श्रीमद्भागवतमहापुराणम्
चतुर्थ: स्कन्ध:
चतुर्विंश: अध्याय:
मैत्रेय उवाच -
Maitreya said -
विजिताश्वोऽधिराजाऽऽसीत्पृथुपुत्र: पृथुश्रवा: ।
यवीयोभ्योऽददात्काष्ठा भ्रातृभ्यो भ्रातृवत्सल: ॥१॥
विजिताश्व:-अधिराजा-आसीत्-
Vijitaashva the emperor was
पृथु-पुत्र: पृथुश्रवा:
Prithu's son highly renowned
यवीयोभ्य: ददात्-काष्ठा:
to the youngers, gave the quarter of the earth
भ्रातृभ्य: भ्रातृ-वत्सल:
brothers, the brothers' lover
Prithu's highly renowned son was the emperor Vijitaashva. He out of love for his brothers, gave each one a quarter of the earth to rule.
हर्यक्षायादिशत्प्राचीं धूम्रकेशाय दक्षिणाम् ।
प्रतीचीं वृकसंज्ञाय तुर्यां द्रविणसे विभु: ॥२॥
हर्यक्षाय-आदिशत्-प्राचीम्
to Haryaksha assigned the east
धूम्रकेशाय दक्षिणाम्
to Dhoomrakesha, south
प्रतीचीम् वृक-संज्ञाय
west to Vrika of name
तुर्याम् द्रविणसे विभु:
the north to Dravina, the emperor
The emperor assigned the eastern quarter to Haryaksh, the southern to Dhoomrakesha, the western to the brother named Vrika and the northern to Dravina.
अन्तर्धानगतिं शुक्राल्लब्ध्वान्तर्धानसंज्ञित: ।
अपत्यत्रयमाधत्त शैखण्डिन्यां सुसम्मतम् ॥३॥
अन्तर्धान-गतिम् शुक्रात्-
of invisibility the system, from Indra
लब्ध्वा-अन्तर्धान-संज्ञित:
acquired Antaradhaana named
अपत्य-त्रयम्-आधत्त
son three begot
शैखण्डिन्याम् सुसम्मतम्
from Shikhandi, highly esteemed
He had acquired the system of invisibility from Indra, which is called Antardhaana, and he begot three highly esteemed sons from his wife Shikhandi.
पावक: पवमानश्च शुचिरित्यग्नय: पुरा ।
वसिष्ठशापादुत्पन्ना: पुनर्योगगतिं गता: ॥४॥
पावक: पवमान:-च
Paavaka, Pavamaana and
शुचि:-इति-अग्नय: पुरा
Shuchi thus, the fires before
वसिष्ठ-शापात्-उत्पन्ना:
by Vashishtha's curse were born
पुन:-योग-गतिम् गता:
again by yoga (practice), (own) state went to
Paavaka, Pavamaana, Shuchi, thus named, they were fire before, who had taken birth by the curse of Vashishtha. By practicing Yoga, they attained their own state of fire again.
अन्तर्धानो नभस्वत्यां हविर्धानमविन्दत ।
य इन्द्रमश्वहर्तारं विद्वानपि न जघ्निवान् ॥५॥
अन्तर्धान: नभस्वत्याम्
Antaradhaana from Nabhaswatee
हविर्धानम्-अविन्दत
Havirdhaana begot
य: इन्द्रम्-अश्व-हर्तारम्
who Indra the horse stealer
विद्वान्-अपि न जघ्निवान्
knowing also, did not strike (him)
Antardhaana, begot a son named Havirdhaana from his second wife Nabhaswatee, who though knowing Indra to be the one to steal the horse of his father's sacrifice, did not strike him.
राज्ञां वृत्तिं करादानदण्डशुल्कादिदारुणाम् ।
मन्यमानो दीर्घसत्रव्याजेन विससर्ज ह ॥६॥
राज्ञाम् वृत्तिम् कर-आदान-
king's duties, levying taxes
दण्ड शुल्क-आदि दारुणाम्
punishing, fine and others, cruel
मन्यमान: दीर्घ-सत्र-
regarding by a long sacrifice session's
व्याजेन विससर्ज ह
pretext, gave up
He gave up the duties of a king such as levying taxes, punishing and inflicting fine, considering them to be cruel, under the pretext of being involved in an extended sacrificial session.
तत्रापि हंसं पुरुषं परमात्मानमात्मदृक् ।
यजंस्तल्लोकतामाप कुशलेन समाधिना ॥७॥
तत्र-अपि हंसम् पुरुषम्
there also, to The Supreme Person
परमात्मानम्-आत्मदृक्
The Supreme Self, the self-realized (king)
यजन्-तत्-लोकताम्-आप
worshipping, His abode attained to
कुशलेन समाधिना
by thorough concentration of mind
Involved there, in the sacrifice also, he, the self-realized king, worshipped the Supreme Person, The Supreme Self, and by thorough concentration of the mind attained His abode.
हविर्धानात्-हविर्धानी विदुरासूत षट् सुतान् ।
बर्हिषदं गयं शुक्लं कृष्णं सत्यं जितव्रतम् ॥८॥
हविर्धानात्-हविर्धानी
from Havirdhaana , Havirdhaanee
विदुर-असूत षट् सुतान्
O Vidura! Gave birth to six sons
बर्हिषदम् गयम् शुक्लम्
Barhishada, Gaya, Shukla,
कृष्णम् सत्यम् जितव्रतम्
Krishna, Satya, Jitavrata
O Vidura! through Havirdhaana, his wife Havirdhaanee gave birth to six sons, Barhishada, Gaya, Shukla, Krishna, Satya, Jitavrata.
बर्हिषत् सुमहाभागो हाविर्धानि: प्रजापति: ।
क्रियाकाण्डेषु निष्णातो योगेषु च कुरूद्वह ॥९॥
बर्हिषत् सुमहाभाग:
Barhishat, the highly blessed
हाविर्धानि: प्रजापति:
son of Havirdhaana, was the ruler
क्रिया-काण्डेषु निष्णात:
in conducting rituals well-versed
योगेषु च कुरूद्वह
in Yoga and O Scion of the Kurus
O Scion of the Kuru's, Vidura! the son of Havirdhanaa, Barhishat, was highly blessed and was well versed in the conducting of the rituals and also in Yoga.
यस्येदं देवयजनमनु यज्ञं वितन्वत: ।
प्राचीनाग्रै: कुशैरासीदास्तृतं वसुधातलम् ॥१०॥
यस्य-इदम् देव-यजनम्-
of whose, this gods' sacrifice
अनु यज्ञम् वितन्वत:
one after the other sacrifice performing
प्राचीन-अग्रै: कुशै:-आसीत्-
by east faced, Kusha grass was
आस्तृतम् वसुधा-तलम्
embedded the earth surface
By his conducting the sacrifices of the gods, one after the other, the earth was embedded by the Kusha grass facing the east.
