श्रीमद्भागवतमहापुराणम् प्रथम: स्कन्ध: अथ तृतीय: अध्याय: सूत उवाच - Soota said - जगृहे पौरुषं रूपं भगवान्महदादिभि: ।
सम्भूतं षोडशकलमादौ लोकसिसृक्षया ॥१॥
जगृहे पौरुषम् रूपम् assumed a man's form
भगवान्-महत्-आदिभि: Bhagavaan (God), by Mahat (cosmic intellect) and others सम्भूतम् षोडश-कलम्- consisting of sixteen component principles आदौ लोक-सिसृक्षया in the beginning, for the world's creation willing In the beginning, with the desire of creating the worlds, Bhagavaan (God) assumed the form of man (Purush) by Mahat (the cosmic intellect), consisting of sixteen (the ten sense organs, the five elements and mind) component principles.


यस्याम्भसि शयानस्य योगनिद्रां वितन्वत: ।
नाभिह्रदाम्बुजादासीद् ब्रह्मा विश्वसृजां पति: ॥२॥
यस्य-अम्भसि शयानस्य of Whose, in the (causal water's) ocean, sleeping
योगनिद्राम् वितन्वत: yoga nidraa displaying नाभि-ह्रद-अम्बुजात्- (from) the navel lake lotus आसीत् ब्रह्मा appeared Brahmaa विश्वसृजाम् पति: of the world progenitors', the lord As He, The Purush, was sleeping, in the causal waters' ocean, and displaying yoga nidraa, from his navel lake a lotus appeared from wherein appeared Brahmaa, the lord of the progenitors of the world.


यस्यावयवसंस्थानै: कल्पितो लोकविस्तर: ।
तद्वै भगवतो रूपं विशुद्धं सत्त्वमूर्जितम् ॥३॥
यस्य-अवयव-संस्थानै: (on) Whose limbs based
कल्पित: लोक-विस्तर: (and) created are the worlds various तत्-वै भगवत: रूपम् that indeed, is Bhagavaana's form विशुद्धम् सत्त्वम्-ऊर्जितम् most clear, Saatvic and potential Based on Whose limbs are created all the various worlds. And that indeed is the most clear Saatvic and potential form of Bhagavaana.


पश्यन्त्यदो रूपमदभ्रचक्षुषा सहस्रपादोरुभुजाननाद्भुतम् ।
सह्स्रमूर्धश्रवणाक्षिनासिकं सहस्रमौल्यम्बरकुण्डलोल्लसत् ॥४॥
पश्यन्ति-अद: रूपम्- behold that form
अदभ्र-चक्षुषा by divine eyes (the yogis) सहस्र-पाद-उरु- thousands of feet, thighs भुज-आनन-अद्भुतम् hands and faces wonderful सह्स्र-मूर्ध-श्रवण- thousands of heads, ears अक्षि-नासिकम् eyes and noses सहस्र-मौलि-अम्बर- thousands of diadems, garments कुण्डल-उल्लसत् earrings resplendent The Yogis, by their divine eyes behold that wonderful form, with thousands of feet, thighs, hands and faces, thousands of heads, ears, eyes and noses, resplendent with thousands of diadems, garments and earrings.


एतन्नानावताराणां निधानं बीजमव्ययम् ।
यस्यांशांशेन सृज्यन्ते देवतिर्यङ्नरादय: ॥५॥
एतत्-नाना- this of various
अवताराणाम् निधानम् avataaras (is the) abode बीजम्-अव्ययम् of that seed imperishable यस्य-अंश-अंशेन by whose part's part सृज्यन्ते देव-तिर्यङ्- are created gods, birds and animals नर-आदय: human beings etc. This wonderful form of the Lord is the abode of the various avataaras, and the imperishable seed by whose part's part are created gods, birds, animals, human beings etc.


