श्रीमद्भागतमहापुराणम् तृतीय स्कन्ध: एकोनत्रिंश: अध्याय: देवहूति:-उवाच - Devahooti said - लक्षणं महदादीनां प्रकृते: पुरुषस्य च ।
स्वरूपं लक्ष्यतेऽमीषां येन तत्पारमार्थिकम् ॥१॥
लक्षणम् महत्-आदीनाम् characteristics of Mahat (tatvas) and others
प्रकृते: पुरुषस्य च of Prakriti Purusha and स्वरूपम् लक्ष्यते-अमीषाम् the real form is seen of these येन तत्-पारमार्थिकम् by which, that most meaningful You have told me the characteristics of Mahat-tatva, elements etc., of Prakriti and of Purusha, by which the real form of these is seen, which is most meaningful…


यथा सांख्येषु कथितं यन्मूलं तत्प्रचक्षते।
भक्तियोगस्य मे मार्गं ब्रूहि विस्तरश: प्रभो ॥२॥
यथा सांख्येषु कथितम् as, in the Saankhya (philosophy) is said
यत्-मूलम् तत्-प्रचक्षते that which the cause is, that is called भक्ति-योगस्य मे मार्गम् of Bhakti Yoga, to me path ब्रूहि विस्तरश: प्रभो do say in detail, O Lord! O Lord! That which is called the cause, in the Saankhya system of philosophy, that has been said (by You), now do tell me in detail about the Bhakti Yoga path.


विरागो येन पुरुषो भगवन् सर्वतो भवेत् ।
आचक्ष्व जीवलोकस्य विविधा मम संसृती: ॥३॥
विराग: येन पुरुष: dispassion by which man
भगवन् सर्वत: भवेत् O Lord! from everything becomes आचक्ष्व जीव-लोकस्य (also) tell of the Jeeva's world (living beings') विविधा: मम संसृती: various, to me, birth and death O Lord! Tell me about the destiny oriented cycle of different births and death, because of which there is dispassion from everything in man.


कालस्येश्वररूपस्य परेषां च परस्य ते ।
स्वरूपं बत कुर्वन्ति यद्धेतो: कुशलं जना: ॥४॥
कालस्य-ईश्वर-रूपस्य of Time, the all-powerful natured
परेषाम् च परस्य ते of the Brahmaa and other gods, of the master You स्वरूपम् बत कुर्वन्ति the real form, indeed do यत्-हेतो: कुशलम् जना: because of which, good deed, people Do tell me also about the true nature of You, the master of Brahmaa and other gods, and of Time, who is all powerful, and because of the fear of whom, indeed, people do good deeds.


लोकस्य मिथ्याभिमतेरचक्षुषश्चिरं प्रसुप्तस्य तमस्यनाश्रये ।
श्रान्तस्य कर्मस्वनुविद्धया धिया त्वमाविरासी: किल योगभास्कर: ॥५॥
लोकस्य मिथ्या-अभिमते:- of the people, false identification
अचक्षुष:-चिरम् प्रसुप्तस्य blinded for long, sleeping तमसि-अनाश्रये in ignorance bottomless श्रान्तस्य कर्मसु- exhausted in actions अनुविद्धया धिया engaging their minds त्वम्-आविरासी: किल You have appeared, indeed योग-भास्कर: (as) Yoga Sun For the people, because of their false identification with the actions, in which their minds are engaged, and because of which they are blinded and exhausted and so sleep in bottomless ignorance, for a long time, You have appeared as a Sun of Yoga, to awaken them.


मैत्रेय उवाच - Maitreya said - इति मातुर्वच: श्लक्ष्णं प्रतिनन्द्य महामुनि: ।
आवभासे कुरुश्रेष्ठ प्रीतस्तां करुणार्दित: ॥६॥
इति मातु:-वच: श्लक्ष्णम् these, mother's words sweet
प्रतिनन्द्य महामुनि: appreciating the great sage आवभासे कुरुश्रेष्ठ spoke, O Highest of the Kurus! प्रीत:-ताम् करुणा-अर्दित: compassionate towards her, with soft feelings melted O Highest of the Kurus! Appreciating these sweet words of his mother, the great sage spoke to her, full of compassion and with melted soft feelings for her.