सामुद्रीं देवदेवोक्तामुपयेमे शतद्रुतिम् ।
यां वीक्ष्यचारुसर्वाङ्गीं किशोरीं सुष्ट्वलङ्कृताम् ।
परिक्रमन्तीमुद्वाहे चकमेऽग्नि: शुकीमिव ॥११॥
सामुद्रीम् देवदेव-उक्ताम्-
of the ocean the daughter, by Brahmaa said
उपयेमे शतद्रुतिम्
married Shatadruti
याम् वीक्ष्य-चारु-सर्वाङ्गीम्
whom seeing, beautiful in all limbs
किशोरीम् सुष्ठु-अलङ्कृताम्
young dame, well ornamented
परिक्रमन्तीम् उद्वाहे
going round in the marriage tent
चकमे-अग्नि: शुकीम्-इव
desired fire, Shuki like
On the advice of Brahmaa, he married the ocean's daughter Shatadruti, on seeing whom, who was beautiful in all limbs, and was well ornamented the young dame as she went round the fire in the marriage tent, the fire desired her as he had desired Shuki.
विबुधासुरगन्धर्वमुनिसिद्धनरोरगा: ॥
विजिता: सूर्यया दिक्षु क्वणन्त्यैव नूपुरै: ॥१२॥
विबुध-असुर-गन्धर्व-मुनि-
other gods, demons, Gandharvas, sages,
सिद्ध-नर-उरगा:
Siddhas, human beings and Naagas
विजिता: सूर्यया दिक्षु
were won over by the bride, in all quarters
क्वणन्त्या-एव नूपुरै:
by only the tinkling of the anklets
In all the quarters, the gods, demons, Gandharvas, sages, Siddhaas, human beings and Nagas were won over by just the tinkling sound of her anklets.
प्राचीनबर्हिष: पुत्रा: शतद्रुत्यां दशाभवन् ।
तुल्यनामव्रता: सर्वे धर्मस्नाता: प्रचेतस: ॥१३॥
प्राचीनबर्हिष: पुत्रा:
of Praacheenbarhisha, sons
शतद्रुत्याम् दश-अभवन्
from Shatadruti, ten were (born)
तुल्य-नाम-व्रता:
same as name vows (undertaking)
सर्वे धर्म-स्नाता:
all in moral codes conversant
प्रचेतस:
Prachetas (by common name)
Praacheenabarhisha begot ten sons from his wife Shatadruti, they observed the same vows as their names, all of them were conversant in moral codes and were known by the common name Praachetasa.
पित्राऽऽदिष्टा: प्रजासर्गे तपसेऽर्णवमाविशन् ।
दशवर्षसहस्राणि तपसाऽऽर्चंस्तपस्पतिम् ॥१४॥
पित्रा-आदिष्टा: प्रजा-सर्गे
by father enjoined, children to beget
तपसे-अर्णवम्-आविशन्
in austerities, in the ocean entered
दश-वर्ष-सहस्राणि
for ten thousand years
तपसा-अर्चन्-तप:-पतिम्
by austerities worshipping, of austerities' The Lord
When they were enjoined by their father to beget children, they practiced austerities, instead, by entering the lake, ocean like, for ten thousand years they worshipped the Lord of austerities, by their austerities .
यदुक्तं पथि दृष्टेन गिरिशेन प्रसीदता ।
तद्ध्यातन्तो जपन्तश्च पूजयन्तश्च संयता: ॥१५॥
यत्-उक्तम् पथि दृष्टेन
by what was said, in the path seen
गिरिशेन प्रसीदता
Lord Shiva happily
तत्-ध्यायन्त: जपन्त:-च
Him contemplating on, muttering His name and
पूजयन्त:-च संयता:
worshipping and with controlled minds
They contemplated on Him, muttered His name, worshipped Him, as was told by Lord Shiva happily, whom they had met on the way.
विदुर उवाच -
Vidura said -
प्रचेतसां गिरित्रेण यथाऽऽसीत्पथि सङ्गम: ।
यदुताह हर: प्रीतस्तन्नो ब्रह्मन् वदार्थवत् ॥१६॥
प्रचेतसाम् गिरित्रेण यथा-
to the Praachetas, by Shiva, as
आसीत्-पथि सङ्गम:
was, on the way meeting
यत्-उत्-आह हर: प्रीत:-
that which said Shiva, pleased,
तत्-न: ब्रह्मन् वद-अर्थवत्
that to us, O holy sage! Tell with significance
O Holy sage! Do tell us about how was the meeting of the Praachetas on the way with Lord Shiva, also what was the significant precept which the pleased Lord Shiva told to them.
सङ्गम: खलु विप्रर्षे शिवेनेह शरीरिणाम् ।
दुर्लभो मुनयो दध्युरसङ्गाद्यमभीप्सितम् ॥१७॥
सङ्गम: खलु विप्रर्षे
meeting definitely, O Braahmana sage!
शिवेन-इह शरीरिणाम्
With Shiva here, of mortals
दुर्लभ: मुनय: दध्यु:-
difficult to attain for the sages contemplating
असङ्गात्-यम्-अभीप्सितम्
dispassionately, whom desiring to
O Braahmana sage! To get to meet Shiva is definitely difficult in this world for the mortals. The sages, desiring to meet whom, dispassionately contemplate on Him.
आत्मारामोऽपि यस्त्वस्य लोककल्पस्य राधसे ।
शक्त्या युक्तो विचरति घोरया भगवान् भव: ॥१८॥
आत्मा-राम:-अपि य:-तु-
in self contented though, who indeed
अस्य लोक-कल्पस्य राधसे
for this world's creation's protection
शक्त्या युक्त: विचरति
with energy accompanied moves
घोरया भगवान् भव:
with the terrible, The Lord Bhava (Shiva)
Though Lord Bhava, Shiva, is contended in his own self, He moves around this created world for its protection, accompanied by His terrible energy (Shakti).
मैत्रेय उवाच -
Maitreya said -
प्रचेतस: पितुर्वाक्यं शिरसाऽऽदाय साधव: ।
दिशं प्रतीचीं प्रययुस्तपस्यादृतचेतस: ॥१९॥
प्रचेतस: पितु:-वाक्यम्
the Prachetasas, father's command
शिरसा-आदाय साधव:
by head taking the sages
दिशम् प्रतीचीम् प्रययु:-
direction west went
तपसि-आदृत-चेतस:
in austerities ardently placed minds
The Prachetasa sages took their father's command with bowed heads and went towards the western direction with their minds ardently fixed on austerities.
समुद्रमुप विस्तीर्णमपश्यन् सुमहत्सर: ।
महन्मन इव स्वच्छं प्रसन्नसलिलाशयम् ॥२०॥
समुद्रम्-उप विस्तीर्णम्-
ocean like extended
अपश्यन् सुमहत्-सर:
saw a vast lake
महत्-मन: इव स्वच्छम्
of the pious (peoples') mind like clean
प्रसन्न-सलिल-आशयम्
cheerful water creatures
They saw a vast lake extended almost like the ocean, clean as the minds of the pious people, with its water and creatures cheerful.
नीलरक्तोत्पलाम्भोजकह्लारेन्दीवराकरम् ।
हंससारसचक्राह्वकारण्डवनिकूजितम् ॥२१॥
नील--रक्त-उत्पल-अम्भोज-
blue red lilies, lotuses,
कह्लार-इन्दीवर-आकरम्
Kahlaras (blooming in the evening), blue lotuses mine
हंस-सारस-चक्राह्व-
swans, cranes, Chakraahva
कारण्डव-निकूजितम्
Kaarandava notes resounding
It was like a mine of blue and red lilies, lotuses, Kahlaras which bloom in the evening and blue lotuses. It resounded with the notes of swans, cranes, Chakraahvas and Kaarandavas.