स: एव प्रथमं देव: कौमारं सर्गमास्थित: ।
चचार दुश्चरं ब्रह्मा ब्रह्मचर्यमखण्डितम् ॥६॥
स: एव प्रथमम् देव: He alone, in the first, (avataara) Vishnu
कौमारम् सर्गम्-आस्थित: Kaumaaras form taking चचार दुश्चरम् ब्रह्मा observed the difficult, the Brahmanas' ब्रह्मचर्यम्-अखण्डितम् celibacy perpetual He alone, Vishnu, in the first avataara, took on the form of the four Kumaaras, Sanakaadi, as four Brahmanas, who observed the difficult vow of perpetual celibacy.


द्वितीयं तु भवायास्य रसातलगतां महीम् ।
उद्धरिष्यन्नुपादत्त यज्ञेश: सौकरं वपु: ॥७॥
द्वितीयम् तु in the second (avataara) indeed
भवाय-अस्य for its benefit रसातल-गताम् महीम् in the ocean depth sunk, earth उद्धरिष्यन्-उपादत्त lifting, took on यज्ञेश: सौकरम् वपु: the Lord of sacrifices, a boar's body The Lord of all the sacrifices, Vishnu, in the second avataara, took on the body of the divine boar to lift up the earth which had sunk into the depths of the ocean.


तृतीयमृषिसर्गं च देवर्षित्वमुपेत्य स: ।
तन्त्रं सात्वतमाचष्ट नैष्कर्म्यं कर्मणां यत: ॥८॥
तृतीयम्-ऋषि-सर्गम् च in the third, Rishi avataara and
देवर्षित्वम्-उपेत्य स: of the celestial sage (Naarada), taking on He (Vishnu) तन्त्रम् सात्वतम्-आचष्ट Naarada samhitaa, (and) Vaishnava Shaastra preached नैष्कर्म्यम् कर्मणाम् यत: of non binding performing of Karmas is inculcated where in He, Vishnu, in the third avataara, the Rishi avataara, took on to be the celestial sage, Naarada, and expounded the Naarada samhitaa and the Vaishnava Shaastra, where in the method of performing the Karmas in a non-binding way is inculcated.


तुर्ये धर्मकलासर्गे नरनारायनावृषी ।
भूत्वाऽऽत्मोपशमोपेतमकरोद् दुश्चरं तप: ॥९॥
तुर्ये धर्म-कला-सर्गे in the fourth, of Dharma's (wife Murti), a part incarnation,
नर-नारायणौ- (in dual form) of Nara and Naaraayana ऋषी भूत्वा- sages becoming आत्म-उपशम-उपेतम्- self control consisting of अकरोत् दुश्चरम् तप: undertook severe penance In the fourth avataara, born of Dharma's wife Murti, in form of the two sages, Nar and Naaraayana, He appeared, undertaking the severe penance consisting of self control.


पञ्चम: कपिलो नाम सिद्धेश: कालविप्लुतम् ।
प्रोवाचासुरये सांख्यं तत्त्वग्रामविनिर्णयम् ॥१०॥
पञ्चम: कपिल: नाम the fifth, Kapila by name
सिद्ध-ईश: काल-विप्लुतम् Lord of the Siddhas, by time drowned प्रोवाच-आसुरये सांख्यम् taught to (sage) Aasuri, the (principle of) Saankhya तत्त्व-ग्राम-विनिर्णयम् the fundamental principle's group's description In the fifth incarnation as the Lord of the Siddhas, by the name of Kapila, Who taught the principle of Saankhya to the sage Aasuri, which includes and describes the twenty five fundamental principles, and was drowned by the ravages of Time.


षष्ठे अत्रेरपत्यत्वं वृत: प्राप्तोऽनसूयया ।
आन्वीक्षिकीमलर्काय प्रह्लादादिभ्य ऊचिवान् ॥११॥
षष्ठे अत्रे:-अपत्यत्वम् in the sixth, as Atri's son
वृत: प्राप्त:-अनसूयया by entreaty, born by Anasooyaa आन्वीक्षिकीम्-अलर्काय the science, to Alarka प्रह्लाद-आदिभ्य: ऊचिवान् Prahlaada and others, taught In the sixth incarnation, He, Vishnu as Atri's son, Dattatreya, was born to Anasooyaa as a boon, and taught the sciences to Alarka, Prahlaada and others.