श्री भगवान् उवाच - The Lord said - भक्तियोगो बहुविधो मार्गैर्भामिनि भाव्यते ।
स्वभावगुणमार्गेण पुंसां भावो विभिद्यते ॥७॥
भक्ति-योग: बहु-विध: devotion's discipline, of many kinds
मार्गै:-भामिनि भाव्यते by ways, O Noble lady! is known स्वभाव-गुण-मार्गेण by nature and qualities of approach पुंसाम् भाव: विभिद्यते of the people, the characteristics differ O Noble lady! The discipline of devotion are known to be of many kinds. The characteristics of the many paths differ because of the approach of the people with different nature and qualities.


अभिसंधाय यो हिंसां दम्भं मात्सर्यमेव वा ।
संरम्भी भिन्नदृग्भावं मयि कुर्यात्स तामस: ॥८॥
अभिसंधाय य: हिंसाम् views who (with) violence,
दम्भम् मात्सर्यम्-एव वा hypocrisy, jealousy and or संरम्भी भिन्नदृग्भावं is given to anger, different considers मयि कुर्यात्-स: तामस: in Me does, he is Taamasic (devotee) He who is given to anger, considers himself as different from Me, and is devoted to Me with the view of violence, hypocrisy or jealousy, is a Taamasic devotee.


विषयानभिसन्धाय यश ऐश्वर्यमेव वा ।
अर्चादावर्चयेद्यो मां पृथग्भाव: स राजस: ॥९॥
विषयान्-अभिसन्धाय in sense (objects) interested
यश: ऐश्वर्यम्-एव वा fame wealth and or अर्चा-आदौ-अर्चयेत्- in images and others worships य: माम् पृथक्-भाव: who Me, with distinct feeling स: राजस: he is Raajasika (devotee) Or he who worships Me in images and other dieties, with the view of acquiering sense objects, fame and wealth with a feeling of being distinct from me, is a Raajasic devotee.


कर्मनिर्हारमुद्दिश्य परस्मिन् वा तदर्पणम् ।
यजेद्यष्टव्यमिति वा पृथग्भाव: स सात्त्विक: ॥१०॥
कर्म-निर्हारम्-उद्दिश्य actions to eradicate, aiming at
परस्मिन् वा तत्-अर्पणम् in the Supreme or, that (action) to offer यजेत्-यष्टव्यम्-इति वा (who) worships, should worship, thus or पृथक्-भाव: स: सात्त्विक: with a sense of distinction, he is Saatvic (devotee) The one who worships Me with the aim of eradicating his past actions, or to offer his actions, or because he should worship Me, with the sense of distinction, is a Saatvik devotee.


मद्गुणश्रुतिमात्रेण मयि सर्वगुहाशये ।
मनोगतिरविच्छिन्ना यथा गङ्गाम्भसोऽम्बुधौ ॥११॥
मत्-गुण-श्रुति-मात्रेण My qualities hearing only
मयि सर्व-गुह-आशये in Me, (Who) in everyone's heart dwells मन:-गति:-अविच्छिन्ना mind's flow (of thought) continuously (flows) यथा गङ्गा-अम्भस:- like Ganga's waters अम्बुधौ in the ocean Like the waters of Ganga flow continuously in the ocean, whose mind's flow of thought flows continuously in Me, Who dwells in the hearts of all, just by hearing My qualities, …


लक्षणं भक्तियोगस्य निर्गुणस्य ह्युदाहृतम् ।
अहैतुक्यव्यवहिता या भक्ति: पुरुषोत्तमे ॥१२॥
लक्षणम् भक्ति-योगस्य the characteristic of Bhakti yoga
निर्गुणस्य हि-उदाहृतम् the Nirguna, indeed is said to be अहैतुकी-अव्यवहिता motiveless and uninterrupted या भक्ति: पुरुषोत्तमे that Bhakti (devotion), in the Supreme Person The characteristic of Nirguna Bhakti-yoga, the unqualified devotion technique, is said to be motiveless and uninterrupted devotion to the Supreme Person.


