श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: अथ विंश: अध्याय: शौनक उवाच -
महीं प्रतिष्ठामध्यस्य सौते स्वायम्भुवो मनु: ।
कान्यन्वतिष्ठद् द्वाराणि मार्गायावरजन्मनाम् ॥१॥
महीम् प्रतिष्ठाम्-अध्यस्य the earth, being created, as base
सौते स्वायम्भुव: मनु: O Soota! Swaayambhuva Manu कानि-अन्वतिष्ठत् द्वाराणि which explored means मार्गाय-अवर-जन्मनाम् to evolve other creatures O Soota! After having secured the earth as base, created by The Lord, what means were explored by Swaayambhuva Manu to evolve the other creatures?


क्षत्ता महाभागवत: कृष्णस्यैकान्तिक: सुहृत् ।
यस्तत्याजाग्रजं कृष्णे सापत्यमघवानिति ॥२॥
क्षत्ता महाभागवत: by Vidura, the great devotee
कृष्णस्य-एकान्तिक: सुहृत् (and) Krishna's devoted friend य:-तत्याज-अग्रजम् who abandoned elder brother कृष्णे स-अपत्यम्- towards Krishna, along with sons अघवान्-इति having sinned, thus It is so, that Vidura, the great devotee and a devoted friend of Krishna, abondoned his own elder brother (Dhritaraashtra) along with his sons, because they had sinned towards Krishna.


द्वैपायनादनवरो महित्वे तस्य देहज: ।
सर्वात्मना श्रित: कृष्णं तत्परांश्चाप्यनुव्रत: ॥३॥
द्वैपायनात्-अनवर: from Veda Vyaas not different
महित्वे तस्य देहज: in honour, his son (Vidura) सर्वात्मना श्रित: कृष्णम् with all his heart, devoted to Krishna तत्-परान्-च-अपि-अनुव्रत: to His devotees and also follower Vidura, the son of Veda Vyaasa, was in no way different in honour to his father. He was devoted to Krishna with all his heart and even followed His devotees.


किमन्वपृच्छत्मैत्रेयं विरजास्तीर्थसेवया ।
उपगम्य कुशावर्त आसीनं तत्त्ववित्तमम् ॥४॥
किम्-अन्वपृच्छत्-मैत्रेयम् what enquired, to Maitreya
विरजा:-तीर्थ-सेवया cleansed by holy places visiting उपगम्य कुशावर्ते approaching in Haridwar आसीनम् तत्त्व-वित्तमम् living the Truth knower Vidura was further cleasned by visiting holy places. What did he enquire of the Truth knower sage Maitreya who was living there in Haridwaar.


तयो: संवदतो: सूत प्रवृत्ता ह्यमला: कथा: ।
आपो गाङ्गा इवाघघ्नीर्हरे: पादाम्बुजाश्रया: ॥५॥
तयो: संवदतो: सूत as they conversed, O Soota!
प्रवृत्ता हि-अमला: कथा: proceeded definitely sacred stories आप: गाङ्गा इव-अघ-घ्नी:- waters of Ganga like sin wiping हरे: पाद-अम्बुज-आश्रया: Shree Hari's feet lotus pertaining to O Soota! During their conversation, definitely, there must have proceeded sacred stories of Hari, which like the waters of Ganga are capabale of wiping the sins as they are pertaining to Shree Hari's lotus feet.


ता न: कीर्तय भद्रं ते कीर्तन्योदारकर्मण: ।
रसज्ञ: को नु तृप्येत हरिलीलामृतं पिबन् ॥६॥
ता: न: कीर्तय भद्रम् ते those to us tell, well be to you (O Soota)
कीर्तन्य-उदार-कर्मण: the glorious (deeds) of the compassionate Lord रसज्ञ: क: नु तृप्येत an aesthetic which (person) will not savour हरि-लीला-अमृतम् पिबन् Shree Hari's sports' (like) nectar drinking O Soota! Well be to you! Do tell us of those glorious deeds of the compassionate Lord. Which aesthetic person, indeed, will not savour drinking the nectar like stories of Shree Hari!


