ।
सत्त्वं विष्टभ्य विरजं स्वानां नो मृडयन् वृष: ॥१५॥
यत्र च-आद्य: पुमान्-आस्ते
where and The ancient Person dwells
भगवान् शब्द-गोचर:
The Lord by the Vedas described
सत्त्वम् विष्टभ्य विरजम्
the Satva guna taking on pure
स्वानाम् न: मृडयन् वृष:
His own people us delighting righteousness personified
It is here that the ancient Person, The Lord, who is described in the Vedas, and who takes on the Satva guna, is pure, is righteousness personified, and delights us, His devotees.
यत्र नै:श्रेयसं नाम वनं कामदुधैर्द्रुमै: ।
सर्वर्तुश्रीभिर्विभ्राजत्कैवल्यमिव मूर्तिमत् ॥१६॥
यत्र नै:श्रेयसम् नाम
where Naihashreyasa named
वनम् काम-दुधै:-द्रुमै:
orchard, by wish granting trees
सर्व-ऋतु-श्रीभि:-विभ्राजत्-
of all seasons, beauty resplendent
कैवल्यम्-इव मूर्तिमत्
beatitude like incarnate
Where, there is an orchard named Naihashreyasa, which is full of wish granting trees and which is resplendent by the beauty of all the seasons, and is like beatitude incarnate.
वैमानिका: सललनाश्चरितानि यत्र गायन्ति लोकशमलक्षपणानि भर्तु: ।
अन्तर्जलेऽनुविकसन्मधुमाधवीनां गन्धेन खण्डितधियोऽप्यनिलं क्षिपन्ति ॥१७॥
वैमानिका: स-ललना:-
moving in aerial cars, with their consorts
चरितानि यत्र गायन्ति
the sportings where sing
लोक-शमल क्षपणानि भर्तु:
thw world's sins destroyer, of their master
अन्त:-जले-अनुविकसन्-
in the water blooming
मधु-माधवीनाम्
honey (filled) Maadhavee (flowers)
गन्धेन खण्डित-
by their fragerance, distracted
धिय:-अपि-अनिलम् क्षिपन्ति
minded also, the air curse
The Gandharvas, move about in the aerial cars along with their consorts, singing the various sports of their master, Vishnu, which destroy the sins of the world. The honey laden Maadhavee flowers, which bloom in the waters, their fragrance is spread by the wind, and that distracts their minds, so they curse the wind.
पारावतान्यभृतसारसचक्रवाकदात्यूहहंसशुकतित्तिरिबर्हिणां य: ।
कोलाहलो विरमतेऽचिरमात्रमुच्चैर्भृङ्गाधिपे हरिकथामिव गायमाने ॥१८॥
पारावत-अन्यभृत-सारस-
pigeons, cuckoo, crane,
चक्रवाक-दात्यूह-हंस-
Chakrawaak, Chaataka, swan,
शुक-तित्तिरि-बर्हिणाम् य:
parrot, partridge, peacock's that
कोलाह: विरमते-
the noise halts, for a short while
उच्चै:-भृङ्गाधिपे
in a pitch (when) the king bee
हरि-कथाम्-इव गायमाने
Shree Hari's stories as if sings
The pigeons, cuckoos, cranes, Chakrawaks, Chaatakas, swans, parrots and partridges, all halt to make a noise when the king bee, as if sings the glories of Shree Hari.
मन्दारकुन्दकुरबोत्पलचम्पकार्णपुन्नागनागबकुलाम्बुजपारिजाता: ।
गन्धेऽर्चिते तुलसिकाभरणेन तस्या यस्मिंस्तप: सुमनसो बहु मानयन्ति ॥१९॥
मन्दार-कुन्द-कुरब-उत्पल-
Mandaar, Kunda, Kuraba, Utpala,
चम्पक-अर्ण-पुन्नाग-नाग-
Champaka, Arna, Punnaaga, Naaga,
बकुल-अम्बुज-पारिजाता:
Bakula, lotus, Paareejaata,
गन्धे-अर्चिते तुलसिका-
the fragrance adored of Tulasika,
आभरणेन तस्या: यस्मिन्-तप:
by garlands whose, Who (The Lord) penance
सुमनस: बहु मानयन्ति
the flowers greatly honour
All the flowers, Mandaar, Kunda, Kuraba, Utpala, Champaka, Arna, Punnaaga, Naaga, Bakula, lotus, and Paareejaata, adore the fragrance of Tulasika, and hold her penance in great honour, as The Lord adorns Himselves with garlands and wreaths made of Tulasika.
