Bhagavata Purana — Skandha 5 — Chapter 18
SB 5 18.1
श्री-शुक उवाच तथा च भद्रश्रवा नाम धर्म-सुतस् तत्-कुल-पतयः पुरुषा भद्राश्व-वर्षे साक्षाद् भगवतो वासुदेवस्य प्रियां तनुं धर्ममयीं हयशीर्षाभिधानां परमेण समाधिना सन्निधाप्येदम् अभिगृणन्त उपधावन्ति
śrī-śuka uvāca tathā ca bhadraśravā nāma dharma-sutas tat-kula-patayaḥ puruṣā bhadrāśva-varṣe sākṣād bhagavato vāsudevasya priyāṃ tanuṃ dharmamayīṃ hayaśīrṣābhidhānāṃ parameṇa samādhinā sannidhāpyedam abhigṛṇanta upadhāvanti
Śrī Śuka said: And so too Bhadraśravā by name, the son of Dharma, and the men who are the heads of his family, in the region of Bhadrāśva, bringing near by the highest concentration the beloved form of the Lord Vāsudeva himself, the form made of dharma called Hayaśīrṣa (Horse-head), approach (him) in worship, reciting this:
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.2
_* भद्रश्रवस ऊचुः ॐ नमो भगवते धर्मायात्म-विशोधनाय नम इति
_* bhadraśravasa ūcuḥ oṃ namo bhagavate dharmāyātma-viśodhanāya nama iti
The Bhadraśravases said: Oṃ! Homage to the Lord, to Dharma, to the purifier of the self — homage, (they said).
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.3
_* अहो विचित्रं भगवद्-विचेष्टितं घ्नन्तं जनो ऽयं हि मिषन् न पश्यति ध्यायन्न् असद् यर्हि विकर्म सेवितुं निर्हृत्य पुत्रं पितरं जिजीविषति
_* aho vicitraṃ bhagavad-viceṣṭitaṃ ghnantaṃ jano 'yaṃ hi miṣan na paśyati dhyāyann asad yarhi vikarma sevituṃ nirhṛtya putraṃ pitaraṃ jijīviṣati
Ah, how strange is the Lord's working: this person, though looking on, does not see (death) striking him down; while he broods on the unreal so as to engage in forbidden action, having carried out his (dead) son, a father wishes to go on living.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.4
वदन्ति विश्वं कवयः स्म नश्वरं पश्यन्ति चाध्यात्मविदो विपश्चितः तथापि मुह्यन्ति तवाज मायया सुविस्मितं कृत्यम् अजं नतो ऽस्मि तम्
vadanti viśvaṃ kavayaḥ sma naśvaraṃ paśyanti cādhyātmavido vipaścitaḥ tathāpi muhyanti tavāja māyayā suvismitaṃ kṛtyam ajaṃ nato 'smi tam
The seers do declare the universe perishable, and the discerning knowers of the self see it so; yet even they are deluded by your illusive power, O unborn one. Most astonishing is that deed; to that unborn one I bow.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.5
विश्वोद्भव-स्थान-निरोध-कर्म ते ह्य् अकर्तुर् अङ्गीकृतम् अप्य् अपावृतः युक्तं न चित्रं त्वयि कार्य-कारणे सर्वात्मनि व्यतिरिक्ते च वस्तुतः
viśvodbhava-sthāna-nirodha-karma te hy akartur aṅgīkṛtam apy apāvṛtaḥ yuktaṃ na citraṃ tvayi kārya-kāraṇe sarvātmani vyatirikte ca vastutaḥ
The work of the world's arising, standing and cessation is yours, though you are no doer — even when it is undertaken, you remain uncovered (by it). It is fitting, not wonderful, in you, who are (both) effect and cause, the self of all, and yet in truth distinct.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.6
वेदान् युगान्ते तमसा तिरस्कृतान् रसातलाद् यो नृ-तुरङ्ग-विग्रहः प्रत्याददे वै कवये ऽभियाचते तस्मै नमस् ते ऽवितथेहिताय इति
vedān yugānte tamasā tiraskṛtān rasātalād yo nṛ-turaṅga-vigrahaḥ pratyādade vai kavaye 'bhiyācate tasmai namas te 'vitathehitāya iti
He who, in the form of a man-horse, brought back from Rasātala the Vedas that had been eclipsed by darkness at the age's end, (giving them) to the seer (Brahmā) who begged for them — homage to you, whose endeavours are never in vain, (they said).