सालोक्यसार्ष्टिसामीप्यसारूप्यैकत्वमप्युत ।
दीयमानं न गृह्णन्ति विना मत्सेवनं जना: ॥१३॥
सालोक्य-सार्ष्टि- in My abode, My powers,
सामीप्य-सारूप्य- close to Me, same as Me एकत्वम्-अपि-उत one with Me, also or दीयमानम् न गृह्णन्ति being given, do not accept विना मत्-सेवनम् जना: instead of Me serving people People who are devoted to Me, even though offered by Me, do not accept My abode, My powers, being close to Me, or being the same as Me, instead of serving Me.


स एव भक्तियोगाख्य आत्यन्तिक उदाहृत: ।
येनातिव्रज्य त्रिगुणं मद्भावायोपपद्यते ॥१४॥
स: एव भक्ति-योग-आख्य that alone, Bhakti-yoga named
आत्यन्तिक: उदाहृत: the highest (goal) is called येन-अतिव्रज्य त्रिगुणम् by which transcending the three gunas मत्-भावाय-उपपद्यते to My state reaches The above said named Bhakti-yoga alone is called the highest goal, by which, by transcending the three gunas a devotee reaches My state.


निषेवितेनानिमित्तेन स्वधर्मेण महीयसा ।
क्रियायोगेन शस्तेन नातिहिंस्रेण नित्यश: ॥१५॥
निषेवितेन-अनिमित्तेन by performing, without attachment
स्व-धर्मेण महीयसा ones own religious rites, devoutly क्रिया-योगेन शस्तेन by doing ones daily duties, with regard, न-अति-हिंस्रेण नित्यश: not very violent, every day By devoutly performing ones own religious rites withou worldly desires, and doing ones daily duties with regard and without any violence, every day,…


मद्धिष्ण्यदर्शनस्पर्शपूजास्तुत्यभिवन्दनै: ।
भूतेषु मद्भावनया सत्त्वेनासङ्गमेन च ॥१६॥
मत्-धिष्ण्य-दर्शन-स्पर्श My images beholding, touching,
पूजा-स्तुति-अभिवन्दनै: worshipping, extolling, and bowing to, भूतेषु मत्-भावनया in the beings, My (manifestations) feeling सत्त्वेन-असङ्गमेन च by patience and dispassion By beholding, touching, worshipping, extolling and bowing to My images, by having the feeling of My manifestation in all beings, and by practicing patience and dispassion,…


महतां बहुमानेन दीनानामनुकम्पया ।
मैत्र्या चैवात्मतुल्येषु यमेन नियमेन च ॥१७॥
महताम् बहुमानेन by of the exalted souls respecting
दीनानाम्-अनुकम्पया to the afflicted by compassion मैत्र्या च-एव-आत्म-तुल्येषु friendly and also, ones equals यमेन नियमेन च by the Yamas and Neeyamas (observing) By respecting the exalted souls, by being compassionate to the afflicted, and by being friendly towards ones equals, and by practising the Yamas, the five self -controlling methods, and by observing the Neeyamas, the five rules of right living,…


आध्यात्मिकानुश्रवणान्नामसङ्कीर्तनाच्च मे ।
आर्जवेनार्यसङ्गेन निरहंक्रियया तथा ॥१८॥
आध्यात्मिक-अनुश्रवणात्- spiritual discourses by hearing
नाम-सङ्कीर्तनात्-च मे by name chanting and Mine आर्जवेन-आर्य-सङ्गेन by simplicity, by noble people's company निरहंक्रियया तथा by non-egotism and By hearing the spiritual discourses, by chanting My names, by being one in thought and action, by keeping company with noble people, and by non-egotism,…


मद्धर्मणो गुणैरेतै: परिसंशुद्ध आशय: ।
पुरुषस्याञ्जसाभ्येति श्रुतमात्रगुणं हि माम् ॥१९॥
मत्-धर्मण: गुणै:-एतै: in My activities (engaged), by qualities these
परिसंशुद्ध: आशय: purified minded पुरुषस्य-अञ्जसा-अभ्येति of a person easily receives श्रुत-मात्र-गुणम् हि माम् hearing only the virtues of only Me By being engaged in the activities related to Me, and by these qualities, a person's mind is purified and he easily achieves Me, only by hearing of My virtues.


