Bhagavata Purana — Skandha 5 — Chapter 25
SB 5 25.1
_* श्री-शुक उवाच तस्य मूल-देशे त्रिंशद्-योजन-सहस्रान्तर आस्ते या वै कला भगवतस् तामसी समाख्यातानन्त इति सात्वतीया द्रष्टृ-दृश्ययोः सङ्कर्षणम् अहम् इत्य् अभिमान-लक्षणं यं सङ्कर्षणम् इत्य् आचक्षते
_* śrī-śuka uvāca tasya mūla-deśe triṃśad-yojana-sahasrāntara āste yā vai kalā bhagavatas tāmasī samākhyātānanta iti sātvatīyā draṣṭṛ-dṛśyayoḥ saṅkarṣaṇam aham ity abhimāna-lakṣaṇaṃ yaṃ saṅkarṣaṇam ity ācakṣate
Śrī Śuka said: At the base region of that (Pātāla), at a distance of thirty thousand yojanas, abides that portion of the Lord which is called the dark one, Ananta; the followers of the Sātvata (teaching) call him Saṅkarṣaṇa, since he is characterized by the self-conception 'I', which is the drawing together of seer and seen.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 25.2
_* यस्येदं क्षिति-मण्डलं भगवतो ऽनन्त-मूर्तेः सहस्र-शिरस एकस्मिन्न् एव शीर्षणि ध्रियमाणं सिद्धार्थ इव लक्ष्यते
_* yasyedaṃ kṣiti-maṇḍalaṃ bhagavato 'nanta-mūrteḥ sahasra-śirasa ekasminn eva śīrṣaṇi dhriyamāṇaṃ siddhārtha iva lakṣyate
Upon one single head of Him, the Lord of endless form who has a thousand heads, this circle of the earth, being held up, appears like a white mustard seed.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.3
_* यस्य ह वा इदं कालेनोपसञ्जिहीर्षतो ऽमर्ष-विरचित-रुचिर-भ्रमद्-भ्रुवोर् अन्तरेण साङ्कर्षणो नाम रुद्र एकादश-व्यूहस् त्र्य्-अक्षस् त्रि-शिखं शूलम् उत्तम्भयन्न् उदतिष्ठत्
_* yasya ha vā idaṃ kālenopasañjihīrṣato 'marṣa-viracita-rucira-bhramad-bhruvor antareṇa sāṅkarṣaṇo nāma rudra ekādaśa-vyūhas try-akṣas tri-śikhaṃ śūlam uttambhayann udatiṣṭhat
When He wished to withdraw this (universe) in the course of time, from between His brows — beautiful and moving, knit by indignation — there arose the Rudra named Sāṅkarṣaṇa, with eleven expansions, three-eyed, holding up a three-pointed trident.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.4
_* यस्याङ्घ्रि-कमल-युगलारुण-विशद-नख-मणि-षण्ड-मण्डलेष्व् अहि-पतयः सह सात्वतर्षभैर् एकान्त-भक्ति-योगेनावनमन्तः स्व-वदनानि परिस्फुरत्-कुण्डल-प्रभा-मण्डित-गण्ड-स्थलान्य् अति-मनोहराणि प्रमुदित-मनसः खलु विलोकयन्ति
_* yasyāṅghri-kamala-yugalāruṇa-viśada-nakha-maṇi-ṣaṇḍa-maṇḍaleṣv ahi-patayaḥ saha sātvatarṣabhair ekānta-bhakti-yogenāvanamantaḥ sva-vadanāni parisphurat-kuṇḍala-prabhā-maṇḍita-gaṇḍa-sthalāny ati-manoharāṇi pramudita-manasaḥ khalu vilokayanti
In the circling clusters of gems that are the ruddy, clear nails of His two lotus feet, the lords of the serpents, together with the foremost of the Sātvatas, bowing down with one-pointed devotional practice, with delighted minds behold their own faces — exceedingly charming, their cheeks adorned by the radiance of their flashing earrings.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.5
_* यस्यैव हि नाग-राज-कुमार्य आशिष आशासानाश् चार्व्-अङ्ग-वलय-विलसित-विशद-विपुल-धवल-सुभग-रुचिर-भुज-रजत-स्तम्भेष्व् अगुरु-चन्दन-कुङ्कुम-पङ्कानुलेपेनावलिम्पमानास् तद्-अभिमर्शनोन्मथित-हृदय-मकर-ध्वजावेश-रुचिर-ललित-स्मितास् तद्-अनुरागमद-मुदित-मद-विघूर्णितारुण-करुणावलोक-नयन-वदनारविन्दं सव्रीडं किल विलोकयन्ति