एवमुग्रश्रवा: पृष्ट ऋषिभिर्नैमिषायनै: ।
भगवत्यर्पिताध्यात्मस्तानाह श्रूयतामिति ॥७॥
एवम्-उग्रश्रवा: पृष्ट: thus, Ugrashrava, being asked
ऋषिभि:-नैमिष-अयनै: by the sages in Naimisha living भगवति-अर्पित-आध्यात्म:- in The Lord placing (his) mind तान्-आह श्रूयताम्-इति to them said, may you listen On Being thus asked by the sages living in Naimish, Ugrashrava fixed his mind on the Lord and said to them, 'may you please listen.'


हरेर्धृतक्रोडतनो: स्वमायया निशम्य गोरुद्धरणं रसातलात् ।
लीलां हिरण्याक्षमवज्ञया हतम् सञ्जातहर्षो मुनिमाह भारत: ॥८॥
हरे:-धृत-क्रोड-तनो: Shree Hari's, taking on boars body
स्व-मायया निशम्य by His own Maaya, hearing (of) गो:-उद्धरणम् रसातलात् the earth's redeeming from the depths लीलाम् हिरण्याक्षम्-अवज्ञया the sports, Hiranyaaksha, without a care हतम् सञ्जात-हर्ष: killing, being pleased मुनिम्-आह भारत: to the sage said Vidura Vidura was very pleased to hear of Shree Hari's sport, when he took on the body of a boar by His own Maayaa and redeemed the earth from the deapths, and also His killing of Hiranyaaksha without a care. He then spoke to the sage thus..


विदुर उवाच - Vidura said - प्रजापतिपति: सृष्ट्वा प्रजासर्गे प्रजापतीन् ।
किमारभत मे ब्रह्मन् प्रब्रूह्यव्यक्तमार्गवित् ॥९॥
प्रजापति-पति: सृष्ट्वा of the Prajaapatis, the lord (Brahmaa), (after) creating
प्रजा-सर्गे प्रजापतीन् (for the) living beings evolvement, the Prajaapatis किम्-आरभत मे ब्रह्मन् what embarked on, to me प्रब्रूहि-अव्यक्त-मार्ग-वित् O Holy sage! Tell, the unknown secrets knower O Holy sage! You know the unknown secrets. Do tell me about what Brahmaa, the lord of Prajaapatis, embarked upon after creating the Prajaapatis, for the evolvement of the living beings.


ये मरीच्यादयो विप्रा यस्तु स्वायम्भुवो मनु: ।
ते वै ब्रह्मण आदेशात्कथमेतदभावयन् ॥१०॥
ये मरीचि-आदय: विप्रा: those Mareechi and other sages
य:-तु स्वायम्भुव: मनु: those indeed Swaayambhuva Manu ते वै ब्रह्मण: आदेशात्- they however by Brahmaa's instructions कथम्-एतत्-अभावयन् how this made possible By Brahmaa's instructions, Mareechi and the other sages, and Swayambhuva Manu, how indeed, did they accomplished this?


सद्वितीया: किमसृजन् स्वतन्त्रा उत कर्मसु ।
आहोस्वित् संहता: सर्व इदं स्म समकल्पयन् ॥११॥
स-द्वितीया: किम्-असृजन् with wives did (they) create
स्वतन्त्रा: उत कर्मसु independently or in action आहोस्वित् संहता: सर्वे or together, all of them इदम् स्म समकल्पयन् this did all create Did they create all this along with their wives or being independent in their actions, or did all of them create all this together.


मैत्रेय उवाच -
दैवेन दुर्वितर्क्येण परेणानिमिषेण च ।
जातक्षोभाद्भगवतो महानासीद् गुणत्रयात् ॥१२॥
दैवेन दुर्वितर्क्येण by Providence, incomprehensible
परेण-अनिमिषेण च by the Supreme Spirit and Time जात-क्षोभात्-भगवत: happened non-equilibrium by Lord महान्-आसीत् गुण-त्रयात् great was from Gunas three It is something incomprehensible, how, by Providence, by the Supreme Spirit and by the Time Spirit and by the Lord, there took place a great non-equilibrium among the three Gunas.


रज: प्रधानान्महतस्त्रिलिङ्गो दैवचोदितात् ।
जात: ससर्ज भूतादिर्वियदादीनि पञ्चश: ॥१३॥
रज: प्रधानात्-महत:- by Rajas' predominance, Mahat (tatva)
त्रि-लिङ्ग: दैव-चोदितात् of three varieties, by Providence inspired जात: ससर्ज भूत-आदि:- were born and created elements and others वियत्-आदीनि पञ्चश: ether and others of five divisions Mahat-tatva, which has Rajas in predominence, was born in three varieties, and inspired by Providence, created the five elements like ether etc., in five divisions.