यथा वातरथो घ्राणमावृङ्क्ते गन्ध आशयात् ।
एवं योगरतं चेत आत्मानमविकारि यत् ॥२०॥
यथा वात-रथ: just as the breeze vehicle
घ्राणम्-आवृङ्क्ते the olfactory sense reaches गन्ध: आशयात् the smell (from its) source एवम् योग-रतम् चेत: like that, in Yoga engaged mind आत्मानम्-अविकारि यत् Me, the steady which Just as the smell from its source, reaches the olfactory sense, through the breeze vehicle, like that a steady mind which is engaged in Yoga, reaches Me.


अहं सर्वेषु भूतेषु भूतात्मावस्थित: सदा ।
तमवज्ञाय मां मर्त्य: कुरुतेऽर्चाविडम्बनम् ॥२१॥
अहम् सर्वेषु भूतेषु I in all beings,
भूत-आत्मा-अवस्थित: सदा in form of soul, am present always तम्-अवज्ञाय माम् मर्त्य: that ignoring Me, man कुरुते-अर्चा-विडम्बनम् does worship (of my images), is a fallacy It is a fallacy that even though I am always present in all beings in the form of soul, ignoring that, they worship My images.


यो मां सर्वेषु भूतेषु सन्तमात्मानमीश्वरम् ।
हित्वार्चां भजते मौढ्याद्भस्मन्येव जुहोति स: ॥२२॥
य: माम् सर्वेषु भूतेषु (he) who Me, in all beings
सन्तम्-आत्मानम्-ईश्वरम् present, the Self, the Supreme Ruler हित्वा-अर्चाम् भजते ignores, idol worships मौढ्यात्-भस्मनि-एव stupidly, in ashes only जुहोति स: does oblation he He who ignores Me, the Self in all the beings, The Supreme Ruler, and stupidly worships the idol, only does oblation in the ashes.


द्विषत: परकाये मां मानिनो भिन्नदर्शिन: ।
भूतेषु बद्धवैरस्य न मन: शान्तिमृच्छति ॥२३॥
द्विषत: परकाये माम् hating, in the other's body, Me
मानिन: the arrogant, different viewing भूतेषु बद्ध-वैरस्य in the beings, caught in malice न मन: शान्तिम्-ऋच्छति does not mentally peace aquifers An arrogant person hating Me, in others body, views Me as distinct from himself, and caught in malice for all beings, does not aquiere mental peace.


अहमुच्चावचैर्द्रव्यै: क्रिययोत्पन्नयानघे ।
नैव तुष्येऽर्चितोऽर्चायां भूतग्रामावमानिन: ॥२४॥
अहम्-उच्च-अवचै:-द्रव्यै: I, by costly or cheap materials
क्रियया-उत्पन्नया-अनघे by formal worship conducted, O Sinless Mother! न-एव तुष्ये-अर्चित:-अर्चायाम् not even am satisfied, worshipped in an idol भूत-ग्राम-अवमानिन: living beings, who disregards O Sinless Mother! I am not satisfied by a person who conducts a formal worship of My idol with costly or cheap material, and who disregards living beings.


अर्चादावर्चयेत्तावदीश्वरं मां स्वकर्मकृत् ।
यावन्न वेद स्वहृदि सर्वभूतेष्ववस्थितम् ॥२५॥
अर्चा-आदौ-अर्चयेत्-तावत्- idol in the beginning, may worship, until
ईश्वरम् माम् स्व-कर्मकृत् The Supreme Ruler Me, ones duties performer यावत्-न वेद स्व-हृदि till does not know in his heart सर्व-भूतेषु-अवस्थितम् in all beings present A person performing his own duties, may, in the beginning worship the idol of Me, The Supreme Ruler, until he does not know Me in his own heart as the One present in all beings.


आत्मनश्च परस्यापि य: करोत्यन्तरोदरम् ।
तस्य भिन्नदृशो मृत्युर्विदधे भयमुल्बणम् ॥२६॥
आत्मन:-च परस्य-अपि in himself and the other also
य: करोति-अन्तर-उदरम् who does distinction least तस्य भिन्न-दृश: मृत्यु:- his, of discriminative sight death (like) विदधे भयम्-उल्बणम् cause fear great For he who makes distinction in himself and the other person, for such a discriminatve sighted one, I cause great fear, like that of death.