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.7
हरि-वर्षे चापि भगवान् नर-हरि-रूपेणास्ते तद्-रूप-ग्रहण-निमित्तम् उत्तरत्राभिधास्ये तद् दयितं रूपं महा-पुरुष-गुण-भाजनो महा-भागवतो दैत्य-दानव-कुल-तीर्थीकरण-शीला-चरितः प्रह्लादो ऽव्यवधानानन्य-भक्ति-योगेन सह तद्-वर्ष-पुरुषैर् उपास्ते इदं चोदाहरति
hari-varṣe cāpi bhagavān nara-hari-rūpeṇāste tad-rūpa-grahaṇa-nimittam uttaratrābhidhāsye tad dayitaṃ rūpaṃ mahā-puruṣa-guṇa-bhājano mahā-bhāgavato daitya-dānava-kula-tīrthīkaraṇa-śīlā-caritaḥ prahlādo 'vyavadhānānanya-bhakti-yogena saha tad-varṣa-puruṣair upāste idaṃ codāharati
And in Hari-varṣa too the Lord abides in the form of the man-lion; the reason for his taking that form I shall tell later on. That beloved form Prahlāda worships — he who is a vessel of the qualities of the Great Person, a great devotee, whose character and conduct made a place of pilgrimage of the lineage of Daityas and Dānavas — with unbroken, undivided devotional yoga, together with the men of that region, and he recites this:
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.8
_* ॐ नमो भगवते नरसिंहाय नमस् तेजस्-तेजसे आविर्-आविर्भव वज्र-नख वज्र-दंष्ट्र कर्माशयान् रन्धय रन्धय तमो ग्रस ग्रस ॐ स्वाहा अभयम् अभयम् आत्मनि भूयिष्ठा ॐ क्ष्रौम्
_* oṃ namo bhagavate narasiṃhāya namas tejas-tejase āvir-āvirbhava vajra-nakha vajra-daṃṣṭra karmāśayān randhaya randhaya tamo grasa grasa oṃ svāhā abhayam abhayam ātmani bhūyiṣṭhā oṃ kṣraum
Oṃ, homage to the Lord Narasiṃha; homage to the splendour of splendours. Appear, appear, O you of thunderbolt claws, thunderbolt fangs! Burn out, burn out the latent tendencies of (past) actions! Devour, devour the darkness! Oṃ, svāhā. May there be fearlessness, fearlessness in abundance within the self. Oṃ kṣraum.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.9
_* स्वस्त्य् अस्तु विश्वस्य खलः प्रसीदतां ध्यायन्तु भूतानि शिवं मिथो धिया मनश् च भद्रं भजताद् अधोक्षजे आवेश्यतां नो मतिर् अप्य् अहैतुकी
_* svasty astu viśvasya khalaḥ prasīdatāṃ dhyāyantu bhūtāni śivaṃ mitho dhiyā manaś ca bhadraṃ bhajatād adhokṣaje āveśyatāṃ no matir apy ahaitukī
May there be well-being for the universe; may the wicked man become gracious; may beings meditate with their minds on one another's good; and may the mind take delight in the Lord beyond the senses. May our thought too be absorbed (in him) without any motive.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.10
मागार-दारात्मज-वित्त-बन्धुषु सङ्गो यदि स्याद् भगवत्-प्रियेषु नः यः प्राण-वृत्त्या परितुष्ट आत्मवान् सिद्ध्यत्य् अदूरान् न तथेन्द्रिय-प्रियः
māgāra-dārātmaja-vitta-bandhuṣu saṅgo yadi syād bhagavat-priyeṣu naḥ yaḥ prāṇa-vṛttyā parituṣṭa ātmavān siddhyaty adūrān na tathendriya-priyaḥ
May we have no attachment to home, wife, children, wealth and kin — unless it be to those dear to the Lord. He who is content with (what sustains) the vital breath and is master of himself succeeds before long; not so one who is fond of sense-pleasure.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.11
यत्-सङ्ग-लब्धं निज-वीर्य-वैभवं तीर्थं मुहुः संस्पृशतां हि मानसम् हरत्य् अजो ऽन्तः श्रुतिभिर् गतो ऽङ्गजं को वै न सेवेत मुकुन्द-विक्रमम्
yat-saṅga-labdhaṃ nija-vīrya-vaibhavaṃ tīrthaṃ muhuḥ saṃspṛśatāṃ hi mānasam haraty ajo 'ntaḥ śrutibhir gato 'ṅgajaṃ ko vai na seveta mukunda-vikramam
For the unborn one, entered within through the ear, carries away what is born of the body from those who again and again touch that holy water — the mind's own lake — which is the majesty of his own valour and is gained through association with such (devotees). Who indeed would not serve the exploits of Mukunda?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.12
यस्यास्ति भक्तिर् भगवत्य् अकिञ्चना सर्वैर् गुणैस् तत्र समासते सुराः हराव् अभक्तस्य कुतो महद्-गुणा मनोरथेनासति धावतो बहिः
yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ
In whom there is devotion to the Lord free of any (other) possession, in him all the gods dwell together with all the virtues. But whence should great qualities come to one without devotion to Hari, who runs outward after the unreal by the mind's own wishing?