तानि चैकैकश: स्रष्टुमसमर्थानि भौतिकम् ।
संहत्य दैवयोगेन हैममण्डमवासृजन् ॥१४॥
तानि च-एक-एकश: स्रष्टुम्- they and one by oneself, to create
असमर्थानि भौतिकम् unable the material (world) संहत्य दैव-योगेन coming together by divine help हैमम्-अण्डम्-अवासृजन् golden egg created They, singularly were unable to create the material world. So they came together and with divine help, were able to create the golden egg.


सोऽशयिष्टाब्धिसलिले आण्डकोशो निरात्मक: ।
साग्रं वै वर्षसाहस्रमन्ववात्सीत्तमीश्वर: ॥१५॥
स:-अशयिष्ट-अब्धि-सलिले that lay in the ocean waters
आण्ड-कोश: निरात्मक: the egg shell lifeless साग्रम् वै वर्ष-साहस्रम्- more indeed than years thousand अन्ववात्सीत्-तम्-ईश्वर: entered it The Lord That egg shell lay on the waters of the ocean for more than a thousand years. Then the Lord entered it.


तस्य नाभेरभूत् पद्मं सहस्रार्कोरुदीधिति ।
सर्वजीवनिकायौको यत्र स्वयमभूत् स्वराट् ॥१६॥
तस्य नाभे:-अभूत् पद्मम् (from) His navel, was born a lotus
सहस्र-अर्क:-उरु-दीधिति thousands of sun's great lustre सर्व-जीव-निकाय-औक: all beings collective abode यत्र स्वयम्-अभूत् स्वराट् where Himself was born Brahmaa From His navel sprang a lotus with the shine of more than a thousand suns. It was the abode of all living beings collectively. From this only Brahmaa himself emerged.


सोऽनुविष्टो भगवता य: शेते सलिलाशये ।
लोकसंस्थां यथापूर्वं निर्ममे संस्थया स्वया ॥१७॥
स:-अनुविष्ट: भगवता he was entered by The Lord
य: शेते सलिल-आशये Who sleeps on the waters' bed लोक-संस्थाम् यथा-पूर्वं the worlds groups like before निर्ममे संस्थया स्वया created by system his The Lord Who sleeps on the bed of the waters, then entered the heart of Brahmaa. He then created the various groups of beings according to his own system, like he had done before.


ससर्जच्छाययाविद्यां पञ्चपर्वाणमग्रत: ।
तामिस्रमन्धतामिस्रं तमो मोहो महातम: ॥१८॥
ससर्जत्-छायया-अविद्याम् created by (his) shadow, Avidya (ignorance)
पञ्च-पर्वाणम्-अग्रत: of five types, foremost तामिस्रम्-अन्धतामिस्रम् Taamisra, Andha-taamisra तम: मोह: महातम: Tama Moha and Mahaatama He, first and foremost created from his shadow the five types of Avidyas, Taamisra, Andha-taamisra, Tama, Moha and Mahaatama.


विससर्जात्मन: कायं नाभिनन्दंस्तमोमयम् ।
जगृहुर्यक्षरक्षांसि रात्रिं क्षुत्तृट्समुद्भवाम् ॥१९॥
विससर्ज-आत्मन: कायम् discarded his own body
न-अभिनन्दन्-तमोमयम् not entertaining (it) (because) it was of Tamas (darkness) जगृहु:-यक्ष-रक्षांसि took the Yakshas and Raakshasas रात्रिम् क्षुत्-तृट्-समुद्भवाम् in the night, hunger and thirst sources Brahmaa discarded that body of his because it contained Tamao-guna, darkness. The Yakshas and Raakshasas took it, which in the night is the sources hunger and thirst.


क्षुत्तृट्भ्यामुपसृष्टास्ते तं जग्धुमभिदुद्रुवु: ।
मा रक्षतैनं जक्षध्वमित्यूचु: क्षुत्तृडर्दिता: ॥२०॥
क्षुत्-तृड्भ्याम्-उपसृष्टा:-ते from hunger and thirst born they,
तम् जग्धुम्-अभिदुद्रुवु: him (Brahmaa) to eat ran मा रक्षत-एनम् do not spare him जक्षध्वम्-इति-ऊचु: eat him thus said क्षुत्-तृड्-अर्दिता: by hunger and thirst overcome They, born of hunger and thirst, ran to eat Brahmaa, as they said 'do not spare him, eat him,' overcome as they were by hunger and thirst.