यत्संकुलं हरिपदानतिमात्रदृष्टैर्वैदूर्यमारकतहेममयैर्विमानै: ।
येषां वृहत्कटितटा: स्मितशोभिमुख्य: कृष्णात्मनां न रज आदधुरुत्स्मयाद्यै: ॥२०॥
यत्-संकुलम् हरिपद-
which (the Vaikuntha) is full of of Shree Hari's feet
अति-मात्र-दृष्टै:-
by a little bit seen,
वैदूर्य-मारकत-
Vaidoorya, emerald and
हेम-मयै:-विमानै:
by golden aerial cars
येषाम् वृहत्-कटितटा:
by whose large hips
स्मित-शोभि-मुख्य:
smiling beautiful damsels
कृष्ण-आत्मनाम्
of the Krishna conscious
न रज: आदधु:-
not passion stimulate
उत्स्मय-आद्यै:
by sweet smile and humour
The Vaikunth is full of golden aerial cars embossed with Vaidoorya gems and Marakata (emerald) gems, which can be obtained by the slight look of the Lord. There, they who have Krishna as their lives are not stimulated into passion by the smiling beautiful damsels with large hips, nor by their sweet smile or humour.
श्री रूपिणी क्वणयती चरणारविन्दं लीलाम्बुजेन हरिसद्मनि मुक्तदोषा ।
संलक्ष्यते स्फटिककुड्य उपेतहेम्नि सम्मार्जितीव यदनुग्रहणेऽन्ययत्न: ॥२१॥
श्री रूपिणी क्वणयती
Shree, most beautiful, with a tinkling (sound)
चरण-अरविन्दम्
by (Her) feet lotuses
लीला-अम्बुजेन
with a playing lotus (in hand)
हरि-सद्मनि
In Shree Hari's abode,
मुक्त-दोषा संलक्ष्यते
devoid of all faults, is seen
स्फटिक-कुड्य उपेत-हेम्नि
in the crystal walls, inlaid with gold
सम्मार्जिति-इव यत्-अनुग्रहणे-
dusting as if, Whose favour
अन्य-यत्न:
others are (eagerly) seeking
The most beautiful Shree, the spouse of Lord Vishnu, Whose favour others are eagerly seeking, is seen to move about in the abode of Shree Hari, with her lotus feet making a tinkling sound with her anklets, holding a lotus as a plaything. Her image is reflected in the crystal walls which are inlaid with gold, and so, it looks like she is dusting the house.
वापीषु विद्रुमतटास्वमलामृताप्सु प्रेष्यान्विता निजवने तुलसीभिरीशम् ।
अभ्यर्चती स्वलकमुन्नसमीक्ष्य वक्त्रमुच्छेषितं भगवतेत्यमताङ्ग यच्छ्री: ॥२२॥
वापीषु विद्रुम-तटासु-
in the ponds, (with) coral stairs
अमल-अमृत-अप्सु
(and) pure nectarine watered
प्रेष्या-अन्विता निजवने
by maids surrounded, in (her) own garden
तुलसीभि:-ईशम् अभ्यर्चती
by Tulasikaa The Lord worshipping
स्वलकम्-उन्नसम्-ईक्ष्य
with beautiful tresses, and prominent nose, seeing
वक्त्रम्-उच्छेषितम् भगवता-
face, kissed by The Lord
इति-अमत-अङ्ग यत्-श्री
thus honours, O Dear! That Shree
O Dear! That Shree worships her master, The Lord, with Tulasikaa leaves in Her own private garden. In the coral staired ponds in the garden, which have pure necterine water, she looks at her reflected face, with beautiful tresses and a prominent nose and honours it as it is kissed by The Lord.
यन्न व्रजन्त्यघभिदो रचनानुवादाच्छृण्वन्ति येऽन्यविषया: कुकथा मतिघ्नी: ।
यास्तु श्रुता हतभगैर्नृभिरात्तसारास्तांस्तान् छिपन्त्यशरणेषु तम:सु हन्त ॥२३॥
यत्-न व्रजन्ति-
which (Vaikuntha) is not stepped into
अघ-भिद:
(except by) the sins curtailing
रचना-अनुवादात्-
stories sung
शृण्वन्ति ये-
hear who
अन्य-विषया:
other subjects
कुकथा मति-घ्नी:
bad stories, reason killing,
या:-तु श्रुता
which are indeed heard to by
हत-भगै:-नृभि:-
unfortunate men
आत्त-सारा:-
devoid of substance
तान्-तान्-क्षिपन्ति-
them (they) throw
अशरणेषु तम:सु हन्त
in unsheltered dark (hell) alas
The Vaikuntha realm cannot be stepped into except by people who hear the sin shattering stories of The Lord, sung. Those unfortunate men, who hear the bad stories of other subjects, which are reason for killing and devoid of substance, they throw such people in the darkness of the unsheltered hell.
येऽभ्यर्थितामपि च नो नृगतिं प्रपन्ना ज्ञानं च तत्त्वविषयं सहधर्म यत्र ।
नाराधनं भगवतो वितरन्त्यमुष्य सम्मोहिता विततया बत मायया ते ॥२४॥
ये-अभ्यर्थिताम्-अपि
those (people) desired also
च न: नृ-गतिम्
and by us (gods) the human birth
प्रपन्ना: ज्ञानम् च
having got, knowledge and
तत्त्व-विषयम्
of Truth pertaining
सह-धर्म यत्र
along with religion where
न-आराधनम् भगवत:
do not worship The Lord
वितरन्ति-अमुष्य
perform, of His
सम्मोहिता: विततया बत
are deluded, by the all encopassing, alas
मायया ते
by the Maayaa, they
Alas! Those who have attained the human birth, which is coveted even by us, the gods, and where one achieves knowledge pertaining to the Thruth and also religion, do not perform worship of The Lord, they are deluded by the all-encompassing Maayaa.
