श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: षोडशो अध्याय: ब्रह्मोवाच - Brahmaa said - इति तद् गृणतां तेषां मुनीनां योगधर्मिणाम् ।
प्रतिनन्द्य जगादेदं विकुण्ठ निलयो विभु: ॥१॥
इति तद् गृणताम् thus by that (hymn) extolling
तेषाम् मुनीनाम् by those sages योग-धर्मिणाम् in Yoga (devotion) firmly rooted प्रतिनन्द्य जगाद्-इदम् joyfully said this विकुण्ठ निलय: विभु: The Vaikuntha resident, All Pervading Lord The All Pervading Lord was pleased by the extollation by those sages, who were firmly rooted in the religion of devotion. The Resident of Vaikuntha joyfully said this to them …


श्री भगवान् उवाच - The Lord said - एतौ तौ पार्षदौ मह्यं जयो विजय एव च ।
कदर्थीकृत्य मां यद्वो बह्वक्रातामतिक्रमम् ॥२॥
एतौ तौ पार्षदौ मह्यम् these two attendants mine
जय: विजय: एव च Jaya Vijaya only and कदर्थी-कृत्य माम् तत्-व: disregarding Me, that to you बहु-अक्राताम्-अतिक्रमम् great have done offence 'These two are my attendents, Jaya and Vijaya, who have disregarded Me and have commited a great offence towards you.'


यस्त्वेतयोर्धृतो दण्ड भवद्भिर्मामनुव्रतै: ।
स एवानुमतोऽस्माभिर्मुनयो देवहेलनात् ॥३॥
य:-तु-एतयो:-धृत: दण्ड: what indeed to these two, awarded punishment
भवद्भि:-माम्-अनुव्रतै: by you people, My followers स: एव-अनुमत:-अस्माभि:- that only is agreeable, to Me, मुनय: देव-हेलनात् O Sages! (because of) Master's disobedience O Sages! The punishment which is awarded to these two, by you people, My followers, is approved by Me, because they have also disobeyed their Master.


तद्व: प्रसादयाम्यद्य ब्रह्म दैवं परं हि मे ।
तद्धीत्यात्मकृतं मन्ये यत्स्वपुम्भिरसत्कृता: ॥४॥
तत्-व: प्रसादयामि-अद्य therefore to you (I ask) pardon today
ब्रह्म दैवम् परम् हि मे Braahmanas are deities highest, indeed mine तत्-हि-इति-आत्मकृतम् मन्ये so, indeed, this, by self done I understand यत्-स्व-पुम्भि:-असत्कृता: that by own people, dishonoured As I regard the Braahmanas to be the highest dieties, so I ask for your pardon today. Because a dishonour done by my own people, I consider it as commited by Myself.


यन्नामानि चगृह्णाति लोको भृत्ये कृतागसि ।
सोऽसाधुवादस्तत्कीर्तिं हन्ति त्वचमिवामय: ॥५॥
यत्-नामानि च-गृह्णाति that the name and takes
लोक: भृत्ये कृत-आगसि the world, on a servant's doing a wrong स:-असाधुवाद: तत्-कीर्तिम् that disrepute, that fame हन्ति त्वचम्-इव-आमय: kills the skin like the disease (leprosy) When a servant does a wrong, the people take the name of the master, which brings disrepute to the master and kills his good name, just as the disease of leprosy kills the shine of the skin.