देवस्तानाह संविग्नो मा मां जक्षत रक्षत ।
अहो मे यक्षरक्षांसि प्रजा: यूयं बभूविथ ॥२१॥
देव:-तान्-आह संविग्न: Brahmaa to them said, nervous
मा माम् जक्षत रक्षत do not me eat, spare me अहो मे यक्ष-रक्षांसि Oh! my O Yakshas and Raakshasas, प्रजा: यूयम् बभूविथ sons you are my born With nervousness, Brahmaa said to them, 'O Yakshas and Raakshasa, do not eat me, spare me. You all are born of me and are my sons.'


देवता: प्रभया या या दीव्यन् प्रमुखतोऽसृजत् ।
ते अहार्षुर्देवयन्तो विसृष्टां तां प्रभामह: ॥२२॥
देवता: प्रभया या: या: the gods by the brightness, those those
दीव्यन् प्रमुखत:-असृजत् Brahmaa mainly created ते अहार्षु:-देवयन्त: they took on the brightness विसृष्टाम् ताम् प्रभाम्-अह: dropped that is the brightness of the day Brahmaa mainly created the gods by the brightness, which they took on, when even that was dropped by him, and which became the brightness of the day.


देवोऽदेवाञ्जघनत: सृजति स्मातिलोलुपान् ।
त एनं लोलुपतया मैथुनायाभिपेदिरे ॥२३॥
देव:-अदेवान्-जघनत: Brahmaa, the demons, from thighs
सृजति स्म-अति-लोलुपान् created, very lustful ते एनम् लोलुपतया they, him lustfully मैथुनाय-अभिपेदिरे for copulation approached (him) Brahmaa then evolved the domons from his thighs, who were full of lust. Driven by lust they approached Brahmaa for copulation.


ततो हसन् स भगवानसुरैर्निरपत्रपै: ।
अन्वीयमानस्तरसा क्रुद्धो भीत: परापतत् ॥२४॥
तत: हसन् स: भगवान्- then laughing, that Brahmaa
असुरै:-निरपत्रपै: by the demons shameless अन्वीयमान:-तरसा followed quickly क्रुद्ध: भीत: परापतत् enraged and in fear ran Brahmaa laughed, then finding the shameless demons after him, he was enraged and ran away in haste.


स उपव्रज्य वरदं प्रपन्नार्तिहरं हरिम् ।
अनुग्रहाय भक्तानामनुरूपात्मदर्शनम् ॥२५॥
स: उपव्रज्य वरदम् he approached the Boon Bestower
प्रपन्न-आर्ति-हरम् of the surrendering sorrows dispeller हरिम् अनुग्रहाय भक्तानम्- Shree Hari to bless the devotees अनुरूप-आत्म-दर्शनम् in accordance (to their faith), Himself revealing Brahmaa, then, approached Shree Hari, who dispels the sorrows of those who surrender to Him, and also blesses the devotees by revealing Himself in accordance to their faith.


पाहि मां परमात्मंस्ते प्रेषणेनासृजं प्रजा: ।
ता इमा यमितुं पापा उपक्रामन्ति मां प्रभो ॥२६॥
पाहि माम् परमात्मन्- protect me, O Supreme Spirit!
ते प्रेषणेन-असृजम् प्रजा: by your order, I created these beings ता: इमा: यमितुम् पापा: those these for copulation the sinful उपक्रामन्ति माम् प्रभो are after me, O Lord! O Supreme Spirit! protect me. I created these beings according to your order, but, O Lord! these sinful ones are after me for copulation.


त्वमेक: किल लोकानां क्लिष्टानां क्लेशनाशन: ।
त्वमेक: क्लेशदस्तेषामनासन्न पदां तव ॥२७॥
त्वम्-एक: किल लोकानाम् You alone certainly (are), of people
क्लिष्टानाम् क्लेश-नाशन: distressed, agony remover त्वम्-एक: क्लेश-द:-तेषाम्- You alone (are) distress giver to them (who) अनासन्न पदाम् तव do not resort to the feet of Yours Certainly, You are the only one who removes the agonies of the distressed. And You are the only one Who gives agony to those who never resort to your feet.