यच्च व्रजन्त्यनिमिषामृषभानुवृत्त्या दूरेयमा ह्युपरि न: स्पृहणीयशीला: ।
भर्तुर्मिथ: सुयशस: कथनानुरागवैक्लव्यवाष्पकलया पुलकीकृताङ्गा: ॥२५॥
यत्-च व्रजन्ति-अनिमिषाम्-
which (realm) and inhabit, of the gods'
ऋषभ-अनुवृत्त्या दूरे-यमा:-
by The Lord's devotion, are beyond Yama's (attendents)
हि-उपरि न: स्पृहणीय-शीला:
indeed above our (realm), of enviable character
भर्तु:-मिथ: सुयशस:
of (their) Master's glories
कथन-अनुराग-वैक्लव्य-
relating lovingly desperately
वाष्प-कलया पुलकी-कृत-अङ्गा:
with tears flowing, (have) horripilated bodies
Those who are devoted to The Lord and so are beyond the messangers of Yama, whose enviable character is covted by the gods, they inhabit the realm which is above ours.They lovingly relate the glories of their Master among themselves, and are desperate for Him, so that tears flow from their eyes and their bodies are full of horripilation.
तद्विश्वगुर्वधिकृतं भुवनैकवन्द्यं दिव्यं विचित्रविबुधाग्न्यविमान शोचि: ।
आपु: परां मुदमपूर्वमुपेत्य योगमायाबलेन मुनयस्तदथो विकुण्ठम् ॥२६॥
तत्-विश्व-गुरु-
that, of the Universal Father's
अधिकृतम् भुवन-
abode, (among) all realms
एक-वन्द्यम् दिव्यम्
the one adorable, divine,
विचित्र-विबुध-अग्न्य-
wonderful, by various foremost (gods')
विमान शोचि:
aerial cars resplendent
आपु: पराम् मुदम्-
achieved great joy
अपूर्वम्-उपेत्य
supreme, reaching
योग-माया-बलेन
by Yoga Maayaas power
मुनय:-तत्-
the sages (Sanaka and the others) that
अथ: विकुण्ठम्
then Vaikuntha
That realm of the Father of the Universe, is the one adorable among all other realms. It is divine, wonderful, and is resplendent by the aerial cars of the various foremost gods.The sages Sanaka and the three brother reached that Vaikuntha, by their power of Yoga Maayaa, and were supremely delighted.
तस्मिन्नतीत्य मुनय: षडसज्जमाना: कक्षा: समानवयसावथ सप्तमायाम् ।
देवावचक्षत गृहीतगदौ परार्घ्यकेयूरकुण्डलकिरीटविटङ्कवेषौ॥२७॥
तस्मिन्-अतीत्य मुनय:
in that realm, crossing, the sages
षट्-असज्जमाना: कक्षा:
six unattched to, entrances
समान-वयसौ-अथ सप्तमायाम्
same aged, then on the seventh
देवौ-अवचक्षत गृहीत-गदौ
two gods saw, holding maces
परार्घ्य-केयूर-कुण्डल-
valuable armlets, ear-rings,
किरीट-विटङ्क-वेषौ
diadems adorned attired
In that realm, then, having crossed six entrances, and not being attached to anything, the sages reached the seventh, where they saw two gods holding maces, and adorned in an attire of valuable armlets, ear-rings and diadems.
मत्तद्विरेफवनमालिकया निवीतौ विन्यस्तयासितचतुष्टय बाहुमध्ये ।
वक्त्रं भ्रुवा कुटिलया स्फुटनिर्गमाभ्यां रक्तेक्षणेन च मनाग्रभसं दधानौ ॥२८॥
मत्त-द्विरेफ-वन-मालिकया
intoxicated bees (hovering), the wild flower garlands
निवीतौ विन्यस्तया-
adorned with wearing
असित-चतुष्टय बाहु-मध्ये
(in) dark four, arms in between
वक्त्रम् भ्रुवा कुटिलया
face by eybrows arched
स्फुट-निर्गमाभ्याम्
quiverring nostrils
रक्त-ईक्षणेन च
blood (red) glances and
मनाक्-रभसम् दधानौ
somewhat agitated looked
They had worn wild flower garlands in their necks, between their four arms, which attracted swarms of intoxicated bees. Their face had a look of agitation, because of their arched eyebrows, quivering nostrils and blood red eyes.