अथ मां सर्वभूतेषु भूतात्मानं कृतालयम् ।
अर्हयेद्दानमानाभ्यां मैत्र्याभिन्नेन चक्षुषा ॥२७॥
अथ माम् सर्व-भूतेषु so, Me in all beings
भूत-आत्मानम् (their) becoming souls कृत-आलयम् made home अर्हयेत्-दान-मानाभ्याम् should worship (Me), by charity and honour मैत्र्या-अभिन्नेन चक्षुषा by friendship, indiscriminate viewing So, with an undiscriminative view, knowing Me to be residing in all beings in the form of their souls, should worship Me by charity, honour and friendly behaviour.


जीवा: श्रेष्ठा ह्यजीवानां तत: प्राणभृत: शुभे ।
तत: सचित्ता: प्रवरास्ततश्चेन्द्रियवृत्तय: ॥२८॥
जीवा: श्रेष्ठा: living beings (are) superior
हि-अजीवानाम् indeed to inanimate तत: प्राण-भृत: शुभे from them breathing creation, O Blessed Mother! तत: सचित्ता: प्रवरा:- then with consciousness are higher तत:-च-इन्द्रिय-वृत्तय: from (them) and sense perceivers O Blessed Mother! Living beings (trees etc) are superior to the inanimate creation, from them are superior the breathing (animal) creation, and higher than them are the ones who have conscience, and the highest are the ones who have sense perception.


तत्रापि स्पर्शवेदिभ्य: प्रवरा रसवेदिन: ।
तेभ्यो गन्धविद: श्रेष्ठास्तत: शब्दविदो वरा: ॥२९॥
तत्र-अपि स्पर्श-वेदिभ्य: there also from the touch knowing (species)
प्रवरा: रस-वेदिन: are better the taste knowing तेभ्य: गन्ध-विद: श्रेष्ठा:- from them smell knowing are higher, तत: शब्द-विद: वरा: from them, sound knowing are higher Among the sense percieving species, the taste knowing (fish) are higher than the touch knowing species, from them, the smell knowing (bees) are higher, and from them the sound knowing (snakes) are higher.


रूपभेदविदस्तत्र ततश्चोभयतोदत: ।
तेषां बहुपदा: श्रेष्ठाश्चतुष्पादस्ततो द्विपात् ॥३०॥
रूप-भेद-विद:-तत्र form difference knowing, there
तत:-च-उभयत:-दत: then also, both (rows) teethed तेषाम् बहुपदा: श्रेष्ठा:- among them many feeted are better चतुष्पाद:-तत: द्विपात् then four legged, and then two legged There again, those (crows) knowing the difference in form (colour), and then those having both upper and lower rows of teeth are better. Among them those having many feet are higher and from them those having four legs (cows) are higher and those having two legs (human beings) are higher still.


ततो वर्णाश्च चत्वारस्तेषां ब्राह्मण उत्तम: ।
ब्राह्मणेष्वपि वेदज्ञो ह्यर्थज्ञोऽभ्यधिकस्तत: ॥३१॥
तत: वर्णा:-च चत्वार:- then, the castes and four,
तेषाम् ब्राह्मण: उत्तम: among them, Braahmana are high ब्राह्मणेषु-अपि वेदज्ञ: among the Braahmanas also, Vedas knower हि-अर्थज्ञ:-अभ्यधिक: तत: indeed, the meaning knower are more higher from them Among the human beings are the four castes, in which the Braahmanas rank the highest. Among the Braahmanas also the knowers of Vedas are higher, and those who know the meaning of the Vedas are higher still.


अर्थज्ञात्संशयच्छेत्ता तत: श्रेयान् स्वकर्मकृत् ।
मुक्तसङ्गस्ततो भूयानदोग्धा धर्ममात्मन: ॥३२॥
अर्थज्ञात्-संशय-छेत्ता from knower of the meaning, doubts who clears
तत: श्रेयान् स्व-कर्म-कृत् then higher (is) own duties performer मुक्त-सङ्ग:-तत: भूयान्- unattached, from him is better (the one who) अदोग्धा धर्मम्-आत्मन: disinterested in the results, duties own (does) From the knower of the meanings of the Vedas, the one who can clear the doubts of the Vedas is superior. Superior still is the one who performs his own duties, and higher than him is the one who is dispassionate, and still higher is the one who discharges his own duties without attachment to the results.