सोऽवधार्यास्य कार्पण्यं विविक्ताध्यात्मदर्शन: ।
विमुञ्चात्मतनुं घोरामित्युक्तो विमुमोच ह ॥२८॥
स:-अवधार्य-अस्य कार्पण्यम् He understanding his problem
विविक्त-अध्यात्म-दर्शन: clearly the minds The Knower विमुञ्च-आत्म-तनुम् घोराम्- cast off your body terrible इति-उक्त: विमुमोच ह thus said, (he) dropped it He, Who knows the minds of everyone cleary, understood the problem. "Cast off this terrible body of your's.' Thus commanded, he dropped it.


तां क्वणच्चरणाम्भोजां मदविह्वललोचनाम् ।
काञ्चीकलापविलसद्दुकूलच्छन्नरोधसम् ॥२९॥
ताम् क्वणत्-चरण-अम्भोजाम् her, (with) tinkling feet lotus
मद-विह्वल-लोचनाम् (with) intoxication overcome eyes काञ्ची-कलाप-विलसत्-दुकूल- (with) girdle of strings shining (on) the fine cloth (आ)च्छन्न-रोधसम् covering the waist (area) (They, the demons, saw) her, whose lotus feet were tinkling with the sound of trinkets, whose eyes were overcome with intoxication, whose waist area was covered with a fine cloth on which shone many stringed girdle.


अन्योन्यश्लेषयोत्तुङ्गनिरन्तरपयोधराम् ।
सुनासां सुद्विजां स्निग्धहासलीलावलोकनाम् ॥३०॥
अन्योन्य-श्लेषया-उत्तुङ्ग- each other rubbing
निरन्तर-पयोधराम् high and with no space in between breasted सुनासाम् सुद्विजाम् fine nose beautiful toothed स्निग्ध-हास-लीला-अवलोकनाम् charming smile and sportful glances (She) had full and high breast which rubbed each other and had no space in between, a fine nose, beautiful teeth, a charming smile and a sportful glance.


गूहन्तीं व्रीडयात्मानं नीलालकवरुथिनीम् ।
उपलभ्यासुरा धर्म सर्वे सम्मुमुहु: स्त्रियम् ॥३१॥
गूहन्तीम् व्रीडया-आत्मानम् hiding with shyness herself
नील-अलक-वरुथिनीम् dark haired damsel उपलभ्य-असुरा: धर्म seeing the demons, O Dharma! (Vidura) सर्वे सम्मुमुहु: स्त्रियम् all of them infatuated, by the woman The dark haired damsel was hiding herself with shyness. O Vidura! Seeing the woman all the demons were infatuated.


अहो रूपमहो धैर्यमहो अस्या नवं वय: ।
मध्ये कामयमानानामकामेव विसर्पति ॥३२॥
अहो रूपम्-अहो धैर्यम्- what beauty, what self control
अहो अस्या: नवम् वय: Oh! her budding youth मध्ये कामयमानानाम्- among the desire full (us) अकामा-इव विसर्पति impassionate like roams O what beauty she has, and what self-control, and she has a budding youth. She roams unpassionately among us who are full of desire (for her).


वितर्कयन्तो बहुधा तां सन्ध्यां प्रमदाकृतिम् ।
अभिसम्भाव्य विश्रम्भात्पर्यपृच्छन् कुमेधस: ॥३३॥
वितर्कयन्त: बहुधा ताम् assessing in many ways, her,
सन्ध्याम् प्रमदा-आकृतिम् evening, in a young woman form अभिसम्भाव्य विश्रम्भात्- respectfully and lovingly पर्यपृच्छन् कुमेधस: asked, the wicked minded The wicked minded demons assessed in many ways as they took the evening twilight to be a young woman, and with respect and love asked her.


कासि कस्यासि रम्भोरु को वार्थस्तेऽत्र भामिनि ।
रूपद्रविणपण्येन दुर्भगान्नो विबाधसे ॥३४॥
का-असि कस्य-असि रम्भोरु who are you, whose (daughter) are you, Oh beautiful one!
क: वा-अर्थ:-ते-अत्र भामिनि what or purpose yours here, O Damsel! रूप-द्रविण-पण्येन beauty wealth commodity दुर्भगान्-न: विबाधसे unfortunate us tantalize O beautiful One! Who are you? Whose daughter are you? O Damsel! With your commodity and wealth of beauty, you tantalize us the most unfortunate ones.