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.13
हरिर् हि साक्षाद् भगवान् शरीरिणाम् आत्मा झषाणाम् इव तोयम् ईप्सितम् हित्वा महांस् तं यदि सज्जते गृहे तदा महत्त्वं वयसा दम्पतीनाम्
harir hi sākṣād bhagavān śarīriṇām ātmā jhaṣāṇām iva toyam īpsitam hitvā mahāṃs taṃ yadi sajjate gṛhe tadā mahattvaṃ vayasā dampatīnām
For Hari, the Lord himself, is the very self of embodied beings, sought after as water is by fishes. If a great man abandons him and clings to household life, then his greatness is (mere) greatness by years, like that of married couples.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.14
तस्माद् रजो-राग-विषाद-मन्यु- मान-स्पृहा-भयदैन्याधिमूलम् हित्वा गृहं संसृति-चक्रवालं नृसिंह-पादं भजताकुतोभयम् इति
tasmād rajo-rāga-viṣāda-manyu- māna-spṛhā-bhayadainyādhimūlam hitvā gṛhaṃ saṃsṛti-cakravālaṃ nṛsiṃha-pādaṃ bhajatākutobhayam iti
Therefore, abandoning the household — which is the ring of transmigration and the root-cause of passion, craving, dejection, anger, pride, longing, fear and abjection — worship the feet of the man-lion, where fear comes from nowhere, (he said).
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.15
केतुमाले ऽपि भगवान् कामदेव-स्वरूपेण लक्ष्म्याः प्रिय-चिकीर्षया प्रजापतेर् दुहित्-णां पुत्राणां तद्-वर्ष-पतीनां पुरुषायुषाहो-रात्र-परिसङ्ख्यानानां यासां गर्भा महा-पुरुष-महास्त्र-तेजसोद्वेजित-मनसां विध्वस्ता व्यसवः संवत्सरान्ते विनिपतन्ति
ketumāle 'pi bhagavān kāmadeva-svarūpeṇa lakṣmyāḥ priya-cikīrṣayā prajāpater duhit-ṇāṃ putrāṇāṃ tad-varṣa-patīnāṃ puruṣāyuṣāho-rātra-parisaṅkhyānānāṃ yāsāṃ garbhā mahā-puruṣa-mahāstra-tejasodvejita-manasāṃ vidhvastā vyasavaḥ saṃvatsarānte vinipatanti
In Ketumāla too the Lord abides in the form of Kāmadeva, out of a wish to please Lakṣmī, and (for the sake of) the daughters of the Prajāpati and the sons who are the rulers of that region — as many as the days and nights of a man's lifespan — whose (the daughters') foetuses, their minds shaken by the fiery power of the great weapon of the Great Person, are shattered and, lifeless, fall out at the year's end.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.16
_* अतीव सुललित-गति-विलास-विलसित-रुचिर-हास-लेशावलोक-लीलया किञ्चिद्-उत्तम्भित-सुन्दर-भ्रू-मण्डल-सुभग-वदनारविन्द-श्रिया रमां रमयन्न् इन्द्रियाणि रमयते
_* atīva sulalita-gati-vilāsa-vilasita-rucira-hāsa-leśāvaloka-līlayā kiñcid-uttambhita-sundara-bhrū-maṇḍala-subhaga-vadanāravinda-śriyā ramāṃ ramayann indriyāṇi ramayate
By the play of his glances, with their trace of lovely laughter glinting forth in the exceedingly graceful sport of his movement, and by the beauty of his auspicious lotus face with its lovely arch of brow slightly raised, he delights Ramā and delights (her) senses.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.17
_* तद् भगवतो मायामयं रूपं परम-समाधि-योगेन रमा देवी संवत्सरस्य रात्रिषु प्रजापतेर् दुहितृभिर् उपेताहःसु च तद्-भर्तृभिर् उपास्ते इदं चोदाहरति
_* tad bhagavato māyāmayaṃ rūpaṃ parama-samādhi-yogena ramā devī saṃvatsarasya rātriṣu prajāpater duhitṛbhir upetāhaḥsu ca tad-bhartṛbhir upāste idaṃ codāharati