तस्मान्मय्यार्पिताशेषक्रियार्थात्मा निरन्तर: ।
मय्यर्पितात्मन: पुंसो मयि संन्यस्तकर्मण: ।
न पश्यामि परं भूतमकर्तु: समदर्शनात् ॥३३॥
तस्मात्-मयि-अर्पित- therefore, to Me surrendering
अशेष-क्रिया-अर्थ- all actions results आत्मा निरन्तर: and self always मयि-अर्पित-आत्मन: पुंस: to Me dedicated himself, a person मयि संन्यस्त-कर्मण: in Me giving up all actions न पश्यामि परम् भूतम्- do not see better person अकर्तु: समदर्शनात् non-doer and equal viewer Therefore, one should always dedicate all actions, their results, self and himself, to Me. I do not see a better person than him who has given up all actions, has a sense of non-doership, and regards everyone with the same eye.


मनसैतानि भूतानि प्रणमेद्बहु मानयन् ।
ईश्वरो जीवकलया प्रविष्टो भगवानिति ॥३४॥
मनसा-एतानि भूतानि mentally, these beings
प्रणमेत्-बहु मानयन् should bow to, with high respect ईश्वर: जीव-कलया The Controller, as a being's (Jeeva's ) part प्रविष्ट: भगवान्-इति (has) entered The Lord thus One should mentally bow to these with high respect, with the thought that The Controller Lord has entered them as a part of their souls.


भक्तियोगश्च योगश्च मया मानव्युदीरित: ।
ययोरेकतरेणैव पुरुष: पुरुषं व्रजेत् ॥३५॥
भक्ति-योग:-च Bhakti Yoga and
योग:-च मया Yoga also by me मानवि-उदीरित: O Manu's daughter! explained ययो:-एकतरेण-एव from them by one also पुरुष: पुरुषम् व्रजेत् a person The Supreme Person, goes to O Manu's daughter! I have explained the devotion path and the system of Yoga. Following any one of the two, a person reaches The Supreme Person.


एतद्भगवतो रूपं ब्रह्मण: परमात्मन: ।
परं प्रधानपुरुषं दैवं कर्मविचेष्टितम् ॥३६॥
एतत्-भगवत: रूपम् this is Lord's aspect
परमात्मन: परम् of The Absolute, of The Supreme Spirit प्रधान-पुरुषम् दैवम् of Prakriti , Purusha, (or) The Providence, कर्म-विचेष्टितम् activities activating This is the aspect of The Lord, who is The Absolute, The Supreme Spirit, Prakriti and Purusha and also beyond them, as Providence which activates the activities according to the beings karmas.


रूपभेदास्पदं दिव्यं काल इत्यभिधीयते ।
भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥३७॥
रूप-भेद-आस्पदम् of forms different manifesting
दिव्यम् काल the powerful Time इति-अभिधीयते thus is called भूतानाम् महत्-आदीनाम् of the beings, (with) the Mahat (elements) etc., यत: भिन्न-दृशाम् भयम् because of which, differentiating view, fear Time is another powerful aspect which causes different forms and is all powerful. The beings, being attached to the Mahat elements and other products of matter, identify themselves to them and develope a sense of being different from the Supreme Spirit, which is the cause of their fear.


योन्त: प्रविश्य भूतानि भूतैरत्त्यखिलाश्रय: ।
स विष्णवाख्योऽधियज्ञोऽसौ काल: कlलयतां प्रभु: ॥३८॥
य:-अन्त: प्रविश्य He (Who) inside entering
भूतानि भूतै:- the beings, by the beings अत्ति-अखिल-आश्रय: destroys, of all The Support स: विष्णु-आख्य:- He (is) Vishnu called, अधियज्ञ:-असौ काल: the presiding deity of the sacrifices, this Time (is) कलयताम् प्रभु: of the rulers (Brahmaa etc.,) The Ruler He Who is The Support of all, enters into all the beings and destroys them through other beings, is called Vishnu. He is the presiding diety of all the sacrifices and is The Ruler of the rulers, Brahmaa and others.


न चास्य कश्चिद्दयितो न द्वेष्यो न च बान्धव: ।
आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥३९॥
न च-अस्य कश्चित्-दयित: not and (is) His, any dear
न द्वेष्य: न च बान्धव: nor hateful, not and friend आविशति-प्रमत्त:-असौ enters, alert He प्रमत्तम् the unalert person destroys This Time named Vishnu, has no one as dear or hateful, nor does He have any friend or kinsman, but He is ever alert and destroys the person who is unalert and forgetting The Lord wallows in sense gratification.