द्वार्येतयोर्निविविशुर्मिषतोरपृष्ट्वा पूर्वा यथा पुरटवज्रकपाटिका या: ।
सर्वत्र तेऽविषमया मुनय: स्वदृष्ट्या ये सञ्चरन्त्यविहता विगताभिशङ्का: ॥२९॥
द्वारि-एतयो:-
in the gtates, of these (Sanaka sages)
निविविशु:-मिषतो:-
entered together
अपृष्ट्वा पूर्वा: यथा
without asking, formerly like
पुरट-वज्र-कपाटिका: या:
gold and diamond (studded), the doors which
सर्वत्र ते-अविषमया मुनय:
everywhere they, with equal sight, the sages
स्वदृष्ट्या ये सञ्चरन्ति-
by their eyes, who move about
अविहता: विगत-अभिशङ्का:
freely, without any fear
These Sanaka sages, entered into the gates, without seeking permission of the two, who were gaurding the gate, as they had done formerly, at the previous gates, which were also studded with gold and diamond. The sages moved around everywhere without any discrimination or fear.
तान् वीक्ष्य वातरसनांश्चतुर: कुमारान् वृद्धान्दशार्धवयसो विदितात्मतत्त्वान् ।
वेत्रेण चास्खलयतामतदर्हणांस्तौ तेजो विहस्य भगवत्प्रतिकूलशीलौ ॥३०॥
तान् वीक्ष्य वात-रसनान्-
them seeing, air as covering (of their bodies)
चतुर: कुमारान् वृद्धान्-
the four boys, the eldest,
दश-अर्ध-वयस:
five years of age
विदित-आत्म-तत्त्वान्
the knowers of the Self-Truth
वेत्रेण च-अस्खलयताम्-
by a stick and obstructed (them)
अतत्-अदर्हणान्-तौ
not that worthy of, they two
तेज: विहस्य
the resplendence mocking
भगवत्-प्रतिकूल-शीलौ
of The Lord, against disposition
When the two of them saw these Kumaaraas who had just air to cover their bodies, who were the eldest of the creation, and who were five years of age, yet were the knowers of the Self-Truth, they obstructed their way with a stick. The two of them, who had a disposition which was unpleasing to The Lord, also mocked their resplendence, the Sanakas were not worthy of such behaviour.
ताभ्यां मिषत्स्वनिमिषेषु निषिध्यमाना: स्वर्हत्तमा ह्यापि हरे: प्रतिहारपाभ्याम् ।
ऊचु: सुहृत्तमदिदृक्षितभङ्ग ईषत्कामानुजेन सहसा त उपप्लुताक्षा: ॥३१॥
ताभ्याम् मिषत्सु-अनिमिषेषु
of them, in front of the divinities
निषिध्यमाना: सु-अर्हत्तमा
being obstructed, good respect deserving
हि-अपि हरे: प्रतिहारपाभ्याम्
indeed also, by The Lord's poters
ऊचु: सुहृत्तम दिदृक्षित-
spoke the friends, in their desire to see,
भङ्ग ईषत्-कामानुजेन
broken somewhat by anger
सहसा ते उपप्लुत-अक्षा:
suddenly their red became eyes
They, who deserved good respect, indeed, were thus obstructed by the porters of The Lord, in front of the divinities. Eager to see their Friend, when their desire was thus thwarted, suddenly their eyes became somewhat red and they spoke thus -
मुनय: उचु: -
The sages said -
को वामिहैत्य भगवत्परिचर्ययोच्चैस्तद्धर्मिणां निवसतां विषम: स्वभाव: ।
तस्मिन् प्रशान्तपुरुषे गतविग्रहे वां को वाऽऽत्मवत्कुहकयो: परिशङ्कनीय: ॥३२॥
क: वाम्-इह-एत्य
who (are) you two, here (having) come
भगवत्-परिचर्यया-
by The Lord's service
उच्चै:-तत्-धर्मिणाम्
great, His nature like
निवसताम् विषम: स्वभाव:
live (here), diverse nature
तस्मिन् प्रशान्त-पुरुषे
in Him The Peaceful Person
गत-विग्रहे वाम् क: वा-
beyond quarrel, you two are who or
आत्मवत्-कुहकयो:
like yourself imposters
परिशङ्कनीय:
doubt (others)
Who are you two? By the great service of The Lord, those who come here and live, imbibe His nature, who is The Peaceful Person, beyond all quarrel. But who are you two of diverse nature, who doubt others to be imposters as you yourself are.
न ह्यन्तरं भगवतीह समस्तकुक्षावात्मानमात्मनि नभो नभसीव धीरा: ।
पश्यन्ति यत्र युवयो: सुरलिङ्गिनो: किं व्युत्पादितं ह्युदरभेदिभयं यतोऽस्य ॥३३॥
न हि-अन्तरम् भगवति-इह
not indeed is difference, for The Lord, here
समस्त-कुक्षौ-
this whole (universe) bearing in His abdomen
आत्मानम्-आत्मनि
of the Self in Himself
नभ: नभसि-इव
the pot space in the infinite space, like
धीरा: पश्यन्ति
wise percieve
यत्र युवयो: सुरलिङ्गिनो:
whereas you two, divine bodied
किम् व्युत्पादितम्
by what diversity
हि-उदर-भेदि-भयम्
indeed stomach piercing fear
यत:-अस्य
because of which
There is no difference indeed for The Lord here, Who holds the whole universe in His abdomen. The wise also see themselves in Himself, just as the pot space is in the infinite space. Whereas, you two have divine bodies, then, by what diversity do you hold this stomach piercing fear in you!