मत्तभ्रमरसौस्वर्यहृष्टरोमलताङ्घ्रिपम् ।
पद्मकोशरजो दिक्षु विक्षिपत्पवनोत्सवम् ॥२२॥
मत्त-भ्रमर-सौस्वर्य-
intoxicated bees’ sweet humming
हृष्ट-रोम-लता-अङ्घ्रिपम्
thrilled creepers and trees
पद्म-कोश-रज: दिक्षु
lotus seeds' pollen, in all directions
विक्षिपत्-पवन-उत्सवम्
scattering, wind celebrating
It was as if the creepers and trees were thrilled to hear the sweet humming of the intoxicated bees, and the wind was celebrating by scattering the pollen from the blooming lotuses.
तत्र गान्धर्वमाकर्ण्य दिव्यमार्गमनोहरम् ।
विसिस्म्यू राजपुत्रास्ते मृदङ्गपणवाद्यनु ॥२३॥
तत्र गान्धर्वम्-आकर्ण्य
there, music hearing
दिव्य-मार्ग-मनोहरम्
celestial style pleasant
विसिस्म्यू राज-पुत्रा:-ते
wondered the princes, they
मृदङ्ग-पणव-आदि-अनु
by drums and tom-toms etc., preceded
The princes were wonder struck hearing the celestial and pleasant music preceded by the drums and tomtoms.
तर्ह्येव सरसस्तस्मान्निष्क्रामन्तं सहानुगम् ।
उपगीयमानममरप्रवरं विबुधानुगै: ॥२४॥
तर्हि-एव सरस:-तस्मात्-
at that time only, from lake that
निष्क्रामन्तम् सह-अनुगम्
coming out, with attendents
उपगीयमानम्-
being sung the glories
अमर-प्रवरम्
the gods' foremost
विबुध-अनुगै:
by the gods followers
Just at that time only, they saw coming out from that lake the foremost of the gods, Lord Shiva, followed by his attendents, whose glories were being sung by the followers of the gods, the Gandharvas.
तप्तहेमनिकायाभं शितिकण्ठं त्रिलोचनम् ।
प्रसादसुमुखं वीक्ष्य प्रणेमुर्जातकौतुका: ॥२५॥
तप्त-हेम-निकायाभम्
molten gold mass lustre like
शिति-कण्ठम् त्रि-लोचनम्
dark necked, three eyed
प्रसाद-सुमुखम्
grace granting delightful faced
वीक्ष्य प्रणेमु:-जात-कौतुका:
seeing bowed, full of curiosity
Seeing Him, with a lustre like that of a mass of molten gold, dark necked, with three eyes, and a delightful face keen to shower grace, they were full of curiosity as they bowed to Him.
स तान् प्रपन्नार्तिहरो भगवान्धर्मवत्सल: ।
धर्मज्ञान् शील सम्पन्नान् प्रीत: प्रीतानुवाच ह ॥२६॥
स: तान् प्रपन्न-आर्ति-हर:
He, them, for suppliants, The agony Reliever
भगवान्-धर्म-वत्सल:
The Lord, of righteousness the lover
धर्म-ज्ञान्
the righteousness, knowledge and
शील सम्पन्नान्
noble character endowed with
प्रीत: प्रीतान्-उवाच ह
delighted, to the loving said so
He, The Lord, The agony Reliever of the suppliants and the lover of righteousness, was delighted and lovingly said to them who were endowed with righteousness, knowledge and noble character.
श्री रुद्र उवाच -
Shri Rudra said -
यूयं वेदिषद: पुत्रा विदितं वश्चिकीर्षितम् ।
अनुग्रहाय भद्रं व एवं मे दर्शनं कृतम् ॥२७॥
यूयम् वेदिषद: पुत्रा:
you all, Vedishad's (Brahishada's) sons
विदितम् व:-चिकीर्षितम्
is known (to me) your desire
अनुग्रहाय भद्रम् व: एवम्
for grace, may well be to you, like this
मे दर्शनम् कृतम्
my meeting is done
It is known to me that you all are the sons of Vedisha, Barhishada, and I also know your desire. May well be with you, this meeting with me is only for my grace to be showered on you.
य: परं रंहस: साक्षात्त्रिगुणाञ्जीवसंज्ञितात् ।
भगवन्तं वासुदेवं प्रपन्न: स प्रियो हि मे ॥२८॥
य: परम् रंहस:
(he) who, the supreme, Prakriti
साक्षात्-त्रिगुणात्-
the manifest three gunas
जीव-संज्ञितात्
Jeeva known as
भगवन्तम् वासुदेवम्
The Lord Vaasudeva
प्रपन्न: स: प्रिय: हि मे
surrendered to, he, dear indeed is to me
To That Lord Vassudeva Who, from Prakriti, the manifest of the three gunas, and from the spirit known as jeeva, is Supreme, to Him, he who is surrendered, is certainly dear to me.
स्वधर्मनिष्ठ: शतजन्मभि: पुमान् विरिञ्चतामेति तत: परं हि माम् ।
अव्याकृतं भागवतोऽथ वैष्णवं पदं यथाहं विबुधा: कलात्यये ॥२९॥
स्व-धर्म-निष्ठ:
to own duties devoted
शत-जन्मभि: पुमान्
by hundred lives, a person
विरिञ्चताम्-एति
Brahmaa's abode reaches
तत: परम् हि माम्
from that after, indeed mine
अव्याकृतम् भागवत:-अथ
immortal, The Lord's after that
वैष्णवम् पदम् यथा-अहम्
Vishnu's abode, like I
विबुधा: कला-अत्यये
and the gods, when term expires
Engaged in ones own duties, a person, after a hundred lives attains Brahmaa's abode. Whereas, the one who is devoted to the Immortal Lord, attains Vishnu's abode, immediately after death. I and the gods attain Vishnu's abode after the expiry of our terms.
अथ भागवता यूयं प्रिया: स्थ भगवान् यथा ।
न मद्भागवतानां च प्रेयानन्योऽस्ति कर्हिचित् ॥३०॥
अथ भागवता यूयम्
now, devotees you all (are)
प्रिया: स्थ भगवान् यथा
dear are, Lord as
न मत्-भागवतानाम्
not me to the devotees
च प्रेयान्-अन्य:-अस्ति
and dear other is
कर्हिचित्
at all
Now, you all devotees are dear to me as Lord Himself is dear to me. To my devotees no other is more dear than me.
इदं विविक्तं जप्तव्यं पवित्रं मङ्गलं परम् ।
नि:श्रेयसकरं चापि श्रूयतां तद्वदामि व: ॥३१॥
इदम् विविक्तम्
this understand
जप्तव्म् पवित्रम्
and should be repeated, the pure,
मङ्गलम् परम्
auspicious highly
नि:श्रेयसकरम्
final beatitude conducive
च-अपि श्रूयताम्
and also hear
तत्-वदामि व:
that I am saying to you all
Now hear to what I am saying to you all, and understand that which is purte, highly auspicious, conducive to final beatitude and so should be repeated.