That illusion-made form of the Lord the goddess Ramā worships by the yoga of highest concentration, in the nights of the year together with the daughters of the Prajāpati, and in the days together with their husbands; and she recites this:
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.18
_* ॐ ह्रां ह्रीं ह्रूं ॐ नमो भगवते हृषीकेशाय सर्व-गुण-विशेषैर् विलक्षितात्मने आकूतीनां चित्तीनां चेतसां विशेषाणां चाधिपतये षोडश-कलाय च्छन्दो-मयायान्न-मयायामृत-मयाय सर्व-मयाय सहसे ओजसे बलाय कान्ताय कामाय नमस् ते उभयत्र भूयात्
_* oṃ hrāṃ hrīṃ hrūṃ oṃ namo bhagavate hṛṣīkeśāya sarva-guṇa-viśeṣair vilakṣitātmane ākūtīnāṃ cittīnāṃ cetasāṃ viśeṣāṇāṃ cādhipataye ṣoḍaśa-kalāya cchando-mayāyānna-mayāyāmṛta-mayāya sarva-mayāya sahase ojase balāya kāntāya kāmāya namas te ubhayatra bhūyāt
Oṃ hrāṃ hrīṃ hrūṃ, oṃ. Homage to the Lord Hṛṣīkeśa, whose self is marked out (as distinct) from all particular qualities, the overlord of intentions, of purposes, of minds and of their particulars; who has sixteen parts; who consists of metre, of food, of nectar, of all; to might, to vigour, to strength, to loveliness, to desire — may homage to you be (present) in both (day and night / both worlds).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.19
_* स्त्रियो व्रतैस् त्वा हृषीकेश्वरं स्वतो ह्य् आराध्य लोके पतिम् आशासते ऽन्यम् तासां न ते वै परिपान्त्य् अपत्यं प्रियं धनायूंषि यतो ऽस्व-तन्त्राः
_* striyo vratais tvā hṛṣīkeśvaraṃ svato hy ārādhya loke patim āśāsate 'nyam tāsāṃ na te vai paripānty apatyaṃ priyaṃ dhanāyūṃṣi yato 'sva-tantrāḥ
Women, having on their own worshipped you, the lord of the senses, by their vows, ask in this world for some other man as husband. But those (husbands) do not protect their offspring, their dear (wives), their wealth or their lives, since they are not their own masters.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.20
स वै पतिः स्याद् अकुतोभयः स्वयं समन्ततः पाति भयातुरं जनम् स एक एवेतरथा मिथो भयं नैवात्मलाभाद् अधि मन्यते परम्
sa vai patiḥ syād akutobhayaḥ svayaṃ samantataḥ pāti bhayāturaṃ janam sa eka evetarathā mitho bhayaṃ naivātmalābhād adhi manyate param
He alone would be a husband who has nothing to fear from any side, who himself protects on every side people tormented by fear. He is the one and only; otherwise there is mutual fear, and one regards nothing higher than the gaining of the Self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.21
या तस्य ते पाद-सरोरुहार्हणं निकामयेत् साखिल-काम-लम्पटा तद् एव रासीप्सितम् ईप्सितो ऽर्चितो यद्-भग्न-याच्ञा भगवन् प्रतप्यते
yā tasya te pāda-saroruhārhaṇaṃ nikāmayet sākhila-kāma-lampaṭā tad eva rāsīpsitam īpsito 'rcito yad-bhagna-yācñā bhagavan pratapyate
A woman who longs for the honouring of your lotus feet — she is (already) greedy for every desire; (yet) grant her just that thing she desires, you who are desired and worshipped, for one whose request is broken is scorched (with grief), O Lord.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.22