यद्भयाद्वाति वातोऽयं सूर्यस्तपति यद्भयात् ।
यद्भयाद्वर्षते देवो भगणो भाति यद्भयात् ॥४०॥
यत्-भयात्-वाति वात:-अयम् for Whose fear blows the wind
सूर्य:-तपति यत्-भयात् the Sun shines, for Whose fear यत्-भयात्-वर्षते देव: for Whose fear rains (pours) Indra भगण: भाति यत्-भयात् the stars shine, for Whose fear For Whose fear the wind blows, the Sun shines, Indra pours the rains, and for Whose fear the stars shine.


यद्वनस्पतयो भीता लताश्चौषधिभि: सह ।
स्वे स्वे कालेऽभिगृह्णन्ति पुष्पाणि च फलानि च ॥४१॥
यत्-वनस्पतय: भीता: for Whose the vegetation is afraid
लता:-च-औषधिभि: सह creepers and herbs with स्वे स्वे काले-अभिगृह्णन्ति in their own time bear पुष्पाणि च फलानि च flowers and fruits and Of Whose fear, the vegetation is afraid of, also the creepers and the herbs, and in their own designated time, the plants bear flowers and fruits.


स्रवन्ति सरितो भीता नोत्सर्पत्युदधिर्यत: ।
अग्निरिन्धे सगिरिभिर्भूर्न मज्जति यद्भयात् ॥४२॥
स्रवन्ति सरित: भीता: flow the rivers afraid
न-उत्सर्पति-उदधि:-यत: does not overflow the ocean because अग्नि:-इन्धे सगिरिभि:- the fire burns, with the mountains भू:-न मज्जति यत्-भयात् the earth does not sink, for Whose fear The rivers flow and the ocean does not over flow being afraid of Whom. The fire burns and the earth along with the mountains does not sink, for Whose fear.


नभो ददाति श्वसतां पदं यन्नियमादद: ।
लोकं स्वदेहं तनुते महान् सप्तभिरावृतम् ॥४३॥
नभ: ददाति श्वसताम् the sky gives to the beings
पदम् यत्-नियमात्- space by Whose rule अद: लोकम् स्व-देहम् that, the universe and own body तनुते महान् सप्तभि:-आवृतम् expands the Mahat-tatva, by seven (sheaths) covered By Whose rule the sky gives space to the beings, and that Mahat-tatva expands its own form into this vast universe, covered by the seven sheaths.


गुणाभिमानिनो देवा: सर्गादिष्वस्य यद्भयात् ।
वर्तन्तेऽनुयुगं येषां वश एतच्चराचरम् ॥४४॥
गुण-अभिमानिन: देवा: on Gunas presiding deities (Brahma, Vishnu, Shiva)
सर्गादिषु-अस्य यत्-भयात् on the creation this, of Whose fear वर्तन्ते-अनुयुगम् are engaged, from time to time येषाम् वशे एतत्-चराचरम् in whose control is this animate and inanimate world Of Whose fear the presiding dieties of the three Gunas, Brahmaa, Vishnu and Shiva, are the controllers of the animate and inanimate world, from time to time carry on their duties of creation, preservation and distruction.


सोऽनन्तोऽन्तकर: कालोऽनादिरादिकृदव्यय: ।
जनं जनेन जनयन्मारयन्मृत्युनान्तकम् ॥४५॥
स:-अनन्त:- He (Time) is endless
अन्तकर: काल:- end causing Time अनादि:-आदिकृत्-अव्यय: (is) beginingless, is the first maker, imperishable जनम् जनेन जनयन्- a being from a being generating मारयन्-मृत्युना- killing by Death अन्तकम् the god of death (Yama) He, the endless Time is end causing, is beginningless and is the first maker, and from one being generates another being, is imperishable but kills even the god of Death by Death.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेयोपाख्याने एकोनत्रिंश: अध्याय: समाप्त: ॥२९॥ Thus ends the twenty-ninth discourse, forming part of the 'Story of Lord Kapila', in Book Three of the great and glorious Bhaagavata-Puraana.