मैत्रेय उवाच -
Maitreya said -
इत्यनुक्रोशहृदयो भगवानाह ताञ्शिव: ।
बद्धाञ्जलीन् राजपुत्रान्नारायणपरो वच: ॥३२॥
इति-अनुक्रोश-हृदय:
this, full of compassionate heart
भगवान्-आह तान्-शिव:
The Lord, said to them, Shiva
बद्ध-अञ्जलीन् राज-पुत्रान्-
to joined palmed the princes
नारायण-पर: वच:
Naaraayana devotee, the words
Lord Shiva, the devotee of Naarayana, with a heart full of compassion said these words to the princes who stood with joined palms.
श्री रुद्र उवाच -
Shree Rudra said -
जितं त आत्मविद्धुर्य स्वस्तये स्वस्तिरस्तु मे ।
भवता राधसा राद्धं सर्वस्मा आत्मने नम: ॥३३॥
जितम् ते आत्म-विद्-धुर्य
victory to you, for the self knowing foremost
स्वस्तये स्वस्ति:-अस्तु मे
blessedness, may blessedness be to me
भवता राधसा राद्धम्
by You in Self bliss revelling
सर्वस्मै-आत्मने नम:
in all the Soul Self I bow
I bow to the Soul Self in all beings, Who is always revelling in His own bliss, may there be blessedness to me by You, Whose victory is for the blessedness of the foremost of the self-knowing ones.
नम: पङ्कजनाभाय भूतसूक्ष्मेन्द्रियात्मने ।
वासुदेवाय शान्ताय कूटस्थाय स्वरोचिषे ॥३४॥
नम: पङ्कजनाभाय
obeisance to the Lotus Naveled
भूत-सूक्ष्म-इन्द्रिय-आत्मने
elements subtle, senses the controller
वासुदेवाय शान्ताय
to Vaasudeva, to the Peaceful
कूटस्थाय स्व-रोचिषे
to The Immutable, and to The Self-Effulgent
Obeisance to the One Who has lotus sprung from His navel, to The Controller of the subtle elements and the senses, to Vaasudeva, to The ever Peaceful, to The Immutable and to The Self-Effulgent.
सङ्कर्षणाय सूक्ष्माय दुरन्तायान्तकाय च ।
नमो विश्वप्रबोधाय प्रद्युम्नायान्तरात्मने ॥३५॥
सङ्कर्षणाय सूक्ष्माय
to Sankarshana The Unmanifest
दुरन्ताय-अन्तकाय च
The Infinite, The Destroyer
नम: विश्व-प्रबोधाय
salutations to the world knowledge dispenser
प्रद्युम्नाय-अन्तर-आत्मने
to Pradyumna, The Intellect and understanding
Salutations to Sankarshana, The Unmanifest, The infinite, The Destroyer, The knowledge dispenser to the world, to Pradyumna Who is the Substratum of Intellect and Understanding.
नमो नमोऽनिरुद्धाय हृषीकेशेन्द्रियात्मने ।
नम: परमहंसाय पूर्णाय निभृतात्मने ॥३६॥
नम: नम:-अनिरुद्धाय
Hail! Hail! to Aniruddha
हृषीकेश-
The Lord of the mind
इन्द्रिय-आत्मने
the senses presiding over
नम: परम-हंसाय
salutations to The Supreme Sun embodied
पूर्णाय
pervading (the universe)
निभृत-आत्मने
free from growth and decay The Self
Hail, hail! to Aniruddha, The Lord of the mind presiding over the senses. Salutations to the universe pervading, Sun embodied Supreme Self, free from growth and decay.
स्वर्गापवर्गद्वाराय नित्यं शुचिषदे नम: ।
नमो हिरण्यवीर्याय चातुर्होत्राय तन्तवे ॥३७॥
स्वर्ग-अपवर्ग द्वाराय
heaven beatitude door to
नित्यम् शुचि-षदे नम:
always in pure hearts salutations
नम: हिरण्य-वीर्याय
obeisance to the golden energy (of fire)
चातु:-होत्राय तन्तवे
by four (priests') offerings (in sacrifices) continuity
Salutations to the door to heaven and to the final beatitude and to The One always present in the pure heart. Obiesance to the golden energy of the fire which takes the offerings of the sacrifices offered by four priests and who is the continuity of sacrifices.
नम ऊर्ज इषे त्रय्या: पतये यज्ञरेतसे ।
तृप्तिदाय च जीवानां नम: सर्वरसात्मने ॥३८॥
नम: ऊर्जे इषे
salutations to The Energy, to The Desire
त्रय्या: पतये
of the three Veda's The Protector
यज्ञरेतसे
The sacrifice Nurturer
तृप्ति-दाय च जीवानाम्
gratification granting and to the beings
नम: सर्व-रस-आत्मने
obeisance to all juice containing (in the form of water)
Salutations to The Energy, The Desire, The Protector of the three Vedas, The Nurturer of the sacrifices. Obeisance to Him as all juices, in the form of water, gratifying all the beings.
सर्वसत्त्वात्मदेहाय विशेषाय स्थवीयसे ।
नमस्त्रैलोक्यपालाय सहओजोबलाय च ॥३९॥
सर्व-सत्त्व-आत्म-देहाय
all beings' Cosmic body and body
विशेषाय स्थवीयसे
the subtle and the material
नम:-त्रैलोक्य-पालाय
salutations to the three worlds' Protector
सह:-ओज:-बलाय च
of mind, senses, and strength
Obeisance to You the Cosmic body and the body of all the beings, the subtle and the gross. Salutations to The Sustainer of the three worlds, and endowed with mind, senses and strength.
अर्थलिङ्गाय नभसे नमोऽन्तर्बहिरात्मने ।
नम: पुण्याय लोकाय अमुष्मै भूरिवर्चसे ॥४०॥
अर्थ-लिङ्गाय नभसे नम:-
to object identifying, ether salutations
अन्त:-बहि:-आत्मने
inside and outside The Conception
नम: पुण्याय लोकाय
salutations to The Sacred Sphere
अमुष्मै भूरि-वर्चसे
Heaven, of great splendour
Salutations to You The ether, identifying the objects by names, The Conception of inside and outside, and to The Sacred Sphere of Heaven of great splendour.
प्रवृत्ताय निवृत्ताय पितृदेवाय कर्मणे।
नमोऽधर्मविपाकाय मृत्यवे दु:खाय च ॥४१॥
प्रवृत्ताय निवृत्ताय
for worldly, for retirement
पितृ-देवाय कर्मणे
(leading to) manes and gods, to (You) the activity
नम: धर्म-विपाकाय
salutations to righteousness fruits (pertaining to)
मृत्यवे दु:खाय च
for death pain and
Salutations to You in the form of worldy activity pertaining to the manes, and to retirement activity pertaining to the gods, and to the unrighteousness activities resulting into painful death.