यस्यामृतामलयश: श्रवणावगाह: सद्य: पुनाति जगदाश्वपचाद्विकुण्ठ: ।
सोऽहं भवद्भय उपलब्धसुतीर्थकीर्तिश्छिन्द्यां स्वबाहुमपि व: प्रतिकूलवृत्तिम् ॥६॥
यस्य-अमृत-अमल-यश: Whose nectar (like) pure fame
श्रवण-अवगाह: सद्य: पुनाति in hearing (taking a) dip, soon purifies जगत्-आश्वपचात्- up to the (whole) world from the pariah (Chaandaala) विकुण्ठ: Vikuntha, (The resident of Vaikuntha) स:-अहम् भवत्-भय: that I, by you (people, the Braahmanas) am afraid उपलब्ध-सुतीर्थ-कीर्ति:- and have acquired the sanctifying renown छिन्द्याम् स्व-बाहुम्-अपि (which) will chop off by my own arms व: प्रतिकूल-वृत्तिम् (if) towards you has hostile behaviour Vikuntha, The resident of Vaikuntha, which is Me, My pure nectar like fame, if one dips into its hearing, from the pariah to the whole world soon gets sanctified. That Me has derived this sanctifying renown from being afraid of you Braahmanas, which, I will not hesitate to chop off by My own arms, if it has a hostile behaviour towards you.


यत्सेवया चरणपद्मपवित्ररेणुं सद्य:क्षताखिलमलं प्रतिलब्धशीलम् ।
न श्रीर्विरक्तमपि मां विजहाति यस्या: प्रेक्षालवार्थ इतरे नियमान् वहन्ति ॥७॥
यत्-सेवया चरण-पद्म- by whose (Braahmanas') service, (My) feet lotus's
पवित्र-रेणुम् सद्य:-क्षत- (has become) pure the dust, soon wipes out अखिलम्-अलम् प्रतिलब्ध-शीलम् all sins, procuring a disposition न श्री:-विरक्तम्-अपि माम् (that) not Laxmi, unattached even, Me विजहाति यस्या: प्रेक्षा- leaves, whose side-long glance's लव-अर्थ इतरे नियमान् वहन्ति a bit for, others (Brahmaa and) vows carry out By the service of whose, the Braahmana's, the dust of My lotus feet is purified, and all the sins are wiped out, and I have procured a dispotion because of which, even though I am unattached, Laxmi does not leave Me, whereas, Brahmaa and the other gods, carry out vows to get a slight side glance from Laxmi.


नाहं तथाद्मि यजमानहविर्विताने श्च्योतद्धृतप्लुतमदन् हुतभुङ्मुखेन ।
यद्ब्राह्मणस्य मुखतश्चरतोऽनुघासं तुष्टस्य मय्यवहितैर्निजकर्मपाकै: ॥८॥
न-अहम् तथा-अद्मि not I like that to eat
यजमान-हवि:-विताने:- the sacrificer's oblation, in the sacrifice च्यो-तत्-धृत-प्लुतम्-अदन् (as) dripping that of ghee, saturated food हुतभुङ्-मुखेन यत्-ब्राह्मणस्य in the fire's mouth, that of the Braahmana's मुखत:चरत:-अनुघासम् तुष्टस्य mouth overflowing, every morsel satisfying मयि-अवहितै:-निज-कर्म-पाकै: in Me reposited, their own actions' fruits I do not that much enjoy to eat that food which is offered in the fire's mouth as oblation by the sacrificer, as I enjoy the food eaten by Me, through the Braahmana, every morsel of which is saturated in ghee and so is dripping, because he has reposited the fruits of all his action into Me.


येषां बिभर्म्यहमखण्डविकुण्ठयोग मायाविभूतिरमलाङ्घ्रिरज: किरीटै: ।
विप्रांस्तु को न विषहेत यदर्हणाम्भ: सद्य: पुनाति सहचन्द्रललामलोकान् ॥९॥

येषाम् बिभर्मि-अहम्- of whose (the Braahmanas) contain I
अखण्ड-विकुण्ठ- infinite, unobstructed योग माया विभूति:- Yoga Maayaa's splendour अमल-अङ्घ्रि-रज: pure feet's dust किरीटै: विप्रान्-तु on crown, to the Braahmanas indeed क: न विषहेत who will not bear with यत्-अर्हण-अम्भ: whose worshipped water सद्य: पुनाति soon sanctifies सह-चन्द्र-ललाम-लोकान् along with moon beautified (Shiva) the worlds I, Who contains the infinite and unobstructed splendour of Yoga Maayaa, carry on My crown the Braahmana's pure feets' dust, whose worshipped water soon sanctifies the worlds, starting from Shiva with the resplendent moon, indeed, who will not bear with them, the Braahmanas?