तत: सप्तम आकूत्यां रुचेर्यज्ञोऽभ्यजायत ।
स यामाद्यै: सुरगणैरपात्स्वायम्भुवान्तरम् ॥१२॥
तत: सप्तम आकूत्याम् then in the seventh, in Aakootee
रुचे:-यज्ञ:-अभ्यजायत of Ruchi, as Yagya was born स: यामाद्यै: सुरगणै:- He with Yama and other gods अपात्-स्वायम्भुव-अन्तरम् saved the Svaayambhuva Manvantara In His seventh incarnation, Vishnu was born of Ruchi's wife Aakootee, as Yagya, with Yama and other gods He saved the Svaayambhuva Manvantara.


अष्टमे मेरुदेव्यां तु नाभेर्जात उरुक्रम: ।
दर्शयन् वर्त्म धीराणां सर्वाश्रमनमस्कृतम् ॥१३॥
अष्टमे मेरु-देव्याम् तु (In the) eighth, in Meru Devi indeed
नाभे:-जात: उरुक्रम: to Naabhi, born (with) big feet, (Rishabhdeva) दर्शयन् वर्त्म धीराणाम् showing the way of the ascetics सर्वाश्रम-नमस्कृतम् by all aashramas revered Vishnu, in the eighth incarnation, was born as Naabhi's son in Meru Devi. He had big feet, and as Rishabhdeva, He showed the method of life led by the ascetics, which is revered by all the aashramas.


ऋषिभिर्याचितो भेजे नवमं पार्थिवं वपु: ।
दुग्धेमामोषधीर्विप्रास्तेनायं स उशत्तम: ॥१४॥
ऋषिभि: याचित: भेजे by the sages entreated
नवमम् पार्थिवम् वपु: in the ninth, Prithu's body दुग्ध-इमाम्-ओषधी:-विप्रा:- mulched this (earth), the products, O Sages! तेन-अयम् स: उशत्तम: so, this is His highest (incarnation) Entreated by the sages, Vishnu, in the ninth incarnation, took on the body of king Prithu. O Sages! There he made the earth yield, the products, like a cow mulched. So this manifestation of the Lord was considered as the most profitable for the world.


रूपं स जगृहे मात्स्यं चाक्षुषोदधिसंप्लवे ।
नाव्यारोप्य महीमय्यामपाद्वैवस्वतं मनुम् ॥१५॥
रूपम् स जगृहे मात्स्यम् form He took of a fish
चाक्षुष-उदधि-संप्लवे at the end of Chaakshusha (Manvantara) in the ocean deluged नावि-आरोप्य महीमय्याम्- in the boat, of the earth (made) अपात्-वैवस्वतम् मनुम् saved Vaivasvata Manu At the end of the Chaakshusha Manvantara, when the three worlds were deluged in the ocean, He took the form of a fish, and making the earth a boat, rescued Vaivasvata Manu.


सुरासुराणामुदधिं मथ्नतां मन्दराचलम् ।
दध्रे कमठरूपेण पृष्ठ एकादशे विभु: ॥१६॥
सुर-असुराणाम्- gods and demons
उदधिम् मथ्नताम् (when) the ocean churned मन्दराचलम् दध्रे Mount Mandaraachala, supported कमठ-रूपेण पृष्ठे in the tortoise form, on the back एकादशे विभु: in the eleventh, The Almighty In His eleventh incarnation, when the gods and the demons were churning the ocean, The Lord Almighty, in the form of a tortoise, supported the Mount Mandaraachala, on His back .