नमस्त आशिषामीश मनवे कारणात्मने ।
नमो धर्माय बृहते कृष्णायाकुण्ठमेधसे ।
पुरुषाय पुराणाय सांख्ययोगेश्वराय च ॥४२॥
नम:-ते आशिषाम्-ईश
salutations to You, of blessings The Lord
मनवे कारण-आत्मने
of Mantras, of causes the Soul
नम: धर्माय बृहते
salutations to You virtues extensive
कृष्णाय-अकुण्ठ-मेधसे
to Krishna, of unobstructed wisdom
पुरुषाय पुराणाय
to The Person Primeval
सांख्य-योग-ईश्वराय च
of Saankhya and Yoga The Lord and
Salutations to You, The Lord of blessings and Mantras, The Soul of all causes. Salutations to You Krishna, of extensive virtues, of unobstructed wisdom, and to The Primary Person, the Lord of Saankhya and Yoga.
शक्तित्रयसमेताय मीढुषेऽहंकृतात्मने ।
चेतआकूतिरूपाय नमो वाचोविभूतये ॥४३॥
शक्ति-त्रय-
energies of the three (doership, instrumentality and activity)
समेताय
combined of
मीढुषे-अहंकृत-आत्मने
to Rudra, of ego constituting
चेत-आकूति-रूपाय
knowledge activity personified
नम: वाच:-विभूतये
salutations to speech wealth
Salutations to You, combined of the three energies of (doership, instrumentality, activity), to You as Rudra, constituting of ego, to You as Brahmaa, knowledge and activity personified, and to You the immense wealth of speech.
दर्शनं नो दिदृक्षूणां देहि भागवतार्चितम् ।
रूपं प्रियतमं स्वानां सर्वेन्द्रियगुणाञ्जनम् ॥४४॥
दर्शनम् न: दिदृक्षूणाम् देहि
sight to us, keen to behold (You) do give
भागवत-अर्चितम्
by devotees worshipped
रूपम् प्रियतमम् स्वानाम्
form most lovely to Your own (people)
सर्व-इन्द्रिय-गुण-अञ्जनम्
all senses, by excellence delighting
Do bless us, with Your sight, Your own devotees who are keen to behold the most lovely form which is worshipped by Your devotees, and is delightful to all the senses.
स्निग्धप्रावृङ्घनश्यामं सर्वसौन्दर्यसंग्रहम् ।
चार्वायतचतुर्बाहुं सुजातरुचिराननम् ॥४५॥
स्निग्ध-प्रावृङ्-घन-श्यामम्
soft rainy, clouds dark
सर्व-सौन्दर्य-संग्रहम्
all beauty conglomeration
चारु-आयत-चतु:-बाहुम्
charming long, four arms
सुजात-रुचिर-आननम्
well detailed winsome countenance
The form as a conglemeration of beauty of soft dark rainy clouds, with charming long four arms and a well detailed winsome countenance.
पद्मकोशपलाशाक्षं सुन्दरभ्रु सुनासिकम् ।
सुद्विजं सुकपोलास्यं समकर्णविभूषणम् ॥४६॥
पद्म-कोश-पलाश-अक्षम्
lotus heart petals eyes
सुन्दर-भ्रु सु-नासिकम्
beautiful eyebrows, beautiful nose
सु-द्विजम् सु-कपोल-आस्यम्
beautiful teeth, beautiful cheeks, face
सम-कर्ण-विभूषणम्
identical ears' ornaments
The form, with eyes like the petals of the heart of a lotus, shapely eyebrows, charming nose, ravishing teeth and cheeks and face captivating and ears exactly like each other serving as ornaments.
प्रीतिप्रहसितापाङ्गमलकैरुपशोभितम् ।
लसत्पङ्कजकिञ्जल्कदुकूलं मृष्टकुण्डलम् ॥४७॥
प्रीति-प्रहसित-अपाङ्गम्-
with loving smile, from the corner of the eyes
अलकै:-उपशोभितम्
by tresses adorned
लसत्-पङ्कज-किञ्जल्क-
flowing, lotus pollen dust like
दुकूलम् मृष्ट-कुण्डलम्
cloth, shining ear-rings
Your form is further adorned by a loving smile, from the corner of the eyes, face adorned with tresses, and with shining ear-rings, and flowing cloth like the pollen dust of the lotus.
स्फुरत्किरीटवलयहारनूपुरमेखलम् ।
सशङ्खचक्रगदापद्ममालामण्युत्तमर्द्धिमत् ॥४८॥
स्फुरत्-किरीट-वलय-हार-
graced with a diadem, bracelets, pearl necklace
नूपुर-मेखलम् सशङ्ख-चक्र-
anklets, girdle, with conch, disc,
गदा-पद्म-माला-
mace, lotus, garland,
मणि-उत्तम-ऋद्धिमत्
Kaustubha gem, valuable, very beautiful
Your form is also graced with a diadem, bracelets, pearl necklaces, anklets, girdle, along with conch, disc, mace and lotus, and garlands and Kaustubh gem valuable and beautiful.
सिंहस्कन्धत्विषो बिभ्रत्सौभगग्रीवकौस्तुभम् ।
श्रियानपायिन्या क्षिप्तनिकषाश्मोरसोल्लसत् ॥४९॥
सिंह-स्कन्धत्विष:
on the lion like shoulders
बिभ्रत्-सौभग-
adorned the lustre
ग्रीव-कौस्तुभम्
on the neck of Kaustubha
श्रिया-अनपायिन्या
by Laxmi unmatched
क्षिप्त-निकष-अश्म:-
outshining the touchstone
उरसा-उल्लसत्
on the chest brightened
That form has shoulders like that of a lion, which are adorned by the lustre of the earings and the Kaustubh gem on the neck. The brightness of the bosom outshines the touchstone by the unmatched streak of Laxmi abiding there constantly.
पूररेचकसंविग्नवलिवल्गुदलोदरम् ।
प्रतिसंक्रामयद्विश्वं नाभ्याऽऽवर्तगभीरया ॥५०॥
पूर-रेचक-संविग्न-
by inhalation and exhalation, shaking
वलि-वल्गु-दल-उदरम्
the three folds beautiful, fig tree leaf like belly
प्रतिसंक्रामयत्-विश्वम्
inviting the world
नाभ्या-आवर्त-गभीरया
by the navel spiral deep
The form's three folds of the belly shaped like the leaf of the Peepal tree, looks beautiful when it shakes by the inhalation and exhalation. The deep spiral whirlpool like navel as though invites the world to return to its origin.
श्यामश्रोण्यधिरोचिष्णुदुकूलस्वर्णमेखलम् ।
समचार्वङ्घ्रिजङ्घोरुनिम्नजानुसुदर्शनम् ॥५१॥
श्याम-श्रोणी-अधिरोचिष्णु-
dark waist, more beautiful looking
दुकूल-स्वर्ण-मेखलम्
by loin cloth and golden girdle
सम-चारु-अङ्घ्रि-जङ्घा-उरु-
identical charming feet, thighs, shanks,
निम्न-जानु-सुदर्शनम्
depressed knees, good looking
The dark waist looks more beautiful by the contrasting loin cloth and the golden girdle, and also by the good looking identical feet, thighs, shanks and depressed knees.