ये मे तनूर्द्विजवरान्दुहतीर्मदीया भूतान्यलब्धशरणानि च भेदबुद्ध्या ।
द्रक्ष्यन्त्यघक्षतदृशो ह्यहिमन्यवस्तान् गृध्रा रुषा मम कुषन्त्यधिदण्डनेतु: ॥१०॥
ये मे तनू:- those who, My body
द्विज-वरान्- the Braahmanas supreme दुहती:-मदीया: mulch (cows) My भूतानि-अलब्ध-शरणानि creatures defenceless च भेद-बुद्ध्या and by discriminated minds द्रक्ष्यन्ति-अघ-क्षत-दृश: see thus, because of sin caused distorted vision हि-अहि-मन्यव:- so, snake like angered तान् गृध्रा: रुषा: them, like vultures like messengers angrily मम कुषन्ति- of My, torment अधिदण्ड-नेतु: the god of punishment, Yama Those who, because of discriminated minds, and because of distorted vision caused by sins, look upon the Braahmanas, the milch cows, and the defenceless creatures as different from My body, they are tormented by the snake like angry massangers of the vulture like angry Yama, the god of punishment, appointed by Me.


ये ब्राह्मणान्मयि धिया क्षिपतोऽर्चयन्तस्तुष्यद्-धृद: स्मितसुधोक्षितपद्मवक्त्रा: ।
वाण्यानुरागकलयाऽऽत्मजवद् गृणन्त: सम्बोधयन्त्यहमिवाहमुपाहृतस्तै: ॥११॥
ये ब्राह्मणान्- those who, the Braahmanas
मयि धिया in Me placing (their) minds क्षिपत:- (even though) they are harsh अर्चयन्त:-तुष्यत्-हृद: worship with pleased hearts स्मित-सुधा-उक्षित- smile nectar like full पद्म-वक्त्रा: (and) lotus like face वाण्या-अनुराग-कलया- by speech love full of आत्मज-वत् गृणन्त: son like appeasing सम्बोधयन्ति-अहम्-इव and pacifying, Me like अहम्-उपाहृत:-तै: I am taken away by them Even if the Braahmanas are harsh, those who place their minds in Me, and worship them with pleased hearts, with a smile full of nectar, with a lotus like face, and speech full of love and appeasing like that for a son, and pacifying, like Me, (as I am pacifying you) I am taken away by them.


तन्मे स्वभर्तुरवसायमलक्षमाणौ युष्मद्व्यतिक्रमगतिं प्रतिपद्य सद्य: ।
भूयो ममान्तिकमितां तदनुग्रहो मे यत्कल्पतामचिरतो भृतयोर्विवास: ॥१२॥
तत्-मे स्व-भर्तु:- therefore, My (attendants), of (their) own master's
अवसायम्-अलक्षमाणौ purpose not knowing युष्मत्-व्यतिक्रम- you dishonouring गतिम् प्रतिपद्य punishment bearing सद्य: भूय: soon again मम-अन्तिकम्-इताम् to Me near come back तत्-अनुग्रह: मे that favour to Me यत्-कल्पताम्-अचिरत: which ordain, not long भृतयो:-विवास: servants' exile Therefore, since, My attendents, without knowing the mind of their Master, Me, trespassed on your honour. So, bearing their punishment, soon again, they may come back to Me. This favour to Me do ordain, so that My servants' may not be away for long.


ब्रह्मा-उवाच - Brahmaa said - अथ तस्योशतीं देवीमृषिकुल्यां सरस्वतीम् ।
नास्वाद्य मन्युदष्टानां तेषामात्माप्यतृप्यत ॥१३॥
अथ तस्य-उशतीम् then, His (Lord's) sweet
देवीम्-ऋषि-कुल्याम् and illuminating and Mantra like सरस्वतीम् न-आस्वाद्य speech not (even) by hearing मन्यु-दष्टानाम् तेषाम्- anger (serpent) bitten their आत्मा-अपि-अतृप्यत soul even was (not) satisfied Even in spite of hearing the sweet, illuminating and Mantra like speech of The Lord, the souls of those anger snake bitten Sanaka sages, were not satisfied.