तद्वाममुष्य परमस्य विकुण्ठभर्तु: कर्तुं प्रकृष्टमिह धीमहि मन्दधीभ्याम् ।
लोकानितो व्रजतमन्तरभावदृष्ट्या पापीयसस्त्रय इमे रिपवोऽस्य यत्र ॥३४॥
तत्-वाम्-अमुष्य परमस्य
so, to you two of His The Supreme
विकुण्ठ-भर्तु: कर्तुम्
Vaikuntha's Lord's to do
प्रकृष्टम्-इह धीमहि
well here we are thinking
मन्द-धीभ्याम्
for the dim minded (you two)
लोकाम्-इत: व्रजतम्-
the realms from here leave
अन्तर-भाव-दृष्ट्या
because of your biased sight
पापीयस:-त्रय: इमे
the sinful three, these
रिपव:-अस्य यत्र
enemies of these (beings) where are
So, to do good to you two, the attendents of The Lord of Vaikuntha, we are thinking, here. Dim minded that you are, you should leave these realms and go to where the three sinful enemies of the beings, lust, anger and greed, are.
तेषामितीरितमुभाववधार्य घोरं तं ब्रह्मदण्डमनिवारणमस्त्रपूगै: ।
सद्यो हरेरनुचरावुरु बिभ्यतस्तत्पादग्रहावपततामतिकातरेण ॥३५॥
तेषाम्-इति-ईरितम्-
their these words (hearing)
उभौ-अवधार्य घोरम् तम्
they both knowing the ferocity of that
ब्रह्मदण्डम्-
Braahmana's curse
अनिवारणम्-अस्त्र-पूगै:
uncounteractable by several weapons
सद्य: हरे:-अनुचरौ-
soon, The Lord's attendents
उरु बिभ्यत:-तत्-पाद-ग्रहौ-
greatly fearing, their feet held
अपतताम्-अति-कातरेण
and fell down in desperation
When, they heard these words of the Sanakas, they both knew the ferocity of a Braahmana's curse, which could not be counteracted upon even by several weapons. So, the attendents of The Lord, fell down in desperation, and held their feet.
भूयादघोनि भगवद्भिरकारि दण्डो यो नौ हरेत् सुरहेलनमप्यशेषम् ।
मा वोऽनुतापकलया भगवत्स्मृतिघ्नो मोहो भवेदिह तु नौ व्रजतोरधोऽध: ॥३६॥
भूयात्-अघोनि
may happen on the sinner
भगवद्भि:-अकारि
for you all the wrong doer
दण्ड: य: नौ हरेत्
punishment, which of ours may rid
सुर-हेलनम्-
of the Lord's disobedience
अपि-अशेषम्
even all sins
मा व:-अनुताप-कलया
may you by a remorse little
भगवत्-स्मृति-घ्न: मोह:
The Lord's memory, killing delusion
भवेत्-इह तु नौ
occur here indeed to us
व्रजत:-अध:-अध:
(though) moving about in the lower regions
It is worthwhile that a punishment may happen to the wrong doer and sinner, because it may even rid us of all our sins, born of the disobedience to The Lord. May you be a little forgiving, so that our memory of The Lord may not be killed by delusion, even though we move in the lower regions.
एवं तदैव भगवानरविन्दनाभ: स्वानां विबुध्य सदतिक्रममार्यहृद्य: ।
तस्मिन् ययौ परमहंसमहामुनीनामन्वेषणीयचरणौ चलयन् सहश्री: ॥३७॥
एवम् तदा-एव भगवान्-
Thus, then only The Lord
अरविन्द-नाभ:
of lotus navel
स्वानाम् विबुध्य
of His own (attendents) learning
सत्-अतिक्रमम्-
of saints' insult
आर्य-हृद्य: तस्मिन् ययौ
of the noble Dear, in that (place) went
परमहंस महा-मुनीनाम्-
by the recluses and great sages
अन्वेषणीय-चरणौ
saught feet
चलयन् सह-श्री:
walking along with Shree
Thus, at that time only, The Lord with the lotus navel, Who is Dear to the noble people, learning of the insult hurled to the saints by His Own attendents, reached that place walking on the feet, which are coveted by the recluses and the great saints, along with Shree
तं त्वागतं प्रतिहृतौपयिकं स्वपुम्भिस्तेऽचक्षताक्षविषयं स्वसमाधिभाग्यम् ।
हंसश्रियोर्व्यजनयो: शिववायुलोलच्छुभ्रातपत्रशशिकेशरशीकराम्बुम् ॥३८॥
तम् तु-आगतम्
Him indeed having come
प्रतिहृत-औपयिकम्
along with the articles
स्व-पुम्भि:-
with His own people
ते-चक्षत-अक्ष-विषयम्
they (the Sanaka sages) saw, their eyes' subject
स्व-समाधि-भाग्यम्
of their meditation's Providence
हंस-श्रिय:-व्यजनयो:
with the swan's beauty, of the two fans (chaamaras)
शिव-वायु-लोलत्-
by pure air lilting
शुभ्र-आतपत्र-शशि-केशर-
white umbrella's frills, moon's rays
शीकर-अम्बुम्
drops of nectar like
He reached there with His articles, umbrella and chaamaras, along with His own attendents. The Sanaka sages saw Him, the true subject of their eyes, and the Providence of their meditation, in front of their eyes. The umbrella had a beauty of the swan, which lilted by the pure air of the two chaamaras, and the frills looked like drops of nectar dropping like the moon's rays.