या वा काचित्त्वमबले दिष्ट्या सन्दर्शनं तव ।
उत्सुनोषीक्षमाणानां कन्दुकक्रीडया मन: ॥३५॥
या वा काचित्-त्वम्-अबले what ever, whoever, you tender one,
दिष्ट्या सन्दर्शनम् तव by luck, meeting you उत्सुनोषि-ईक्षमाणानाम् agitate, the onlookers कन्दुक-क्रीडया मन: by ball playing, the mind O Tender One! Who-so ever you are, it was fortunate meeting you. You agitate the mind of the onlookers as you play with the ball.


नैकत्र ते जयति शालिनि पादपद्मम् घ्नन्त्या मुहु: करतलेन पतत्पतङ्गम् ।
मध्यं विषीदति बृहत्स्तनभारभीतम् शान्तेव दृष्टिरमला सुशिखासमूह: ॥३६॥
न-एकत्र ते जयति not in one place stay
शालिनि पाद-पद्मम् O sweet One! Feet lotus घ्नन्त्या मुहु: (when) hitting again and again करतलेन पतत्-पतङ्गम् by the palms, the bouncing ball मध्यम् विषीदति the waist is fatigued बृहत्-स्तन-भार-भीतम् by the large breasts' weight's stress शान्त-इव दृष्टि-अमला steady like vision pure (becomes) सुशिखा-समूह: comely is hair braid O Sweet One! Your lotus feet hardly stay at one place as you hit the bouncing ball again and again with your palms. The waist looks fatigued by the stress of the weight of large breasts. Your pure vision looks steady and your hair braids are comely.


इति सायन्तीनीं सन्ध्यामसुरा: प्रमदायतीम् ।
प्रलोभयन्तीम् जगृहुर्मत्वा मूढधिय: स्त्रियम् ॥३७॥
इति सायन्तीनीम् सन्ध्याम्- thus the twilight of evening,
असुरा: प्रमदायतीम् the demons infatuating प्रलोभयन्तीम् जगृहु:- and tempting seized, मत्वा मूढ-धिय: स्त्रियम् mistaking, dumb-minded, अ damsel Thus, the dumb minded demons, mistook the twilight of the evening as a damsel, and infatuated and tempted, siezed her.


प्रहस्य भावगम्भीरं जिघ्रन्त्यात्मानमात्मना ।
कान्त्या ससर्ज भगवान् गन्धर्वाप्सरसां गणान् ॥३८॥
प्रहस्य भाव-गम्भीरम् laughing (with) meaningful deep
जिघ्रन्त्या-आत्मानम्-आत्मना using his own self, by himself कान्त्या ससर्ज भगवान् by the lustre, created Brahmaa गन्धर्व-अप्सरसाम् गणान् Gandharvas and the hosts of Apsaraas Brahmaa, laughed a deep meaningful laughter. Then, using his own lustre by himself, created the Gandharvas and a host of Apsaraas.


विससर्ज तनुं वै ज्योत्स्नां कान्तिमतीं प्रियाम् ।
त एव चाददु: प्रीत्या विश्वावसुपुरोगमा: ॥३९॥
विससर्ज तनुम् वै ज्योत्स्नाम् gave up the form indeed of moonlight
कान्तिमतीम् प्रियाम् bright and lovely ते एव च-आददु: प्रीत्या they only and took on with pleasure विश्वावसु-पुरोगमा: Vishwaavasu and Purogamaa Brahmaa then gave up his moonlight form which was bright and lovely. Vishwavasu Purogamaa and other Gandharvas took on that form with pleasure.


सृष्ट्वा भूतपिशाचांश्च भगवानात्मतन्द्रिणा ।
दिग्वाससो मुक्तकेशान् वीक्ष्य चामीलयद् दृशौ ॥४०॥
सृष्ट्वा भूत-पिशाचान्-च having created Bhutas and Pishaachaas,
भगवान-आत्म-तन्द्रिणा the lord Brahmaa, by his own laziness दिग्वासस: मुक्त-केशान् naked and dishevelled haired वीक्ष्य च-अमीलयद् दृशौ seeing and closed his eyes The lord Brahmaa then created Bhutas and Pishaachaas from his own lazyness, saw them naked and with dishevelled hair, and closed his eyes.