सतीं व्यादाय शृण्वन्तो लघ्वीं गुर्वर्थगह्वराम् ।
विगाह्यागाधगम्भीरां न विदुस्तच्चिकीर्षितम् ॥१४॥
सतीम् व्यादाय शृण्वन्त: the speech, understanding, hearing
लघ्वीम् गुरु-अर्थ-गह्वराम् brief and of profound meaning of depth विगाह्य-अगाध-गम्भीराम् difficult to comprehend, of great significance न विदु:-तत्-चिकीर्षितम् did not understand, His intent The Lord's speech was brief, with profound meaning and depth, and of great significance, and also difficult to comprehend. The Sanaka sages heard it, thought over it, but could not understand the intent of His speech.


ते योगमाययाऽऽरब्धपारमेष्ठ्यमहोदयम् ।
प्रोचु: प्राञ्जलयो विप्रा: प्रहृष्टा: क्षुभितत्वच: ॥१५॥
ते योग-मायया-आरब्ध they (Sanaka sages) (to Him) by Yoga Maayaa revealed
पारमेष्ठ्य-महोदयम् supreme divinity प्रोचु: प्राञ्जलय: विप्रा: said with joined hands, the Braahmanas प्रहृष्टा: क्षुभित-त्वच: delighted, thrilled in the skin To Him, who had revealed His supreme divinity by His wonderful divine potency, Yoga Maayaa, the Braahmanas who were thrilled to the skin, with joined hands, said, …


ऋषय: ऊचु: - The sages said - न वयं भगवन् विद्मस्तव देव चिकीर्षितम् ।
कृतो मेऽनुग्रहश्चेति यदध्यक्ष: प्रभाषसे ॥१६॥
न वयम् भगवन् विद्म:- not we, O Lord! know,
तव देव चिकीर्षितम् Your, O Self-effulgent! Intent कृत: मे-अनुग्रह:-च-इति have done on me favour, and this यत्-अध्यक्ष: प्रभाषसे that, Ruler of All are saying O Self-effulgent Lord! This that You are saying, that, 'you have done a favour to me,' we are unable to understand its intent, as You are the Ruler of All.


ब्रह्मण्यस्य परं दैवं ब्राह्मणा: किल ते प्रभो: ।
विप्राणां देवदेवानां भगवानात्मदैवतम् ॥१७॥
ब्रह्मण्यस्य परम् दैवम् of the Braahmanas, the supreme well-wisher
ब्राह्मणा: किल ते प्रभो: the Braahmanas are Yours O Lord! विप्राणाम् देव-देवानाम् of Braahmanas and the deity of the ditties' भगवान्-आत्म-दैवतम् O Lord! (You are) the Self and the Deity O Lord! You are the supreme well-wisher of the Braahmanas, and according to you, Braahmanas are Your well-wishers. In fact, O Lord! You are The Self and also the Diety of the Braahmanas and the diety of all the dities.


त्वत्त: सनातनो धर्मो रक्ष्यते तनुभिस्तव ।
धर्मस्य परमो गुह्यो निर्विकारो भवान्मत: ॥१८॥
त्वत्त: सनातन: धर्म: from You (emerges) the eternal Religion
रक्ष्यते तनुभि:-तव is protected by manifestations of Yours धर्मस्य परम: गुह्य: of the Religion, (You are) the deep secret निर्विकार: भवान्-मत: immutable You, is the opinion O Lord! It is recognized that, the Eternal Religion emerges from You, that it is protected by Your manifestations, and that You are its immutable and deep rooted secret.