धान्वन्तरं द्वादशमं त्रयोदशममेव च ।
अपाययत्सुरानन्यान्मोहिन्या मोहयन् स्त्रिया ॥१७॥
धान्वन्तरम् द्वादशमम् as Dhanvantaree, the twelfth
त्रयोदशमम्-एव च and also in the thirteenth अपाययत्-सुरान्-अन्यान्- made to drink, the gods and others मोहिन्या मोहयन् स्त्रिया as an enchanting (woman), infatuating them, as a woman The Lord's twelfth incarnation was as Dhanwantaree, coming out of the ocean with a jar full of nectar. In the thirteenth, He made the gods drink the nectar, and in the form of an enchanting woman kept the demons infatuated and mystified by her charm..


चतुर्दशं नारसिंहं बिभ्रद्दैत्येन्द्रमूर्जितम् ।
ददार करजैर्वक्षस्येरकां कटकृद्यथा ॥१८॥
चतुर्दशम् नारसिंहम् बिभ्रत्- the fourteenth of Narasimha, radiant
दैत्येन्द्रम्-ऊर्जितम् the demon king, most powerful ददार करजै:- tore apart with His nails वक्षसि-एरकाम् the bosom, a straw कटकृत्-यथा a mat-maker as would In the fourteenth incarnation, He took on the form of radiant Narasimha, the man-lion, and with His nails tore apart the bosom of the most powerful demon king, as a mat maker would tear a straw.


पञ्चदशं वामनकं कृत्वागादध्वरं बले: ।
पदत्रयं याचमान: प्रत्यादित्सुस्त्रिविष्टपम् ॥१९॥
पञ्चदशम् वामनकम् the fifteenth as a dwarf
कृत्वा-अगात्-अध्वरम् doing, went to the sacrifice बले: पदत्रयम् याचमान: of Bali, paces three asking for प्रत्यादित्सु:-त्रिविष्टपम् wanting to give back, the heaven (to the gods) The fifteenth incarnation is of a dwarf, when, going to the sacrifice of Bali, He asked for three paces of earth with the intention of getting back the heavens for the gods.


अवतारे षोडशमे पश्यन् ब्रह्मद्रुहो नृपान् ।
त्रि:सप्तकृत्व: कुपितो नि:क्षत्रामकरोन्महीम् ॥२०॥
अवतारे षोडशमे पश्यन् in the incarnation, sixteenth, observing
ब्रह्म-द्रुह: नृपान् towards Brahmanas inimical were kings त्रि:सप्त-कृत्व: three seven (21) times कुपित: नि:क्षत्राम्- enraged, devoid of Kshatriyas अकरोत्-महीम् made the earth In His sixteenth incarnation, He found that the kings had become inimical to the Brahmanas. Enraged, He rendered the earth devoid of the Kshatriyas for twenty-one times.


तत: सप्तदशे जात: सत्यवत्यां पराशरात् ।
चक्रे वेदतरो: शाखा दृष्ट्वा पुंसोऽल्पमेधस: ॥२१॥
तत: सप्तदशे जात: then, in the seventeenth born
सत्यवत्याम् पराशरात् in Satyavati from Paraashara चक्रे वेद-तरो: शाखा: made of the Veda tree branches दृष्ट्वा पुंस:-अल्प-मेधस: noticing people to be of poor intelligence Then in His seventeenth incarnation, He was born in Satyavati from Paraashara, as Ved Vyaas, and divided the tree of the Vedas into branches, as he found the people to be of poor intelligence.


नरदेवत्वमापन्न: सुरकार्यचिकीर्षया ।
समुद्रनिग्रहादीनि चक्रे वीर्याण्यत: परम् ॥२२॥
नर-देवत्वम्-आपन्न: of men's god (Kshatriya), assuming (form)
सुर-कार्य-चिकीर्षया gods' purpose, wanting to fulfil समुद्र-निग्रह-आदीनि ocean binding and other चक्रे वीर्याणि- accomplished, valorous deeds अत: परम् more than this In the eighteenth, assuming the form of a Kshatriyas, the ruler of men, as Raama, wanting to fulfil the purpose of the gods, He accomplished heroic deeds, like bridging the ocean and so on.