जगृहुस्तद्विसृष्टां तां जृम्भणाख्यां तनुं प्रभो: ।
निद्रामिन्द्रियविक्लेदो यया भूतेषु दृश्यते ।
येनोच्छिष्टान्धर्षयन्ति तमुन्मादं प्रचक्षते ॥४१॥
जगृहु:-तत्-विसृष्टाम् took over, that discarded
ताम् जृम्भणा-आख्याम् which yawn is called तनुम् प्रभो: form of lord (Brahmaa) निद्राम्-इन्द्रिय-विक्लेद: sleep, of senses lethargy, यया भूतेषु दृश्यते by which in the beings is seen येन-उच्छिष्टान्-धर्षयन्ति by it with unwashed mouthed, catch hold of तम्-उन्मादम् प्रचक्षते that insanity is called They took over the discarded form of lord Brahmaa, which is called yawn. This causes sleep and the lethargy of the senses which then catches hold of people who have not washed their mouths, and brings insanity in them.


ऊर्जस्वन्तं मन्यमान आत्मानं भगवानज: ।
साध्यान् गणान् पितृगणान् परोक्षेणासृजत्प्रभु: ॥४२॥
ऊर्जस्वन्तम् मन्यमान full of vigour finding
आत्माम् भगवान-अज: himself lord Brahmaa साध्यान् गणान् पितृ-गणान् the Saadhyaas groups, the Pitris groups परोक्षेण-असृजत्-प्रभु: by (his) invisibility created the worshipful The worshipful lord Brahmaa, finding himself full of vigour, from his invisibility created the groups of Saadhyaas and Pitris.


त आत्मसर्गं तं कायं पितर: प्रतिपेदिरे।
साध्येभ्यश्च पितृभ्यश्च कवयो यद्वितन्वते ॥४३॥
ते आत्म-सर्गम् तम् कायम् they their source, that form (of invisibility)
पितर: प्रतिपेदिरे the Pitris took on साध्येभ्य:-च पितृभ्य:-च to the Saadhyaas and to the Pitris and कवय: यत्-वितन्वते the wise therefore offer (oblations) The Saadhyaas and Pitris took on the form of invisibility, which was the source of their existance. So the wise people offer oblations to them, when they perform rituals.


सिद्धान् विद्याधरांश्चैव तिरोधानेन सौऽसृजत् ।
तेभ्योऽददात्तमात्मानमन्तर्धानाख्यमद्भुतम् ॥४४॥
सिद्धान् विद्याधरान्- the Siddhaas and Vidyaadharas
च-एव तिरोधानेन and also by vanishing (ability) स:-असृजत् he created तेभ्य:-अददात्-तम्-आत्मानम्- to them gave, that his अन्तर्धान-आख्यम्-अद्भुतम् vanishing called wonderful (ability) He, Brahmaa, created the Siddhaas and the Vidyaadharas from his ability to vanish, that wonderful ability of his which is called vanishing, he gave to them.


स किन्नरान् किम्पुरुषान् प्रत्यात्म्येनासृजत्प्रभु: ।
मानयन्नात्मनाऽऽत्मानमात्माभासं विलोकयन् ॥४५॥
स: किन्नरान् किम्पुरुषान् he, the Kinnaras, the Kimpurushas
प्रत्यात्म्येन-असृजत्-प्रभु: by his reflection created, the lord मानयन्-आत्मना-आत्मानम्- admiring himself, his own आभासम् विलोकयन् reflection seeing Brahmaa saw his own reflection and admired it. Then the lord created the Kinnaras and the Kimpurushas from his own reflection.


ते तु तज्जगृहू रूपं त्यक्तं यत्परमेष्ठिना ।
मिथुनीभूय गायन्तस्तमेवोषसि कर्मभि: ॥४६॥
ते तु तत्-जगृहू: रूपम् they then that took form
त्यक्तम् यत्-परमेष्ठिना given up which was by Brahmaa मिथुनीभूय गायन्त:- with spouse singing तम्-एव-उषसि कर्मभि: his (praises) only in the morning, by his deeds They, then took over that form which was given up by Brahmaa. That is why, because of his deeds, they sing his praises along with their spouses, in the morning.


देहेन वै भोगवता शयानो बहुचिन्तया ।
सर्गेऽनुपचित्ते क्रोधादुत्ससर्ज ह तद्वपु: ॥४७॥
देहेन वै भोगवता by the body indeed material
शयान: बहु-चिन्तया lying, with many concerns सर्गे-अनुपचित्ते क्रोधात्- for the creation's non-progress, in anger उत्ससर्ज ह तत्-वपु: shed also that body As Brahma was lying in his material body, he was very concerned about the non-progress of the creation. In anger he shed that body also.