तरन्ति ह्यञ्जसा मृत्युं निवृत्ता यदनुग्रहात् ।
योगिन: स भवान् किं स्विदनुगृह्येत यत्परै: ॥१९॥
तरन्ति हि-अञ्जसा मृत्युम् cross indeed easily death
निवृत्ता: यत्-अनुग्रहात् योगिन: the dispassionate, by Whose grace, the Yogis स: भवान् किम् स्वित्- That You, how come अनुगृह्येत यत्-परै: can be favoured by others By Whose grace, the dispassionate Yogis easily cross the cycle of birth and death, how can That You be favoured by other people!


यं वै विभूतिरुपयात्यनुवेलमन्यैरर्थार्थिभि: स्वशिरसा धृतपादरेणु: ।
धन्यार्पिताङ्घ्रितुलसीनवदामधाम्नो लोकं मधुव्रतपतेरिव कामयाना ॥२०॥
यम् वै विभूति: उपयाति- Whom, indeed, Laxmi follows,
अनुवेलम्-अन्यै:-अर्थ-अर्थिभि: all the time by others, wealth seekers स्व-शिरसा धृत-पाद-रेणु: on their heads, is bourn the feet's' dust धन्य-अर्पित-अङ्घ्रि-तुलसी- by blessed (devotees) offered, on feet Tulsika's नव-दाम-धाम्न: लोकम् fresh garland, (those) feet resort, मधुव्रत-पते:-इव कामयाना the queen bee like anxious The other seekers of wealth bear on their heads the dust of Laxmi's feet. Laxmi herself all the time, follows Him and is anxious to resort in those feet, on which the blessed devotees offer garlands of fresh Tulsika, and the queen bee hovers around it, seeking resort.


यस्तां विविक्तचरितैरनुवर्तमानां नात्याद्रियत्परमभागवतप्रसङ्ग: ।
स त्वं द्विजानुपथपुण्यरज:पुनीत: श्रीवत्सलक्ष्म किमगा भगभाजनस्त्वम् ॥२१॥
य:-ताम् विविक्त-चरितै:- Who, Her by (Her) faultless services
अनुवर्तमानाम् न-अति-आद्रियत्- caring, not enough regarded परम-भागवत-प्रसङ्ग: (though) highly, the devotees regarding स: त्वम् द्विज-अनुपथ- That You, by the Braahmana's (trodden) path पुण्य-रज:पुनीत: holy sand sanctified श्रीवत्स-लक्ष्म (or) by the Shri-Vatsa mark किम्-अगा: how much acclaimed भग-भाजन:-त्वम् of divinity containing (are) You You, Who highly regard the devotees do not give much regard to Her, Laxmi, who by Her faultless servicesalways cares for You. You are That, Who is said to be sanctified by the dust of the path trodden by the Braahmanas and the Shri-vatsa mark on Your bosom. You Who are acclaimed to be containing the supreme devine affluence.


धर्मस्य ते भगवतस्त्रियुग त्रिभि: स्वै: यद्भिश्चराचरमिदं द्विजदेवतार्थम् ।
नूनं भृतं तदभिघाति रजस्तमश्च सत्त्वेन नो वरदया तनुवा निरस्य ॥२२॥
धर्मस्य ते भगवत:- of righteousness, Yours, The Lord's
त्रि-युग त्रिभि: स्वै: यद्भि: in the three ages, by three, of Your own feet चर-अचरम्-इदम् animate and inanimate this द्विज-देवता-अर्थम् for the Braahmanas' and gods' sake of नूनम् भृतम् तत्-अभिघाति indeed (have) upheld, that the killer रज:-तम:-च सत्त्वेन न: Rajas and Tamas, by Sattva our वरदया तनुवा निरस्य by divine personality, drive away Righteousness and affulgence containing You have upheld this animate and inanimate world for the benefit of the Braahmanas and the gods, in the three ages, by Your three feet. The killer Rajas and Tamas is its killer, which by Your Saatvic divine personality, do drive away.