एकोनविंशे विंशतिमे वृष्णिषु प्राप्य जन्मनी।
रामकृष्णाविति भुवो भगवानहरद्भरम् ॥२३॥
एकोनविंशे विंशतिमे in the nineteenth (and) twentieth (incarnation)
वृष्णिषु प्राप्य जन्मनी in (the clan of the) Vrishnees, taking birth राम-कृष्णौ-इति as Balaraama and Krishna, like that, भुव: भगवान्- of the earth, The Lord अहरत्-भरम् relieved the burden In the nineteenth and the twentieth incarnations, The Lord took birth in the clan of the Vrishnees as Balaraama and Krishna, and relieved the burden of the earth.


तत: कलौ सम्प्रवृत्ते सम्मोहाय सुरद्विषाम् ।
बुद्धो नाम्नाजनसुत: कीकटेषु भविष्यति ॥२४॥
तत: कलौ सम्प्रवृत्ते after that (when) Kaliyuga comes
सम्मोहाय सुर-द्विषाम् to delude god's enemies बुद्ध: नाम्ना-अजन-सुत: Buddha by name, Ajana's son कीकटेषु भविष्यति in Magadha (North Bihar), will be born After that when Kaliyuga sets in, to delude the enemies of the gods, The Lord will take birth as the son of Ajana by the name of Buddha, in the land of Magadha (North Bihar).


अथासौ युगसंध्यायां दस्युप्रायेषु राजसु ।
जनिता विष्णुयशसो नाम्ना कल्किर्जगत्पति: ॥२५॥
अथ-असौ युग-संध्यायाम् then This, (The Lord), at Kaliyuga's end
दस्यु-प्रायेषु राजसु robbers mostly kings (becoming) जनिता विष्णुयशस: (will be) born from Vishnuyashas नाम्ना कल्कि:-जगत्पति: named Kalki, of the world The Lord Then at the end of this Kaliyuga, when most of the kings will become robbers, The Lord of the universe, will be born of Vishnuyashas, by the name of Kalki.


अवतारा ह्यसंख्येया हरे: सत्त्वनिधेर्द्विजा: ।
यथाविदासिन: कुल्या: सरस: स्यु: सहस्रश: ॥२६॥
अवतारा: हि-असंख्येया: descents, of course are countless
हरे: सत्त्व-निधे:- of Hari, (Who is) of Sattva the store house, द्विजा: O Brahmanas! यथा-अविदासिन: just as (from) a full of water कुल्या: सरस: streams (from) lake स्यु: सहस्रश: may be thousands Just as from a lake full of water, thousands of streams may flow, so, from the storehouse of Sattva, Shree Hari, countless avataaras have come to be, O Brahmanas!


ऋषयो मनवो देवा मनुपुत्रा महौजस: ।
कला: सर्वे हरेरेव सप्रजापतयस्तथा ॥२७॥
ऋषय: मनव: देवा: sages, Manus, gods,
मनु-पुत्रा: महौजस: Manu's sons, all powerful कला: सर्वे हरे:-एव are parts all of Hari only स-प्रजापतय:-तथा including Prajaapatees, and The sages, Manus, gods, Manu's sons, including the Prajaapatees, all those who are powerful, are part incarnation of Shree Hari only.


एते चांशकला: पुंस: कृष्णस्तु भगवान् स्वयं ।
इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥२८॥
एते च-अंश-कला: and all these are part incarnations
पुंस: कृष्ण:-तु of The Supreme Purusha Krishna, but भगवान् स्वयम् Bhagavaan himself इन्द्र-अरि व्याकुलम् लोकम् (by) Indra's enemies, oppressed world मृडयन्ति युगे युगे protects from age to age And all of them are part incarnations of the Supreme Purusha, Krishna. But, He, The Lord Himself, from age to age, protects the world when it is oppressed by the enemies of Indra.