कृत्स्नप्रसादसुमुखं स्पृहणीयधाम स्नेहावलोककलया हृदि संस्पृशन्तम् ।
श्यामे पृथावुरसि शोभितयाश्रिया स्वश्चूडामणिं सुभगयन्तमिवात्मधिष्ण्यम् ॥३९॥
कृत्स्न-प्रसाद-सुमुखम्
of the entire glory beautiful face
स्पृहणीय-धाम
of worth coveting the repository
स्नेह-अवलोक-कलया
loving glance shedding
हृदि संस्पृशन्तम्
in the hearts touching
श्यामे पृथौ-उरसि
on the dark big chest
शोभितया-श्रिया
resplendent by Shree
स्व:-चूडामणिम्
His own crest jewel
सुभगयन्तम्-इव-
enhancing the beauty
आत्म-धिष्ण्यम्
of His own abode
His glorious beautiful face is the repository of all the glory and all that is worth coveting. His shedding of loving glances touches every ones hearts. His big dark chest is resplendent by Shree. His abode is the crest jewel of all the divine realms, the beauty of which is further enhanced by His presence.
पीतांशुके पृथुनितम्बिनि विस्फुरन्त्या काञ्च्यालिभिर्विरुतया वनमालया च ।
वल्गुप्रकोष्ठवलयं विनतासुतांसे विन्यस्तहस्तमितरेण धुनानमब्जम् ॥४०॥
पीत-अंशुके पृथु-नितम्बिनि
yellow garment, on the large hips
विस्फुरन्त्या काञ्च्या-
resplendent, by a girdle
अलिभि:-विरुतया
by the bees surrounded
वनमालया च
the wild-flowered garland and
वल्गु-प्रकोष्ठ-वलयम्
on beautiful arms armlets
विनतासुत-अंसे
on the Gaduda's shoulder
विन्यस्त-हस्तम्-
rested one hand
इतरेण धुनानम्-अब्ज्म्
by the other revolving a lotus
A yellow garment was on his large hips which was adorned by a girdle. The wild-flowered garland in His neck was surrounded by bees, armlets adorned His beautiful arms, He sat on the Gaduda with one hand resting on its shoulder, and revolving a lotus in the other hand.
विद्युत्क्षिपन्मकरकुण्डलमण्डनार्हगण्डस्थलोन्नसमुखं मणिमत्किरीटम् ।
दोर्दण्डषण्डविवरे हरता परार्ध्यहारेण कन्धरगतेन च कौस्तुभेन ॥४१॥
विद्युत्-क्षिपत्-
of the lightning ashaming
मकर-कुण्डल-
alligator shaped ear-rings
मण्डन-अर्ह गण्ड-स्थल-
charm enhancing cheeks area
उन्नस-मुखम्
with uplifted nose face
मणिमत्-किरीटम्
gem studded crown
दो:-दण्ड-षण्ड-विवरे
two arms strong in-between
हरता परार्ध्य-हारेण
stunningly beautiful garland
कन्धर-गतेन
in the neck placed
च कौस्तुभेन
and the Kaustubha gem
The charm of the lightning ashaming, alligator shaped ear-rings, enhanced by the cheeks place, the face with a well shaped uplifted nose, the crown studded with gems, in-between the two stout arms, the stunningly beautiful garland, and in the neck was placed the Kaustubha gem.
अत्रोपसृष्टमिति चोत्स्मितमिन्दिराया: स्वानां धिया विरचितं बहुसौष्ठवाढ्यम् ।
मह्यं भवस्य भवतां च भजन्तमङ्गं नेमुर्निरीक्ष्य न वितृप्तदृशो मुदा कै: ॥४२॥
अत्र-उपसृष्टम्-इति
here, lessened thus
च-उत्स्मितम्-इन्दिराया:
and pride of beauty of Indiraa (Laxmee)
स्वानाम् धिया
the devotees in their own minds
विरचितम् बहु सौष्ठव-
thought often charm
आढ्यम् मह्यम् भवस्य
abundant for me, for Shiva,
भवताम् च भजन्तम्-
and for you (gods) adorning
अङ्गम् नेमु:-निरीक्ष्य
this form, bowed beholding
न वितृप्त-दृश:
was not satiated the eyes
मुदा कै:
with delight, the head
Here, in this matter, Brahmaa says to the gods, that, the pride of beauty of Indiraa, Laxmee, was diminished by the abundant charm of that form which The Lord adorned, for the benefit of Brahmaa, Shiva and the other gods. This is what the devotees thought in their own minds, beholding which their eyes were not satiated, and with delight they bowed down their heads to Him.