न त्वं द्विजोत्तमकुलं यदिहात्मगोपं गोप्ता वृष: स्वर्हणेन ससूनृतेन ।
तर्ह्येव नङ्क्ष्यति शिवस्तव देवपन्था लोकोऽग्रहीष्यदृषभस्य हि तत्प्रमाणम् ॥२३॥
न त्वम् द्विज-उत्तम-कुलम् not You, the Braahmana's highest race
यत्-इह-आत्म-गोपम् which here, by (Your) Self is protected गोप्ता वृष: O Personified Dharma! स्वर्हणेन ससूनृतेन by worshipping, by soft words तर्हि-एव नङ्क्ष्यति then, alone will be destroyed शिव:-तव देव-पन्था: the beneficial Your, the righteous path (of Vedas) लोक:-अग्रहीष्यत्- the people take to ऋषभस्य हि the leader's (behaviour) only तत्-प्रमाणम् as the standard O Personified Dharma! You will not let the supreme race of the twice-borns, the Braahmanas to be destroyed, whom You Yourself protect by worshipping them and by speaking to them in soft words. If this is not so, then, certainly the righteous path of the Vedas will be destroyed, because people take to the behaviour of the leader as the standard of conduct.


तत्तेऽनभीष्टमिव सत्त्वनिधेर्विधित्सो: क्षेमं जनाय निजशक्तिभिरुद्धृतारे: ।
नैतावता त्र्यधिपतेर्बत विश्वभर्तुस्तेज: क्षतं त्ववनतस्य स ते विनोद: ॥२४॥
तत्-ते-अनभीष्टम्-इव that to You is undesirable only
सत्त्वनिधे:-विधित्सो: The Repository of Sattva, anxious क्षेमम् जनाय (for) the welfare of the people निज-शक्तिभि:- by Your own powers उद्धृत-अरे: destroy the enemies (of virtue) न-एतावता it is not like this that त्र्यधिपते:-बत of The Ruler of the three worlds, indeed विश्व-भर्तु:-तेज: क्षतम् of the world's Preserver, the glory is lost तु-अवनतस्य स: ते विनोद: indeed by stooping, it is Your sport Certainly, it is not desireable to You, The Repository of Sattva. The Ruler of the three worlds, You are anxious for the welfare of the people, and by Your own powers destroy the enemies of virtue. O Preserver of the world, it is not that Your glory is lost by bowing to the Braahmanas, it is, in fact merely Your sport.


यं वानयोर्दममधीश भवान् विधत्ते वृत्तिं नु वा तदनुमन्महि निर्व्यलीकम् ।
अस्मासु वा य उचितो ध्रियतां सदण्डो येऽनागसौ वयमयुङ्क्ष्महि किल्बिषेण ॥२५॥
यम् वा-अनयो:-दमम्- that or to these two, punishment
अधीश भवान् विधत्ते O Universal Lord! You inflict वृत्तिम् नु वा तत्- favour indeed or अनुमन्महि निर्व्यलीकम् we approve of that, without hesitation अस्मासु वा य: उचित: to us or, that which is proper ध्रियताम् स:-दण्ड: give that punishment ये-अनागसौ because on innocent (attendants) वयम्-अयुङ्क्ष्महि किल्बिषेण we pronounced, curse O Universal Lord! Without any hesitation we approve of any other punishment or favour that You deem proper to be accorded to these two attendents. You may also pronounce any punishment to us, because we have cursed these two innocent attendents.


श्री भगवान् उवाच - The Lord said - एतौ सुरेतरगतिं प्रतिपद्य सद्य: संरम्भसम्भृतसमाध्यनुबद्धयोगौ ।
भूय: सकाशमुपयास्यत आशु यो व: शापो मयैव निमितस्तदवैत विप्रा: ॥२६॥
एतौ सुरेतर-गतिम् these two, different from deities (demonic) state
प्रतिपद्य सद्य: having attained, soon संरम्भ-सम्भृत- by anger intensified समाधि-अनुबद्ध-योगौ meditation firmly seated in Yoga (both) भूय: सकाशम्- again, near Me उपयास्यत: आशु will return quickly य: व: शाप: that which your curse मया-एव निमित:- by Me only was created तत्-अवैत विप्रा: that , may you know O Braahmanas! O Braahmanas! May you know that this curse which you gave to these two was inspired by Me only. Therefore they will be born in demonic species, and will be firmly seated in Yoga, and having attained samaadhi by meditation, intensified by anger, will soon come back to Me.