मत्-प्राप्तये ऽजेश-सुरासुरादयस् तप्यन्त उग्रं तप ऐन्द्रिये धियः ऋते भवत्-पाद-परायणान् न मां विन्दन्त्य् अहं त्वद्-धृदया यतो ऽजित
mat-prāptaye 'jeśa-surāsurādayas tapyanta ugraṃ tapa aindriye dhiyaḥ ṛte bhavat-pāda-parāyaṇān na māṃ vindanty ahaṃ tvad-dhṛdayā yato 'jita
For the attainment of me, the unborn one (Brahmā), Śiva, gods, demons and the rest perform fierce austerity, their minds fixed on sense objects; (but) apart from those devoted to your feet they do not find me, since my heart is yours, O unconquered one.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.23
स त्वं ममाप्य् अच्युत शीर्ष्णि वन्दितं कराम्बुजं यत् त्वद्-अधायि सात्वताम् बिभर्षि मां लक्ष्म वरेण्य मायया क ईश्वरस्येहितम् ऊहितुं विभुर् इति
sa tvaṃ mamāpy acyuta śīrṣṇi vanditaṃ karāmbujaṃ yat tvad-adhāyi sātvatām bibharṣi māṃ lakṣma vareṇya māyayā ka īśvarasyehitam ūhituṃ vibhur iti
You, that very one, O Acyuta, have placed upon my head too that honoured lotus hand which you laid upon the Sātvatas; by your māyā, O most excellent one, you bear me as your mark. Who is competent to fathom the Lord's doing?
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.24
रम्यके च भगवतः प्रियतमं मात्स्यम् अवतार-रूपं तद्-वर्ष-पुरुषस्य मनोः प्राक्-प्रदर्शितं स इदानीम् अपि महता भक्ति-योगेनाराधयतीदं चोदाहरति
ramyake ca bhagavataḥ priyatamaṃ mātsyam avatāra-rūpaṃ tad-varṣa-puruṣasya manoḥ prāk-pradarśitaṃ sa idānīm api mahatā bhakti-yogenārādhayatīdaṃ codāharati
And in Ramyaka there is the Lord's most beloved incarnational form as a fish, which was formerly shown to Manu, the man of that region; and he even now worships it with great devotional yoga and recites this:
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.25
_* ॐ नमो भगवते मुख्यतमाय नमः सत्त्वाय प्राणायौजसे सहसे बलाय महा-मत्स्याय नम इति
_* oṃ namo bhagavate mukhyatamāya namaḥ sattvāya prāṇāyaujase sahase balāya mahā-matsyāya nama iti
Oṃ. Obeisance to the Lord, the foremost of all. Obeisance to being, to breath, to vital power, to force, to strength; obeisance to the Great Fish.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.26
_* अन्तर् बहिश् चाखिल-लोक-पालकैर् अदृष्ट-रूपो विचरस्य् उरु-स्वनः स ईश्वरस् त्वं य इदं वशे ऽनयन् नाम्ना यथा दारुमयीं नरः स्त्रियम्
_* antar bahiś cākhila-loka-pālakair adṛṣṭa-rūpo vicarasy uru-svanaḥ sa īśvaras tvaṃ ya idaṃ vaśe 'nayan nāmnā yathā dārumayīṃ naraḥ striyam
Within and without you move, your form unseen by all the guardians of the worlds, loud-sounding; you are that Lord who has brought this (world) under control by mere name, as a man does a woman made of wood.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.27
यं लोक-पालाः किल मत्सर-ज्वरा हित्वा यतन्तो ऽपि पृथक् समेत्य च पातुं न शेकुर् द्वि-पदश् चतुष्-पदः सरीसृपं स्थाणु यद् अत्र दृश्यते
yaṃ loka-pālāḥ kila matsara-jvarā hitvā yatanto 'pi pṛthak sametya ca pātuṃ na śekur dvi-padaś catuṣ-padaḥ sarīsṛpaṃ sthāṇu yad atra dṛśyate