जन्म गुह्यं भगवतो य एतत्प्रयतो नर: ।
सायं प्रातर्गृणन् भक्त्या दु:खग्रामाद्विमुच्यते ॥२९॥
जन्म गुह्यम् भगवत: य: the ascent, a secret, of the Lord, he who
एतत्-प्रयत: नर: this regularly, a man सायम् प्रात:-गृणन् भक्त्या in the evening and morning, recites with devotion दु:ख-ग्रामात्-विमुच्यते from sufferings dwellings is saved This ascent as Krishna of the Lord, a secret, a man who recites this with devotion, regularly, in the evening and morning, is relieved of all hosts of sufferings.


एतद्रूपं भगवतो ह्यरूपस्य चिदात्मन: ।
मायागुणैर्विरचितं महदादिभिरात्मनि ॥३०॥
एतत्-रूपम् भगवत: this form of The Lord
हि-अरूपस्य चित्-आत्मन: certainly of the formless, of The consciousness Self माया-गुणै: विरचितम् by Maayaa's (three) gunas produced महत्-आदिभि:-आत्मनि by Mahat (cosmic intelligence) etc., in Himself This, the material manifestation (of the world) of the Lord, is certainly created from His formless and conscious self, which (the world etc.,) by His own Maya's three gunas and Mahat (the cosmic intelligence) etc., is produced in Himself.


यथा नभसि मेघौघो रेणुर्वा पार्थिवोऽनिले ।
एवं द्रष्टरि दृश्यत्वमारोपितमबुद्धिभि: ॥३१॥
यथा नभसि मेघ-औघ: as in the sky clouds collection
रेणु:-वा पार्थिव:-अनिले dust or earth's in the air एवम् द्रष्टरि दृश्यत्वम्- like that, on the seer, gross universe आरोपितम्-अबुद्धिभि: is superimposed by dim witted (men) Just as the dim witted men assume that the collection of the clouds is in the sky, and that the dust of the earth is in the air, so also they assume that the gross universe itself is the Lord, whereas, the Lord is the seer of the universe.


अत: परं यदव्यक्तमव्यूढगुणव्यूहितम् ।
अदृष्टाश्रुतवस्तुत्वात्स जीवो यत्पुनर्भव: ॥३२॥
अत: परम् यत्-अव्यक्तम्- from this (material) beyond, that subtle
अव्यूढ-गुण-व्यूहितम् of undeveloped gunas comprising, अदृष्ट-अश्रुत-वस्तुत्वात्- invisible, inaudible body स: जीव: यत्-पुन:-भव: that is Jeeva (soul) which again (and again) becomes, (takes birth) Beyond this material form, that subtle body which comprises of undeveloped gunas, and is shapeless, invisible and inaudible, that is the Jeeva, the soul, which takes birth again and again.


यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा ।
अविद्ययाऽऽत्मनि कृते इति तद् ब्रह्मदर्शनम् ॥३३॥
यत्र-इमे सत्-असत्-रूपे where, in this, true and false forms
प्रतिषिद्धे स्व-संविदा ceases by self knowledge अविद्यया-आत्मनि कृते by ignorance, on self imposed इति तत् ब्रह्म-दर्शनम् it is that, Brahma knowledge At the point of time when the imposition of true and false forms on the self, ceases, by self knowledge, it is then that the knowledge of Brahman dawns.


यद्येषोपरता देवी माया वैशारदी मति: ।
सम्पन्न एवेति विदुर्महिम्नि स्वे महीयते ॥३४॥
यदि-एषा-उपरता if (when) this withdraws
देवी माया Devi Maaya वैशारदी मति: as a competent knowledge, सम्पन्न: एव-इति is established, the Jeeva, this विदु:-महिम्नि know the wise, in own glory स्वे महीयते in Brahman becomes one If and when the Maya Devi as the competent knowledge, withdraws, the Jeeva becomes one with the Brahman and is established in its own glory. This the wise men know.