पदा शरत्पद्मपलाशरोचिषा नखद्युभिर्नोऽन्तरघं विधुन्वता ।
प्रदर्शय स्वीयमपास्तसाध्वसं पदं गुरो मार्गगुरुस्तमोजुषाम् ॥५२॥
पदा शरत्-पद्म-पलाश-रोचिषा
by feet (like) autumnal lotus petals shining
नख-द्युभि:-न:-अन्त:-अघम्
nails' splendour, our heart's sins
विधुन्वता
driving away
प्रदर्शय स्वीयम्-
reveal Your Own
अपास्त-साध्वसम् पदम्
devoid of fear the abode
गुरो मार्ग-गुरु:-
O Preceptor! The path guide
तम:-जुषाम्
of ignorant souls
O Preceptor! Your feet are like the autumnal lotus petals shining, and their nails' splendour drives away the sins of our hearts. Do reveal to us Your Own abode which is devoid of fear, You are the path guide of ignorant souls.
एतद्रूपमनुध्येयमात्मशुद्धिमभीप्सताम् ।
यद्भक्तियोगोऽभयद: स्वधर्ममनुष्ठिताम् ॥५३॥
एतत्-रूपम्-अनुध्येयम्-
this form should be meditated upon
आत्म-शुद्धिम्-अभीप्सताम्
self purification seeking
यत्-भक्ति-योग:-अभयद:
because devotion practice, fearlessness granting
स्व-धर्मम्-अनुष्ठिताम्
(to them who) own duties keep performing
This divine form should be constantly meditated upon by those who seek the purification of their minds. Because the practice of devotion is fearlessness granting to those who keep performing their alloted duties.
भवान् भक्तिमता लभ्यो दुर्लभ: सर्वदेहिनाम्।
स्वाराज्यस्याप्यभिमत एकान्तेनात्मविद्गति: ॥५४॥
भवान् भक्तिमता लभ्य:
You, by the devotional attainable
दुर्लभ: सर्व-देहिनाम्
difficult to be attained by all beings
स्वाराज्यस्य-अपि-अभिमत:
by Brahmaa also sought
एकान्तेन-आत्मविद्-गति:
the only, of the Self-Realized, shelter
You are attainable to only those who are full of devotion and are not attainable by all beings. You are sought by even the ruler of heaven and earth, Brahmaa, and You are the only shelter of the Self-Realized.
तं दुराराध्यमाराध्य सतामपि दुरापया ।
एकान्तभक्त्या को वाञ्छेत्पादमूलं विना बहि: ॥५५॥
तम् दुराराध्यम्-आराध्य
that hard to propitiate, having propitiated
सताम्-अपि दुरापया
by saints also hardly attainable
एकान्त-भक्त्या क: वाञ्छेत्-
by exclusive devotion, who will seek
पाद-मूलम् विना बहि:
feet soles except other than
The soles of Your feet, which are hard to propiciate, and are hard to be attained even by saints, them having propitiated by exclusive devotion, who will seek anything other than only them.
यत्र निर्विष्टमरणं कृतान्तो नाभिमन्यते ।
विश्वं विध्वंसयन् वीर्यशौर्यविस्फूर्जितभ्रुवा ॥५६॥
यत्र निर्विष्टम्-अरणम्
where having taken shelter
कृतान्त: न-अभिमन्यते
The god of Death does not recognize
विश्वम् विध्वंसयन्
the world destroying
वीर्य-शौर्य-विस्फूर्जित-भ्रुवा
by energy and majesty, trembling eyebrows
The god of Death, Yama, destroys the world by his trembling eyebrows denoting his energy and majesty. But even he does not recognize as his authority the soul which has taken shelter where those feet are.
क्षणार्धेनापि तुलये न स्वर्गं नापुनर्भवम् ।
भगवत्सङ्गिसङ्गस्य मर्त्यानां किमुताशिष: ॥५७॥
क्षण-अर्धेन-अपि तुलये न
moment half also, compare do not
स्वर्गम् न-अपुनर्भवम्
heaven nor beatitude
भगवत्-सङ्गि-सङ्गस्य
Lord's devotees' company
मर्त्यानाम् किम्-उत-आशिष:
of the mortals, what of desires
I do not compare half a moment of company with the devotees of The Lord to heaven nor with beatitude, what of the desires of the mortals.
अथानघाङ्घ्रेस्तव कीर्तितीर्थयोरन्तर्बहि:स्नानविधूतपाप्मनाम् ।
भूतेष्वनुक्रोशसुसत्त्वशीलिनां स्यात्सङ्गमोऽनुग्रह एष नस्तव ॥५८॥
अथ-अनघ-अङ्घ्रे:-तव
now, in the sinless feet of Yours
कीर्ति-तीर्थयो:-अन्त:-बहि:-
glorious pilgrimages (Ganga), inside and outside
स्नान-विधूत-पाप्मनाम्
having bathed, washed off the sins of the soul
भूतेषु-अनुक्रोश-सुसत्त्व-शीलिनाम्
on beings compassionate, of Saatvic nature
स्यात्-सङ्गम:-अनुग्रह:
may be company boon
एष: न:-तव
this, to us be Yours
Now, may this boon of Yours be to us, that we may always be granted the company of the souls who sing glories of Your sinless feet, and having bathed inside and outside in the pigrimages of those feet and Ganga, etc., and thus having washed away their sins of the souls, and who are compassionate to all creatures and also have a Satvik nature.
न यस्य चित्तं बहिरर्थविभ्रमं तमोगुहायां च विशुद्धमाविशत् ।
यद्भक्तियोगानुगृहीतमञ्जसा मुनिर्विचष्टे ननु तत्र ते गतिम् ॥५९॥
न यस्य चित्तम्
not whose mind
बहि:-अर्थ-विभ्रमम्
by outer sense attractions
तम:-गुहायाम् च
in ignorance cave and
विशुद्धम्-आविशत्
pure, enters
यत्-भक्ति-योग-
that which by devotion enjoined
अनुगृहीतम्-अञ्जसा
blessed easily
मुनि:-विचष्टे ननु तत्र
the sage realizes surely there
ते गतिम्
Your form
The person whose pure mind is not entangled in outer sense attractions and does not enter the cave of ignorance, and which is blessed by the enjoined devotion, that sage surely and easily realizes Your True form, there in the mind.
यत्रेदं व्यजते विश्वं विश्वस्मिन्नवभाति यत् ।
तत् त्वं ब्रह्मपरं ज्योतिराकाशमिव विस्तृतम् ॥६०॥
यत्र-इदम् व्यजते विश्वम्
( in You) where this is manifested the universe
विश्वस्मिन्-अवभाति यत्
in this universe does shine which
तत् त्वम् ब्रह्म-परम्
that You Brahma Absolute
ज्योति:-आकाशम्-इव
effulgence ether like
विस्तृतम्
all-pervading
It is in You where this universe is manifested, and You Who shines in this universe. That You the Supreme Brahman, The Self effugent, is ether like all- pervading.