_* yasyaiva hi nāga-rāja-kumārya āśiṣa āśāsānāś cārv-aṅga-valaya-vilasita-viśada-vipula-dhavala-subhaga-rucira-bhuja-rajata-stambheṣv aguru-candana-kuṅkuma-paṅkānulepenāvalimpamānās tad-abhimarśanonmathita-hṛdaya-makara-dhvajāveśa-rucira-lalita-smitās tad-anurāgamada-mudita-mada-vighūrṇitāruṇa-karuṇāvaloka-nayana-vadanāravindaṃ savrīḍaṃ kila vilokayanti
His arms are like silver pillars — charming, gleaming with bracelets on lovely limbs, bright, broad, white, auspicious and beautiful; and the daughters of the serpent kings, seeking His blessings, anoint them with paste of aguru, sandal and kuṅkuma, and then, their hearts churned by that touch, with lovely graceful smiles born of the entry of the fish-bannered god (Kāma), they gaze bashfully upon His lotus face, whose eyes, reddened and rolling with the intoxication of joy at their love for Him, cast compassionate glances.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 25.6
_* स एव भगवान् अनन्तो ऽनन्त-गुणार्णव आदि-देव उपसंहृतामर्ष-रोष-वेगो लोकानां स्वस्तय आस्ते
_* sa eva bhagavān ananto 'nanta-guṇārṇava ādi-deva upasaṃhṛtāmarṣa-roṣa-vego lokānāṃ svastaya āste
That very Lord Ananta, the ocean of endless qualities, the primeval god, having drawn back the force of His indignation and wrath, abides for the welfare of the worlds.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.7
_* ध्यायमानः सुरासुरोरग-सिद्ध-गन्धर्व-विद्याधर-मुनि-गणैर् अनवरत-मद-मुदित-विकृत-विह्वल-लोचनः सुललित-मुखरिकामृतेनाप्यायमानः स्व-पार्षद-विबुध-यूथ-पतीन् अपरिम्लान-राग-नव-तुलसिकामोद-मध्व्-आसवेन माद्यन् मधुकर-व्रात-मधुर-गीत-श्रियं वैजयन्तीं स्वां वनमालां नील-वासा एक-कुण्डलो हल-ककुदि कृत-सुभग-सुन्दर-भुजो भगवान् महेन्द्रो वारणेन्द्र इव काञ्चनीं कक्षाम् उदार-लीलो बिभर्ति
_* dhyāyamānaḥ surāsuroraga-siddha-gandharva-vidyādhara-muni-gaṇair anavarata-mada-mudita-vikṛta-vihvala-locanaḥ sulalita-mukharikāmṛtenāpyāyamānaḥ sva-pārṣada-vibudha-yūtha-patīn aparimlāna-rāga-nava-tulasikāmoda-madhv-āsavena mādyan madhukara-vrāta-madhura-gīta-śriyaṃ vaijayantīṃ svāṃ vanamālāṃ nīla-vāsā eka-kuṇḍalo hala-kakudi kṛta-subhaga-sundara-bhujo bhagavān mahendro vāraṇendra iva kāñcanīṃ kakṣām udāra-līlo bibharti
He is meditated upon by the hosts of gods, asuras, serpents, siddhas, gandharvas, vidyādharas and sages. His eyes are altered and languid from unceasing joyful intoxication; He gratifies His own attendants and the leaders of the throngs of gods with the nectar of His very charming speech. Intoxicated by the honey-wine fragrant with fresh tulasī of unfading colour, clad in blue, wearing a single earring, with His lovely, beautiful arm laid upon the ridge of His plough, the Lord of noble sport bears His own forest garland, the Vaijayantī, whose glory is the sweet singing of swarms of bees, as the lordly elephant of great Indra bears its golden girth.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.8
_* य एष एवम् अनुश्रुतो ध्यायमानो मुमुक्षूणाम् अनादि-काल-कर्म-वासना-ग्रथितम् अविद्यामयं हृदय-ग्रन्थिं सत्त्व-रजस्-तमोमयम् अन्तर्-हृदयं गत आशु निर्भिनत्ति तस्यानुभावान् भगवान् स्वायम्भुवो नारदः सह तुम्बुरुणा सभायां ब्रह्मणः संश्लोकयाम् आस
_* ya eṣa evam anuśruto dhyāyamāno mumukṣūṇām anādi-kāla-karma-vāsanā-grathitam avidyāmayaṃ hṛdaya-granthiṃ sattva-rajas-tamomayam antar-hṛdayaṃ gata āśu nirbhinatti tasyānubhāvān bhagavān svāyambhuvo nāradaḥ saha tumburuṇā sabhāyāṃ brahmaṇaḥ saṃślokayām āsa