Him whom the guardians of the worlds, fevered with envy, abandoned — and though they strove, separately and together, they were unable to protect the two-footed, four-footed, creeping and stationary beings that are seen here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.28
भवान् युगान्तार्णव ऊर्मि-मालिनि क्षोणीम् इमाम् ओषधि-वीरुधां निधिम् मया सहोरु क्रमते ऽज ओजसा तस्मै जगत्-प्राण-गणात्मने नम इति
bhavān yugāntārṇava ūrmi-mālini kṣoṇīm imām oṣadhi-vīrudhāṃ nidhim mayā sahoru kramate 'ja ojasā tasmai jagat-prāṇa-gaṇātmane nama iti
In the ocean at the end of the age, garlanded with waves, you, O unborn one, with mighty vigour move about along with me, (bearing) this earth, the treasure-house of herbs and plants. Obeisance to him, the self of the host of the world's life-breaths.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.29
हिरण्मये ऽपि भगवान् निवसति कूर्म-तनुं बिभ्राणस् तस्य तत् प्रियतमां तनुम् अर्यमा सह वर्ष-पुरुषैः पितृ-गणाधिपतिर् उपधावति मन्त्रम् इमं चानुजपति
hiraṇmaye 'pi bhagavān nivasati kūrma-tanuṃ bibhrāṇas tasya tat priyatamāṃ tanum aryamā saha varṣa-puruṣaiḥ pitṛ-gaṇādhipatir upadhāvati mantram imaṃ cānujapati
In Hiraṇmaya too the Lord dwells, bearing the body of a tortoise; and that most beloved body of his, Aryamā, lord of the host of the ancestors, together with the men of that region, worships, and he recites this mantra:
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.30
_* ॐ नमो भगवते अकूपाराय सर्व-सत्त्व-गुण-विशेषणायानु-पलक्षित-स्थानाय नमो वर्ष्मणे नमो भूम्ने नमो नमो ऽवस्थानाय नमस् ते
_* oṃ namo bhagavate akūpārāya sarva-sattva-guṇa-viśeṣaṇāyānu-palakṣita-sthānāya namo varṣmaṇe namo bhūmne namo namo 'vasthānāya namas te
Oṃ. Obeisance to the Lord, the boundless one, who is the distinguishing (principle) of the qualities of all beings, whose station is not to be discerned. Obeisance to (his) bulk, obeisance to (his) vastness, obeisance, obeisance to (his) abiding; obeisance to you.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.31
_* यद्-रूपम् एतन् निज-माययार्पितम् अर्थ-स्वरूपं बहु-रूप-रूपितम् सङ्ख्या न यस्यास्त्य् अयथोपलम्भनात् तस्मै नमस् ते ऽव्यपदेश-रूपिणे
_* yad-rūpam etan nija-māyayārpitam artha-svarūpaṃ bahu-rūpa-rūpitam saṅkhyā na yasyāsty ayathopalambhanāt tasmai namas te 'vyapadeśa-rūpiṇe
This form of yours, laid out by your own māyā, is the very nature of things, made to appear in many forms; of which there is no numbering, because it is not apprehended as it is. Obeisance to you, whose form cannot be designated.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.32
जरायुजं स्वेदजम् अण्डजोद्भिदं चराचरं देवर्षि-पितृ-भूतम् ऐन्द्रियम् द्यौः खं क्षितिः शैल-सरित्-समुद्र- द्वीप-ग्रहर्क्षेत्य् अभिधेय एकः
jarāyujaṃ svedajam aṇḍajodbhidaṃ carācaraṃ devarṣi-pitṛ-bhūtam aindriyam dyauḥ khaṃ kṣitiḥ śaila-sarit-samudra- dvīpa-graharkṣety abhidheya ekaḥ
Born of the womb, born of sweat, born of eggs, sprouting up, moving and unmoving; gods, sages, ancestors, beings, what belongs to the senses; heaven, space, earth, mountains, rivers, oceans, islands, planets and stars — as all this you alone are to be named.