ब्रह्मा उवाच - Brahmaa said - अथ ते मुनयो दृष्ट्वा नयनानन्दभाजनम् ।
वैकुण्ठं तदधिष्ठानं विकुण्ठं च स्वयंप्रभम् ॥२७॥
अथ ते मुनय: दृष्ट्वा then, those sages saw
नयन-आनन्द-भाजनम् for the eyes delightful subject (Vishnu) वैकुण्ठम् तत्-अधिष्ठानम् and Vaikuntha, that abode विकुण्ठम् च स्वयंप्रभम् of Vishnu and self-effulgent Then, those sage saw Him, Vishnu, the subject of delight to the eyes, and Vaikuntha, that abode of Vishnu, which is self-effulgent.


भगवन्तं परिक्रम्य प्रणिपत्यानुमान्य च ।
प्रतिजग्मु: प्रमुदिता: शंसन्तो वैष्णवीं श्रियम् ॥२८॥
भगवन्तम् परिक्रम्य The Lord perambulating
प्रणिपत्य-अनुमान्य च bowing, and asking permission प्रतिजग्मु: प्रमुदिता: returned delighted शंसन्त: वैष्णवीम् श्रियम् praisfully describing, of Vishnu the splendour The sages then perambulated The Lord, bowed to Him, asked for His permission to leave, and returned, praisefully describing Vishnu's splendour.


भगवाननुगावाह यातं मा भैष्टमस्तु शम् ।
ब्रह्मतेज: समर्थोऽपि हन्तुं नेच्छे मतं तु मे ॥२९॥
भगवान्-अनुगौ-आह The Lord, to the attendants said
यातम् मा भैष्टम्- depart, do not fear अस्तु शम् may you be well ब्रह्म-तेज: समर्थ:-अपि Braahmanas' curse, capable though (I am) हन्तुम् न-इच्छे to reject do not want मतम् तु मे support indeed is Mine The Lord asked the attendents to depart, and told them not to fear as all would be well with them. He said that even though He was capable of rejecting the curse of the Braahmanas, He did not want to do so, rather He supported it.


एतत्पुरैव निर्दिष्टं रमया क्रुद्धया यदा ।
पुरापवारिता द्वारि विशन्ती मय्युपारते ॥३०॥
एतत्-पुरा-एव निर्दिष्टम् this was earlier only pronounced
रमया क्रुद्धया यदा by Laxmi angered when पुरा-अपवारिता once (She was) restricted द्वारि विशन्ती on the gate, when entering मयि-उपारते (when) I was sleeping (in Yoga nidraa) This was already pronounced by Laxmi, who was angered when She was restricted from entering the gate, at the time when I was asleep in Yoga-nidraa.


मयि संरम्भयोगेन निस्तीर्य ब्रह्महेलनम् ।
प्रत्येष्यतं निकाशं मे कालेनाल्पीयसा पुन: ॥३१॥
मयि संरम्भ-योगेन (towards) Me by anger disposed
निस्तीर्य ब्रह्म-हेलनम् going through the Braahmanas' curse प्रत्येष्यतम् निकाशम् मे will return, near Me कालेन-अल्पीयसा पुन: in time short again You were disposed towards Me by anger, so, after going through the curse of the Braahmanas, you will come back to Me in a short time.


द्वा:स्थावादिश्य भगवान् विमानश्रेणिभूषणम् ।
सर्वातिशयया लक्ष्म्या जुष्टं स्वं धिष्ण्यमाविशत् ॥३२॥
द्वा:-स्थौ-आदिश्य भगवान् the two gate-keepers instructing, The Lord
विमान-श्रेणि-भूषणम् by the Ariel cars lined, and adorned सर्व-अतिशयया लक्ष्म्या all surpassing splendour जुष्टम् स्वम् धिष्ण्यम्-आविशत् containing (in His) own abode entered Having thus instructed His two gate-keepers, The Lord entered His own abode which was adorned by a line of ariel cars and contained an all surpassing splendour.