एवं जन्मानि कर्माणि ह्यकर्तुरजनस्य च ।
वर्णयन्ति स्म कवयो वेदगुह्यानि हृत्पते: ॥३५॥
एवम् जन्मानि कर्माणि हि- in this way, the descents and doings, but
अकर्तु:-अजनस्य च of the non doer's and of the unborn's वर्णयन्ति स्म कवय: described, the wise men वेद-गुह्यानि in the Vedas as secret guarded हृत्पते: of the Ruler of the Hearts In this manner, the wise describe the deeds and descents of the Ruler of the Hearts, Who in fact is the non-doer and the birth-less one, and these are secretly guarded in the Vedas.


स वा इदं विश्वममोघलील: सृजत्यवत्यत्ति न सज्जतेऽस्मिन् ।
भूतेषु चान्तर्हित आत्मतन्त्र: षाड्वर्गिकं जिघ्रति षड्गुणेश: ॥३६॥
स: वा इदम् विश्वम्- He but, this world
अमोघ-लील: सृजति- (He) of fruitful sports, creates अवति-अत्ति preserves and dissolves न सज्जते-अस्मिन् does not get involved, in this भूतेषु च-अन्तर्हित: in living beings, and abiding (undisclosed) आत्मतन्त्र: षाड्वर्गिकम् Master of Himself the (objects of ) six senses जिघ्रति षड्गुण-ईश: enjoys of the six gunas' master But He, whose sports are also fruitful, creates, preserves and dissolves this world. He, the master of the six gunas', does not get involved in this world. Though He abides undisclosed, in the hearts of all living beings, and the Master that He is of His self, He enjoys the objects of the six senses, as the master of the six gunas.


न चास्य कश्चिन्निपुणेन धातु: अवैति जन्तु: कुमनीष ऊती: ।
नामानि रूपाणि मनोवचोभि: संतन्वतो नटचर्यामिवाज्ञ: ॥३७॥
न च-अस्य कश्चित्-निपुणेन not and His by any skill
धातु: अवैति जन्तु: of The Lord, can understand creature कुमनीष: ऊती: नामानि रूपाणि stupid, the deeds, names and forms मन:-वचोभि: संतन्वत: by thoughts or words, of the doer नट-चर्याम्-इव-अज्ञ: of a conjurer's performance like a fool Just like a fool cannot understand the performance of a conjurer, so also, no stupid creature can fathom, by any skill or by thoughts or words, His deeds, names and forms.


स वेद धातु: पदवीं परस्य दुरन्तवीर्यस्य रथाङ्गपाणे: ।
योऽमायया संततयानुवृत्त्या भजेत तत्पादसरोजगन्धम् ॥३८॥
स: वेद धातु: he (can only) know of the Lord's
पदवीम् परस्य abode the beyond all दुरन्त-वीर्यस्य infinite power wielder's रथाङ्ग-पाणे: discus in hand य:-अमायया he (who) sincerely संततया-अनुवृत्त्या constantly again and again भजेत तत्-पाद- inhales His feet's' सरोज-गन्धम् lotuses' fragrance About the beyond all abode of the Lord, Who has infinite power and Who wields the discus, only that man can know, who sincerely constantly and again and again with devotion, inhales the fragrance of the Lord's lotus feet.


अथेह धन्या भगवन्त इत्थं यद्वासुदेवेऽखिललोकनाथे ।
कुर्वन्ति सर्वात्मकमात्मभावं न यत्र भूय: परिवर्त उग्र: ॥३९॥
अथ-इह धन्या: भगवन्त: so, here are blessed, O Rishis!
इत्थम् यत्-वासुदेवे- in that, that in Vaasudeva अखिल-लोक-नाथे The whole world's Lord कुर्वन्ति सर्वात्मकम्- place all encompassing आत्मभावम् feeling of oneness न यत्र भूय: not where again (fall) परिवर्त: उग्र: in birth and death cycle terrible O great sages! You are blessed in that, you place your all encompassing feeling of oneness with the Lord of the whole world Vaasudeva. Thereby, you will not again fall into the terrible cycle of birth and death.