तस्यारविन्दनयनस्य पदारविन्दकिञ्जल्कमिश्रतुलसीमकरन्दवायु: ।
अन्तर्गत: स्वविवरेण चकार तेषां सङ्क्षोभमक्षरजुषामपि चित्ततन्वो ॥४३॥
तस्य-अरविन्द-नयनस्य
of His, lotus eyed's
पद-अरविन्द किञ्जल्क-मिश्र-
lotus feets' pollen dust mixed
तुलसी-मकरन्द-वायु:
Tulasika's blooming shoots' (fragerent) breeze
अन्त:-गत: स्व-विवरेण
inside entered through (their) own nostrils
चकार तेषाम् सङ्क्षोभम्-
and made them fluttered
अक्षर-जुषाम्-अपि
in the Absolute merged also
चित्त-तन्व:
in mind and body
The fragrent breeze from the Tulasika's blooming shoots, mixed with the pollen dust of the lotus feet of the lotus eyed Lord, entered inside the Sanat Kumars through their nostrils and made their mind and body flutter, even though they were merged into The Absolute.
ते वा अमुष्य वदनासितपद्मकोशमुद्वीक्ष्य सुन्दरतराधरकुन्दहासम् ।
लब्धाशिष: पुनरवेक्ष्य तदीयमङ्घ्रिद्वन्द्वं नखारुणमणिश्रयणं निदध्यु: ॥४४॥
ते वा अमुष्य वदन-
they (Sanaka sages) then, His countenence
असित-पद्म-कोशम्-
blue lotus bud (like)
उद्वीक्ष्य सुन्दरतर-अधर-
beholding very beautiful lips
कुन्द-हासम् लब्ध-आशिष:
and blooming smile, attained (their) desire
पुन:-अवेक्ष्य तदीयम्-
again, beholding His
अङ्घ्रि-द्वन्द्वम् नख-अरुण-
feet two (with) nails red
मणि-श्रयणम् निदध्यु:
gems like, meditated on
The Sanaka sages, beheld The Lord's countenence which was like a blue lotus bud, and whose beauty was enhanced by even more beautiful lips and a blooming smile, and their desire was fulfilled. Again, they saw His two feet with gems like red nails, and meditated on them.
पुंसां गतिं मृगयतामिह योगमार्गैर्ध्यानास्पदं बहु मतं नयनाभिरामम् ।
पौंस्नं वपुर्दर्शयानमनन्यसिद्धैरौत्पत्तिकै: समगृणन् युतमष्टभोगै: ॥४५॥
पुंसाम् गतिम् मृगयताम्-इह
the men's goal seeking, here,
योग-मार्गै:-ध्यान-आस्पदम्
by the path of Yoga, for meditation fit
बहु मतम् नयन-अभिरामम्
highly revered, for the eyes a delight
पौंस्नम् वपु:-दर्शयानम्-
personality a form, beholding (the Sanakas) the
अनन्य-सिद्धै:-औत्पत्तिकै:
unparrelled powers, self born (in Him)
समगृणन् युतम्-अष्ट-भोगै:
exolted, endowed with eight supernatural powers
The Sanaka sages beheld and extolled The Lord's form in a personality, fit for meditation, for the men seeking their goal by the path of Yoga, a form highly revered, a delight for the eyes, having within Him self-born powers and endowed the eight super-natural powers.
कुमारा ऊचु: -
The Kumaaras said -
योऽन्तर्हितो हृदि गतोऽपि दुरात्मनां त्वं सोऽद्यैव नो नयनमूलमनन्त राद्ध: ।
यर्ह्येव कर्णविवरेण गुहां गतो न: पित्रानुवर्णितरहा भवदुद्भवेन ॥४६॥
य:-अन्तर्हित: हृदि
He Who undisclosed in the heart
गत:-अपि दुरात्मनाम्
present even of the evil minded
त्वम् स:-अद्य-एव न:
You, That, today itself in our
नयन-मूलम्-अनन्त राद्ध:
eyes front, O Eternal Lord! Appeared
यर्हि-एव कर्ण-विवरेण
from when even, through the ear orifices
गुहाम् गत:
in the heart entered
न: पित्रा-अनुवर्णित-
by our father (Brahmaa) described
रहा: भवत्-उद्भवेन
the secrets, from You was born
You, Who, though undisclosed, are present in the hearts of the evil minded also, That You have today itself in front of our eyes appeared, O Eternal Lord! From the time when, Brahmaa, our father, born of You, has described Your secrets to us, You have entered our hearts through the ear orifices.