यो माययेदं पुरुरूपयासृजद् विभर्ति भूय: क्षपयत्यविक्रिय: ।
यद्भेदबुद्धि: सदिवात्मदु:स्थया तमात्मतन्त्रं भगवन् प्रतीमहि ॥६१॥
य: मायया-इदम् पुरु-रूपया
(You) Who by Maayaa this, many faceted
असृजद् विभर्ति भूय:
evolved, sustains, again
क्षपयति-अविक्रिय:
dissolves unchanged
यत्-भेद-बुद्धि: सत्-इव-
by which differentiating mind, real like
आत्म-दु:स्थया तम्-
in (Your) self remains, That
आत्म-तन्त्रम् भगवन् प्रतीमहि
Self -dependent O Lord! We know
You, though unchanged, by Your Maayaa evolve this many faceted universe, sustain it and again desolve it, which seems like real, and gives rise to the notion of differences, that Maayaa remains in You, Whom we know as The Self-dependent Lord.
क्रियाकलापैरिदमेव योगिन: श्रद्धान्विता: साधु यजन्ति सिद्धये ।
भूतेन्द्रियान्त:करणोपलक्षितं वेदे च तन्त्रे च त एव कोविदा: ॥६२॥
क्रिया-कलापै:-
by rituals performing
इदम्-एव योगिन:
this only the Yogis
श्रद्धा-अन्विता:
with faith imbued
साधु यजन्ति सिद्धये
well worship, for liberation
भूत-इन्द्रिय-अन्त:करण-
the elements senses and mind
उपलक्षितम् वेदे च तन्त्रे च
indicated in Vedas and scriptures
ते एव कोविदा:
they only are experts
The yogis, imbued with faith, who worship Your this form only, which is indicated by the elements, senses and the mind, by performing rituals, for the purpose of liberation, they alone are experts in the Vedas and scriptures.
त्वमेक आद्य: पुरुष: सुप्तशक्तिस्तया रज:सत्त्वतमो विभिद्यते ।
महानहं खं मरुदग्निवार्धरा: सुरर्षयो भूतगणा इदं यत: ॥६३॥
त्वम्-एक: आद्य: पुरुष:
Your are One, The Primary Person
सुप्त-शक्ति:-तया
with sleeping (dormant) energy, by her (Maayaa)
रज:-सत्त्व-तम: विभिद्यते
Rajas, Sattva, Tamas are divided
महान्-अहम् खम् मरुत्
the mahat-tatvas, the ego, the ether
अग्नि-वा:-धरा: सुर-ऋषय:
air fire water the earth, the gods, sages
भूत-गणा: इदम् यत:
the beings multitudes, this universe from where (come)
You are The One Primary Person with Your dormant energy, Maayaa. By her, the three gunas, Satva, Rajas, and Tamas are divided. By her only the Mahat-tatva (principle of cosmic intelligence), the ego, the ether, air, fire, water, the earth, the gods and sages and the mutitudes of beings and this universe come into existence.
सृष्टं स्वशक्त्येदमनुप्रविष्टश्चतुर्विधं पुरमात्मांशकेन ।
अथो विदुस्तं पुरुषं सन्तमन्तर्भुङ्क्ते हृषीकैर्मधु सारघं य: ॥६४॥
सृष्टम् स्व-शक्त्या-
created by Your own energy (Maayaa)
इदम्-अनुप्रविष्ट:-
this (universe) and entered it
चतु:-विधम् पुरम्-
four types of bodies
आत्म-अंशकेन
by (your) Self a part
अथ: विदु:-तम् पुरुषम्
then is known that as Purush (or Jeeva)
सन्तम्-अन्त:-भुङ्क्ते हृषीकै:-
staying inside, enjoys by the senses
मधु सारघम् य:
honey the bees like Who
You, Who created by Your energy, Maayaa, this universe, entered it. By a part of Your Own Self, brought forth four types bodies, that part is known as Purusha, or jeeva, and Which staying inside, enjoys the trivial pleasure through the senses like the bees enjoy honey.
स एष लोकानतिचण्डवेगो विकर्षसि त्वं खलु कालयान: ।
भूतानि भूतैरनुमेयतत्त्वो घनावलीर्वायुरिवाविषह्य: ॥६५॥
स: एष: लोकान्-अति-चण्ड-वेग:
That, This the worlds, very harsh speed
विकर्षसि त्वम्
destroy You
खलु कालयान:
only (indeed), destruction generating
भूतानि भूतै:-अनुमेय-तत्त्व:
the beings by the beings, inferred True Nature
घनावली:-वायु:-इव-अविषह्य:
clouds' clusters, wind as unbearable
That This You only, Whose True Nature can only be infered, destroy the worlds by a very harsh speed, generating distruction in the beings by the beings, as the unbearable wind sweeps away the clusters of clouds.
प्रमत्तमुच्चैरितिकृत्यचिन्तया प्रवृद्धलोभं विषयेषु लालसम् ।
त्वमप्रमत्त: सहसाभिपद्यसे क्षुल्लेलिहानोऽहिरिवाखुमन्तक: ॥६६॥
प्रमत्तम्-उच्चै:-
careless utterly
इति-कृत्य-चिन्तया
this work worrying
प्रवृद्ध-लोभम्
increased greed
विषयेषु लालसम्
in worldly projects engrossed
त्वम्-अप्रमत्त:
You alert
सहसा-अभिपद्यसे
suddenly embark
क्षुत्-लेलिहान:-
by hunger licking the lips
अहि:-इव-अखुम्-अन्तक:
snake like, rat Death
A person, (jeeva) is utterly careless worrying about his work, engrossed in worldly projects, and seized with immense greed. You, all alert, suddenly pounce on him as death, like a snake licking his lips in hunger pounces on a rat.
कस्त्वत्पदाब्जं विजहाति पण्डितो यस्तेऽवमानव्ययमानकेतन: ।
विशङ्कयास्मद्गुरुरर्चति स्म यद् विनोपपत्तिं मनवश्चतुर्दश ॥६७॥
क:-त्वत्-पद-अब्जम्
who Your feet lotus
विजहाति पण्डित:
will abandon the wise
य:-ते-अवमान-
who You neglecting
व्यय-मान-केतन:
wearing away the body
विशङ्कया-अस्मत्-
with the doubt (fear) our
गुरु:-अर्चति स्म
ancestor worships
यत् विना-उपपत्तिम्
which without questioning
मनव:-चतुर्दश
the Manus fourteen
What wise man will abandon Your lotus feet, whose body is wearing away by neglecting You, Whom, our ancestor, Brahmaa, full of doubt and fear, worships, and the fourteen Manus worship with unquestioning faith.
अथ त्वमसि नो ब्रह्मन् परमात्मन् विपश्चिताम् ।
विश्वं रुद्रभयध्वस्तमकुतश्चिद्भया गति: ॥६८॥
अथ त्वम्-असि न:
now You are, our,
ब्रह्मन् परमात्मन्
O Brahman! The Supreme Spirit
विपश्चिताम्
to the knowers
विश्वम् रुद्र-भय-
the world by Rudra's fear
ध्वस्तम्-अकुतश्चित्-
dead like, without
भया गति:
fear the resort
O Brahman! Now, when the world is dead-like by the fear of Rudra, to us who are the knowers of You as The Supreme Spirit, You are the resort without fear.
इदं जपत भद्रं वो विशुद्धा नृपनन्दना: ।
स्वधर्ममनुतिष्ठन्तो भगवत्यर्पिताशया: ॥६९॥
इदम् जपत भद्रम् व:
this repeating, well be with you
विशुद्धा: नृप-नन्दना:
purified O Princes!