इदं भागवतं नाम पुराणं ब्रह्मसम्मितं ।
उत्तमश्लोकचरितं चकार भगवानृषि: ॥४०॥
इदम् भागवतम् this Bhaagavatama
नाम पुराणम् named Puraana ब्रह्म-सम्मितम् with the Vedas at par उत्तम-श्लोक-चरितम् of the excellent renowned Lord's stories चकार भगवान्-ऋषि: composed the divine sage (Veda Vyaasa) The divine sage Veda Vyaasa composed the Puraana named Bhaagavatama, which is at par with the Vedas, and which contains the stories of the excellently renowned Lord.


नि:श्रेयसाय लोकस्य धन्यं स्वस्त्ययनं महत् ।
तदिदं ग्राहयामास सुतमात्मवतां वरम् ॥४१॥
नि:श्रेयसाय लोकस्य for the highest good of mankind
धन्यम् स्वस्ति-अयनम् blessed, benediction containing महत् तत्-इदम् great that this (Puraana) ग्राहयामास सुतम्- taught to (his) son आत्मवताम् वरम् (who is) among the self realized, highest He taught to his son Shukadeva, the highest among the self realized souls, this great benediction containing and blessed Puraana, for the highest good of mankind.


सर्ववेदेतिहासानां सारं सारं समुद्धृतम् ।
स तु संश्रावयामास महाराजं परीक्षितम् ॥४२॥
सर्व-वेद-इतिहासानाम् of all Vedas and of the epics
सारम् सारम् समुद्धृतम् the core matter picking up स: तु संश्रावयामास he then recited it महाराजम् परीक्षितम् to the great king Pareekshita Picking up the core substance of all the four Vedas and of the epics, Shuka then, recited it to the great king Pareekshita.


प्रायोपविष्टं गङ्गायां परीतं परमर्षिभि: ।
कृष्णे स्वधामोपगते धर्मज्ञानादिभि: सह ॥४३॥
प्रायोपविष्टम् गङ्गायाम् with a vow to fast till death, sitting, on the banks of Gangaa
परीतम् परम-ऋषिभि: surrounded by foremost of sages कृष्णे स्व-धाम-उपगते after Krishna having, to his abode gone धर्म-ज्ञान-आदिभि: सह piety, wisdom and all along with To Pareekshit who sat on the banks of the Gangaa, with a vow to fast until death, surrounded by the foremost of sages, after Krishna had gone to His own abode along with piety, wisdom and all....


कलौ नष्टदृशामेष पुराणार्कोऽधुन्नोदित: ।
तत्र कीर्तयतो विप्रा विप्रर्षेर्भूरितेजस: ॥४४॥
कलौ नष्ट-दृशाम्- in Kaliyuga, for the lost sighted
एष पुराण-अर्क:- this Puraana sun अधुना-उदित: now has arisen तत्र कीर्तयत: विप्रा: there, while reciting, O Brahmanas! विप्रर्षे:-भूरि-तेजस: the great Braahmana sage, (Shukadeva) of high glory In this age of Kaliyuga, when people have lost sight of righteousness, in the darkness of ignorance, this Puraana as a sun has arisen. On the banks of the Ganges, as the highly glorious great Braahmana sage Shukadeva, was reciting it, …


अहं चाध्यगमं तत्र निविष्टस्तदनुग्रहात् ।
सोऽहं व: श्रावयिष्यामि यथाधीतं यथामति ॥४५॥
अहम् च-अध्यगमम् तत्र I and reached there
निविष्ट:-तत्-अनुग्रहात् and sat down, by his grace स:-अहम् व: श्रावयिष्यामि that me, for you all, will tell यथा-अधीतम् यथा-मति as (I have) learned, according to (my) intelligence I had reached there and sat down, and by his grace, I will now recite the Puraana, as I have learnt it, and according to my intelligence.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
प्रथम स्कन्धे नैमिषीयोपाख्याने तृतीय: अध्याय: ॥३॥
Thus ends the third discourse, forming part of the story relating to the Naimisha forest, in Book One of the great and glorious Bhaagavata-Puraana.