तं त्वां विदाम भगवन् परमात्मतत्त्वं सत्त्वेन सम्प्रति रतिं रचयन्तमेषाम् ।
यत्तेनुतापविदितैर्दृढभक्तियोगैरुद्ग्रन्थयो हृदि विदुर्मुनयो विरागा: ॥४७॥
तम् त्वाम् विदाम भगवन्
That You, we know O Lord!
परमात्म-तत्त्वम्
The Supreme Truth
सत्त्वेन सम्प्रति
(constituted) by Satva, at this time
रतिम् रचयन्तम्-एषाम्
devotional love creating in these (devotees)
यत्-ते-अनुताप
Which (form) by Your grace
विदितै:-दृढ-भक्ति-योगै:-
have gained, by firm devotion practice
उद्ग्रन्थय: हृदि विदु:-
free from ego, in (their) hearts meditate on
मुनय: विरागा:
the sages, free from passion
O Lord! We know You to be That Supreme Truth, constituted of Satva, Which at this time is creating devotional love in your devotees. The form, Which by Your grace, the sages have gained, by their firm devotional practice, and on Which they meditate in their hearts, being free from ego and passion.
नात्यन्तिकं विगणयन्त्यपि ते प्रसादं किन्त्वन्यदर्पितभयं भ्रुव उन्नयैस्ते ।
येऽङ्गत्वदङ्घ्रिशरणा भवत: कथाया: कीर्तन्यतीर्थयशस: कुशला रसज्ञा: ॥४८॥
न-आत्यन्तिकम् विगणयन्ति-
not, the Ultimate (liberation) honour
अपि ते प्रसादम्
even those (people) (Your) grace
किन्तु-अन्यत्-अर्पित-भयम्
but the other (Indra etc.,) placed (is) fear
भ्रुव: उन्नयै:-ते ये-अङ्ग-त्वत्-
by eyebrows raising, Your, who, O Lord! Your
अङ्घ्रि-शरणा: भवत: कथाया:
feets' shelter bringing, Your stories
कीर्तन्य-तीर्थ-यशस:
recounting of holy fame
कुशला: रसज्ञा:
the wise and knowers of their sweetness
O Dear Lord! The wise men, who know the sweetness of Your stories, they do not even honour the Ultimate liberation, graced by You, what of the other graces, such as the position of Indra, etc., which are open to fear of Your wrath by Your raising of an eyebrow. So, they recount Your stories of holy fame which brings one to the shelter of Your lotus feet.
कामं भव: स्ववृजिनैर्निरयेषु न: स्ताच्चेतोऽलिवद्यदि नु ते पदयो रमेत ।
वाचश्च नस्तुलसिवद्यदि तेऽङ्घ्रिशोभा: पूर्येत ते गुणगणैर्यदि कर्णरन्ध्र: ॥४९॥
कामम् भव: स्व-वृजिनै:-
may (we) be birth, (due to) our sins
निरयेषु न: स्तात्-
in hell ours take place
चेत:-अलिवत्-यदि नु
(our) minds, like the bees, indeed.
ते पदयो: रमेत
in Your feet may delight
वाच:-च न:-तुलसि-वत्-
speech and our, Tulasika like
यदि ते-अङ्घ्रि-शोभा:
if is Your feet's beauty
पूर्येत ते गुण-गणै:-
filled are by Your glories immense
यदि कर्ण-रन्ध्र:
if the ear orrifices
May it be so that we are born in the hell because of our sins, if our minds are ever engaged in Your feet like the bees, if our speech always revels in Your feets' beauty, like the Tulsika, and if the orrifice of our ears are full of Your many glorious glories,.....
प्रादुश्चकर्थ यदिदं पुरुहूत रूपं तेनेश निर्वृतिमवापुरलं दृशो न: ।
तस्मा इदं भगवते नम इद्विधेम योऽनात्मनां दुरुदयो भगवान् प्रतीत: ॥५०॥
प्रादु:-चकर्थ यत्-इदम्
have revealed, that this (form)
पुरुहूत रूपम् तेन-ईश
of wide renown, form, by which O Lord!
निर्वृतिम्-अवापु:-
extreme joy (we) have derived
अलम् दृश: न:
very much eyes ours
तस्मै इदम् भगवते नम:
for that this, Lord we make obeisance
इद्विधेम
which may be accepted
य:-अनात्मनाम्
Who (is) for the uncontroled minds
दुरुदय:
difficult to be seen
भगवान् प्रतीत:
That Lord! Is seen (by us)
May The Lord of wide renown accept our obeisance, Who has revealed this form, from which our eyes have derived extreme joy. This form O Lord is difficult to be seen by people who have not controlled their minds, Which we see here right in front of us.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे जय विजययो सनकादि शापोनाम पञ्चदशोऽध्याय: ॥१५॥
Thus ends the fifteenth discourse entitled 'The curse of Sanaka and his three brothers against Jaya and Vijaya', in Book Three of the great and glorious Bhaagavata-Puraana.