तौ तु गीर्वाणऋषभौ दुस्तरात् हरिलोकत: ।
हतश्रियौ ब्रह्मशापादभूतां विगतस्म्यौ ॥३३॥
तौ तु गीर्वाण-ऋषभौ they two indeed, of gods' the leaders
दुस्तरात् हरि-लोकत: by the inescapable, from The Lord's realm हत-श्रियौ ब्रह्म-शापात्- devoid of lustre, by Braahmana's curse अभूताम् विगत-स्म्यौ became and lost their pride Those two, the leaders of the gods, because of the Braahmana's unescapable curse, from The Lord's realm only, became lusterless and devoid of self pride.


तदा विकुण्ठधिषणात्तयोर्निपतमानयो: ।
हाहाकारो महानासीद्विमानाग्रयेषु पुत्रका: ॥३४॥
तदा विकुण्ठ-धिषणात्- then, from Vishnu's realm
तयो:-निपत-मानयो: (at the time) of their falling हाहाकार: महान-आसीदत्- out cry great was विमान-अग्रयेषु पुत्रका: (from) the Ariel cars foremost, O Dear sons! O Dear sons! As they were falling from the realm of Vishnu, there was a great out cry from the foremost ariel cars' occupants.


तावेव ह्यधुना प्राप्तौ पार्षदप्रवरौ हरे: ।
दितेर्जठरनिर्विष्टं काश्यपं तेज उल्बणम् ॥३५॥
तौ-एव हि-अधुना प्राप्तौ those only indeed, have now entered
पार्षद-प्रवरौ हरे: the attendants principal of Shree Hari दिते:जठर-निर्विष्टम् in Diti's womb placed काश्यपम् तेज उल्बणम् Kashyapa's seed powerful Those two, the principal attendents of Shree Hari have now entered into Diti's womb, placed in the powerful seed of Kashyapa.


तयोरसुरयोरद्य तेजसा यमयोर्हि व: ।
आक्षिप्तं तेज एतर्हि भगवांस्तद्विधित्सति ॥३६॥
तयो:-असुरयो:-अद्य of those two demons', today
तेजसा यमयो:-हि व: by glory the twin indeed of your आक्षिप्तम् तेज: is shadowed glory एतर्हि भगवान्- this alone indeed, The Lord तत्-विधित्सति that which wants to happen It is the glory of those twin demons that your glory is today shadowed indeed. But, this is that which The Lord wishes to happen now.


विश्वस्य य: स्थितिलयोद्भवहेतुराद्यो योगेश्वरैरपि दुरत्यययोगमाय: ।
क्षेमं विधास्यति स नो भगवांस्त्र्यधीशस्तत्रास्मदीयविमृशेन कियानिहार्थ: ॥३७॥
विश्वस्य य: स्थिति- of the universe, Who of preservation
लय-उद्भव-हेतु:- dissolution and creation is responsible आद्य: The Ancient (Person) योगेश्वरै:-अपि by the masters of Yoga also दुरत्यय-योगमाय: unfathomable (His) divine power क्षेमम् विधास्यति wellness will ordain स: न: भगवान्-त्र्यधीश:- He to us The Lord, The Ruler of the three worlds तत्र-अस्मदीय-विमृशेन there, our discussion कियान्-इह-अर्थ: what here of meaning The Ancient Person Who is responsible for the creation preservation and dissolution of the universe, Whose divine power, Yoga Maaya, is unfathomable even by the masters of Yoga, That Lord, The Ruler of the three worlds will ordain wellness on us. Here, in this matter, what is the purpose of our discussion?


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीय: स्कन्धे: षोडश: अध्याय: ॥१६॥ Thus ends the sixteenth discourse in Book Three of the great and glorious Bhaagavata-Puraana.