स्व-धर्मम्-अनुतिष्ठन्त:
own duties performing
भगवति-अर्पित-आशया:
in The Lord placing mind
O Princes! Repeat this, by which you will be purified and performing your own duties and placing your mind in The Lord, well will be with you.
तमेवात्मानमात्मस्थं सर्वभूतेष्ववस्थितम् ।
पूजयध्वं गृणन्तश्च ध्यायन्तश्चासकृद् हरिम् ॥७०॥
तम्-एव-आत्मानम्-आत्मस्थम्
Him only The Spirit, in heart dwelling
सर्व-भूतेषु-अवस्थितम्
in all creatures present
पूजयध्वम् गृणन्त:-च
worship, extol and
ध्यायन्त:-च असकृद् हरिम्
meditate on and again and again Shree Hari
The only Spirit Hari, dwelling in the heart, present in all creatures, worship Him, meditate on Him and extall Him again and again.
योगादेशमुपासाद्य धारयन्तो मुनिव्रता: ।
समाहितधिय: सर्व एतदभ्यसतादृता: ॥७१॥
योगादेशम्-उपासाद्य
’Yogaadesha' retaining
धारयन्त: मुनि-व्रता:
taking on hermit's vows
समाहित-धिय: सर्वे
concentrated in mind, all (of you)
एतत्-अभ्यसत-आदृता:
this (hymn) repeat with reverence
All of you, retain this hymn to memory which is called 'Yogaadesh', imparted by me. Taking on the vows of hermits, with a concentrated mind repeat it with reverence.
इदमाह पुरास्माकं भगवान् विश्वसृक्पति: ।
भृग्वादीनामात्मजानां सिसृक्षु:संसिसृक्षताम् ॥७२॥
इदम्-आह पुरा-अस्माकम्
this was said, earlier to us
भगवान् विश्व-सृक्-पति:
by The Lord, the worlds' progenitors lord
भृगु-आदीनाम्-आत्मजानाम्
to Bhrigu and others (his) sons
सिसृक्षु: संसिसृक्षताम्
eager to create, and willing to create
This was earlier told to us, Bhrigu and others, the sons of Brahmaa, who were willing to create, by Brahmaa, the lord of the progenitors, who was eager to create further.
ते वयं नोदिता: सर्वे प्रजासर्गे प्रजेश्वरा: ।
अनेन ध्वस्ततमस: सिसृक्ष्मो विविधा: प्रजा: ॥७३॥
ते वयम् नोदिता: सर्वे
those we, encouraged all
प्रजा-सर्गे प्रजेश्वरा:
in procreation, the lords of created beings
अनेन ध्वस्त-तमस:
by this (hymn), rid of ignorance
सिसृक्ष्म:विविधा: प्रजा:
created, various species
Those we all, the lords of the created beings, encouraged in procreating and having been rid of iganorance by this hymn, evolved various species.
अथेदं नित्यदा युक्तो जपन्नवहित: पुमान् ।
अचिराच्छ्रेय आप्नोति वासुदेवपरायण: ॥७४॥
अथ-इदम् नित्यदा युक्त:
now this, everyday with concentration
जपन्-अवहित: पुमान्
repeating attentively, a person
अचिरात्-श्रेय आप्नोति
soon blessedness attains
वासुदेव-परायण:
to Vaasudeva devoted
Even now, if a person who is devoted to Vaasudeva, repeats this hymn attentively and with concentration, every day, soon attains blessedness.
श्रेयसामिह सर्वेषां ज्ञानं नि:श्रेयसं परम् ।
सुखं तरति दुष्पारं ज्ञाननौर्व्यसनार्णवम् ॥७५॥
श्रेयसाम्-इह सर्वेषाम्
the blessings here, of all
ज्ञानम् नि:श्रेयसम् परम्
the knowledge for beatitude is highest
सुखम् तरति दुष्पारम्
easily crosses, the difficult to cross
ज्ञान-नौ:-व्यसन-अर्णवम्
by knowledge boat, misery ocean
Here, in this world, of all the blessings, the spiritual enlightenment leading to beatitude, is the highest. By this knowledge boat, one easily crosses the ocean of misery which is difficult to cross.
य इमं श्रद्धया युक्तो मद्गीतं भगवत्स्तवम् ।
अधीयानो दुराराध्यं हरिमाराधयत्यसौ ॥७६॥
य: इमम् श्रद्धया युक्त:
whoever this, with reverence imbued
मत्-गीतम् भगवत्-स्तवम्
by me sung, Lord's hymn,
अधीयान: दुराराध्यम्
dwells, difficult to please
हरिम्-आराधयति-असौ
The Lord propitiates, he
Whoever imbude with reverence, dwells on this hymn to The Lord sung by me, he propitiates The Lord, Who is otherwise difficult to please.
विन्दते पुरुषोऽमुष्माद्यद्यदिच्छत्यसत्वरम् ।
मद्गीतगीतात्सुप्रीताच्छ्रेयसामेकवल्लभात् ॥७७॥
विन्दते पुरुष:-अमुष्मात्-
obtains the person from Him
यत्-यत्-इच्छति-असत्वरम्
all that desires, steadily
मत्-गीत-गीतात्-सुप्रीतात्-
my hymn by singing, very pleased
श्रेयसाम्-एक-वल्लभात्
of the blessings The lone Repository
From the sole repository of all blessing, a person obtains all that he desires for, by steadily singing my hymn and so pleasing Him very much.
इदं य: कल्य उत्थाय प्राञ्जलि: श्रद्धयान्वित: ।
शृणुयाच्छ्रावयेन्मर्त्यो मुच्यते कर्मबन्धनै: ॥७८॥
इदम् य: कल्ये उत्थाय
this whoever, at dawn arising
प्राञ्जलि: श्रद्धया-अन्वित:
with joined palms, and with reverence imbued
शृणुयात्-श्रावयेत्-मर्त्य:
hears or recites a mortal
मुच्यते कर्म-बन्धनै:
is released, from Karma bondages
A mortal who arises at dawn and with joined palms, full of reverence, hears or recites this hymn, is released from the bondage of Karmas.
गीतं मयेदं नरदेवनन्दना: परस्य पुंस: परमात्मन: स्तवम् ।
जपन्त एकाग्रधियस्तपो महत् चरध्वमन्ते तत आप्स्यथेप्सितम् ॥७९॥
गीतम् मया-इदम्
hymn by me this
नरदेव-नन्दना:
O Royal princes!
परस्य पुंस:
of The Supreme Person
परमात्मन: स्तवम्
The Over soul, hymn
जपन्त: एकाग्र-धिय:-
repeating with concentrated mind
तप: महत् चरध्वम्-
austerities great practicing
अन्ते तत: आप्स्यथ-
in the end, then, will obtain
ईप्सितम्
the desired
O Royal Princes! This hymn by me, in praise of The Supreme Person, The Oversoul, when repeated with concentration of mind, and with the practice of austerities, in the end it will bring the desired results for you.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे रुद्रगीतं नाम चतुर्विंशोऽध्याय: ॥२४॥
Thus ends the twenty-fourth discourse entitled 'The hymn sung by Lord Rudra', in Book Four of the great and glorious Bhaagavata-Puraana.