येऽहीयन्तामुत: केशा अह्यस्तेऽङ्ग जज्ञिरे ।
सर्पा: प्रसर्पत: क्रूरा नागा भोगोरु कन्धरा: ॥४८॥
ये-अहीयन्त-अमुत: केशा: those that fell, Brahmaa's hair
अह्य:-ते-अङ्ग जज्ञिरे snakes they, O Dear! Became सर्पा: प्रसर्पत: क्रूरा नागा serpents crawling, ferocious Naagas भोग:-उरु कन्धरा: with hoods from the shoulders Brahmaa's hair that fell became snakes, and crawling serpents and ferocious Naagas, whose hoods come from the shoulders.


स आत्मानं मन्यमान: कृतकृत्यमिवात्म्भू: ।
तदा मनून् ससर्जान्ते मनसा लोकभावनान् ॥४९॥
स: आत्मानम् मन्यमान: he himself, thinking
कृतकृत्यम्-इव-आत्म्भू: satisfied like Brahmaa तदा मनून् ससर्ज-अन्ते then the Manus created in lastly मनसा लोक-भावनान् mentally the universe evolving Brahmaa felt like he was satisfied with what he had done, so in the end, he mentally created the Manus for evolving of the universe.


तेभ्य:सोऽत्यसृजत्स्वीयं पुरं पुरुषमात्मवान् ।
तान् दृष्ट्वा ये पुरा सृष्टा: प्रशशंसु: प्रजापतिम् ॥५०॥
तेभ्य:-स:-अत्यसृजत्-स्वीयम् for them he gave up his own
पुरम् पुरुषम्-आत्मवान् body human the wise तान् दृष्ट्वा ये पुरा सृष्टा: them seeing, those who were first created प्रशशंसु: प्रजापतिम् praised Brahmaa The wise Brahmaa gave up his own human like body for them. Seeing that, those who were first created, the sages etc., praised him.


अहो एतज्जगत्स्रष्ट: सुकृतं बत ते कृतम् ।
प्रतिष्ठिता: क्रिया यस्मिन् साकमन्नमदामहे ॥५१॥
अहो एतत्-जगत्स्रष्ट: Ah! This, of the universe creator
सुकृतम् बत ते कृतम् good deed indeed, by you is done प्रतिष्ठिता: क्रिया यस्मिन् entrusted are all rituals, in whom (humans) साकम्-अन्नम्-अदामहे along with (them) oblations (of food) will receive Ah! O creator of the universe this indeed is a good deed done by you. As the performing of the rituals have been entrusted to human beings, we will also receive the oblation food along with them.


तपसा विद्यया युक्तो योगेन सुसमाधिना ।
ऋषीनृषिर्हृषीकेश: ससर्जाभिमता: प्रजा: ॥५२॥
तपसा विद्यया युक्त: with austerities, knowledge equipped
योगेन सुसमाधिना yoga and Samaadhi (meditation) ऋषीन्-ऋषि:-हृषीकेश: the sages, the sage (Brahmaa) controlling the senses ससर्ज-अभिमता: प्रजा: created (his) beloved sons The first sage, Brahmaa, equipped with austerities, knowledge, yoga and samaadhi, and with control of the senses, created his beloved sons, the Rishis.


तेभ्यश्चैकैकश: स्वस्य देहस्यांशमदादज: ।
यत्तत्समाधियोगर्द्धितपोविद्याविरक्तिमत् ॥५३॥
तेभ्य:-च एक-एकश: to them and to each one
स्वस्य देहस्य- his own body's अंशम्-अदात्-अज: part gave the Unborn Brahmaa यत्-तत्-समाधि-योग- that which, Samaadhi, yoga, ऋद्धि तप:-विद्या supernatural power, austerity knowledge विरक्तिमत् and dispassion The unborn Brahmaa gave to each one of them a part of his own body, like, samaadhi, yoga, supernatural power, austerity, knowledge and dispassion.


इति श्रीमद्भागवते महापुराणे पारमहंश्यां सं हितायां त्तीयस्कन्धे विंशोऽध्याय: समाप्त: ॥२०॥ Thus ends the twentieth discourse in Book Three of the great and glorious Bhaagavata-Puraana.