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.33
यस्मिन्न् असङ्ख्येय-विशेष-नाम- रूपाकृतौ कविभिः कल्पितेयम् सङ्ख्या यया तत्त्व-दृशापनीयते तस्मै नमः साङ्ख्य-निदर्शनाय ते इति
yasminn asaṅkhyeya-viśeṣa-nāma- rūpākṛtau kavibhiḥ kalpiteyam saṅkhyā yayā tattva-dṛśāpanīyate tasmai namaḥ sāṅkhya-nidarśanāya te iti
In you, whose particular names, forms and shapes are innumerable, this enumeration has been devised by the wise, the enumeration by which, through the sight of the truth, (all that) is removed. Obeisance to you, the revealer of Sāṅkhya.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.34
उत्तरेषु च कुरुषु भगवान् यज्ञ-पुरुषः कृत-वराह-रूप आस्ते तं तु देवी हैषा भूः सह कुरुभिर् अस्खलित-भक्ति-योगेनोपधावति इमां च परमाम् उपनिषदम् आवर्तयति
uttareṣu ca kuruṣu bhagavān yajña-puruṣaḥ kṛta-varāha-rūpa āste taṃ tu devī haiṣā bhūḥ saha kurubhir askhalita-bhakti-yogenopadhāvati imāṃ ca paramām upaniṣadam āvartayati
And in the northern Kurus the Lord, the Person of sacrifice, abides having taken the form of a boar; and this very goddess Earth, together with the Kurus, worships him with unswerving devotional yoga and recites again and again this supreme secret teaching:
AI translation rendered from the Sanskrit, not a published edition
SB 5 18.35
_* ॐ नमो भगवते मन्त्र-तत्त्व-लिङ्गाय यज्ञ-क्रतवे महा-ध्वरावयवाय महा-पुरुषाय नमः कर्म-शुक्लाय त्रि-युगाय नमस् ते
_* oṃ namo bhagavate mantra-tattva-liṅgāya yajña-kratave mahā-dhvarāvayavāya mahā-puruṣāya namaḥ karma-śuklāya tri-yugāya namas te
Oṃ. Obeisance to the Lord, whose mark is the essence of the mantras, who is the sacrifice and the rite, whose limbs are the great offering, the Great Person. Obeisance to him who is bright with (ritual) action, to him of the three ages; obeisance to you.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.36
_* यस्य स्वरूपं कवयो विपश्चितो गुणेषु दारुष्व् इव जात-वेदसम् मथ्नन्ति मथ्ना मनसा दिदृक्षवो गूढं क्रियार्थैर् नम ईरितात्मने
_* yasya svarūpaṃ kavayo vipaścito guṇeṣu dāruṣv iva jāta-vedasam mathnanti mathnā manasā didṛkṣavo gūḍhaṃ kriyārthair nama īritātmane
Whose own form learned and discerning men, eager to see it, churn out with the mind as churning-stick amid the qualities — as fire from wood — hidden as it is by the objects of ritual acts: obeisance to him whose self is (thus) drawn forth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.37
द्रव्य-क्रिया-हेत्व्-अयनेश-कर्तृभिर् माया-गुणैर् वस्तु-निरीक्षितात्मने अन्वीक्षयाङ्गातिशयात्म-बुद्धिभिर् निरस्त-मायाकृतये नमो नमः
dravya-kriyā-hetv-ayaneśa-kartṛbhir māyā-guṇair vastu-nirīkṣitātmane anvīkṣayāṅgātiśayātma-buddhibhir nirasta-māyākṛtaye namo namaḥ
To him whose self is beheld as the (one) reality through the qualities of māyā — the offering-substance, the act, the motive, the place, the presiding deity and the performers; to him whose māyā-wrought form is cast off by intellects made surpassing through inquiry into the parts: obeisance, obeisance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.38
करोति विश्व-स्थिति-संयमोदयं यस्येप्सितं नेप्सितम् ईक्षितुर् गुणैः माया यथायो भ्रमते तद्-आश्रयं ग्राव्णो नमस् ते गुण-कर्म-साक्षिणे
karoti viśva-sthiti-saṃyamodayaṃ yasyepsitaṃ nepsitam īkṣitur guṇaiḥ māyā yathāyo bhramate tad-āśrayaṃ grāvṇo namas te guṇa-karma-sākṣiṇe
Māyā brings about the maintenance, dissolution and arising of the universe, which is (thus) desired and yet not desired by him who merely looks on, through the qualities — as iron moves toward what it depends on, the magnet. Obeisance to you, the witness of the qualities and of action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 18.39
प्रमथ्य दैत्यं प्रतिवारणं मृधे यो मां रसाया जगद्-आदि-सूकरः कृत्वाग्र-दंष्ट्रे निरगाद् उदन्वतः क्रीडन्न् इवेभः प्रणतास्मि तं विभुम् इति
pramathya daityaṃ prativāraṇaṃ mṛdhe yo māṃ rasāyā jagad-ādi-sūkaraḥ kṛtvāgra-daṃṣṭre niragād udanvataḥ krīḍann ivebhaḥ praṇatāsmi taṃ vibhum iti
(He) who, having crushed in battle the demon who opposed (him), the Boar who is the beginning of the world, having placed me (the earth) on the tip of his tusk, came up out of the waters, like an elephant at play — to that mighty one I am bowed down.
AI translation rendered from the Sanskrit, not a published edition