He who, thus heard of (in the scriptures) and meditated upon, entering within the heart, swiftly cuts open, for those who seek liberation, the knot of the heart, which is made of ignorance, tied fast by the latent impressions of works from beginningless time, and composed of sattva, rajas and tamas — of his glories the lord Nārada, son of the self-born (Brahmā), together with Tumburu, sang in verses in Brahmā's assembly.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.9
_* उत्पत्ति-स्थिति-लय-हेतवो ऽस्य कल्पाः सत्त्वाद्याः प्रकृति-गुणा यद्-ईक्षयासन् उत्पत्ति-स्थिति-लय-हेतवो ऽस्य कल्पाः सत्त्वाद्याः प्रकृति-गुणा यद्-ईक्षयासन् यद्-रूपं ध्रुवम् अकृतं यद् एकम् आत्मन् नानाधात् कथम् उ ह वेद तस्य वर्त्म
_* utpatti-sthiti-laya-hetavo 'sya kalpāḥ sattvādyāḥ prakṛti-guṇā yad-īkṣayāsan utpatti-sthiti-laya-hetavo 'sya kalpāḥ sattvādyāḥ prakṛti-guṇā yad-īkṣayāsan yad-rūpaṃ dhruvam akṛtaṃ yad ekam ātman nānādhāt katham u ha veda tasya vartma
By whose glance came into being the modes of nature, sattva and the rest, which are competent to be the causes of this (world's) origin, continuance and dissolution — whose form is fixed, uncreated, one, and which he set forth in manifold ways in the self: how then can one know his course?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 25.10
मूर्तिं नः पुरु-कृपया बभार सत्त्वं संशुद्धं सद्-असद् इदं विभाति तत्र मूर्तिं नः पुरु-कृपया बभार सत्त्वं संशुद्धं सद्-असद् इदं विभाति तत्र यल्-लीलां मृग-पतिर् आददे ऽनवद्याम् आदातुं स्वजन-मनांस्य् उदार-वीर्यः
mūrtiṃ naḥ puru-kṛpayā babhāra sattvaṃ saṃśuddhaṃ sad-asad idaṃ vibhāti tatra mūrtiṃ naḥ puru-kṛpayā babhāra sattvaṃ saṃśuddhaṃ sad-asad idaṃ vibhāti tatra yal-līlāṃ mṛga-patir ādade 'navadyām ādātuṃ svajana-manāṃsy udāra-vīryaḥ
Out of abundant compassion he assumed a form for us, pure sattva, in which this world of the existent and the non-existent shines forth; and he of noble valour, the lord of beasts (the lion), took up that blameless play of his in order to capture the minds of his own people.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 25.11
यन्-नाम श्रुतम् अनुकीर्तयेद् अकस्माद् आर्तो वा यदि पतितः प्रलम्भनाद् वा यन्-नाम श्रुतम् अनुकीर्तयेद् अकस्माद् आर्तो वा यदि पतितः प्रलम्भनाद् वा हन्त्य् अंहः सपदि नृणाम् अशेषम् अन्यं कं शेषाद् भगवत आश्रयेन् मुमुक्षुः
yan-nāma śrutam anukīrtayed akasmād ārto vā yadi patitaḥ pralambhanād vā yan-nāma śrutam anukīrtayed akasmād ārto vā yadi patitaḥ pralambhanād vā hanty aṃhaḥ sapadi nṛṇām aśeṣam anyaṃ kaṃ śeṣād bhagavata āśrayen mumukṣuḥ
Whose name, once heard, if a man should repeat it — even without cause, or in distress, or when fallen, or by way of mockery — destroys at once the whole of men's sin: whom other than Lord Śeṣa should one who seeks liberation take as refuge?
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.12
मूर्धन्य् अर्पितम् अणुवत् सहस्र-मूर्ध्नो भू-गोलं सगिरि-सरित्-समुद्र-सत्त्वम् मूर्धन्य् अर्पितम् अणुवत् सहस्र-मूर्ध्नो भू-गोलं सगिरि-सरित्-समुद्र-सत्त्वम् आनन्त्याद् अनिमित-विक्रमस्य भूम्नः को वीर्याण्य् अधि गणयेत् सहस्र-जिह्वः
mūrdhany arpitam aṇuvat sahasra-mūrdhno bhū-golaṃ sagiri-sarit-samudra-sattvam mūrdhany arpitam aṇuvat sahasra-mūrdhno bhū-golaṃ sagiri-sarit-samudra-sattvam ānantyād animita-vikramasya bhūmnaḥ ko vīryāṇy adhi gaṇayet sahasra-jihvaḥ
The globe of the earth, with its mountains, rivers, seas and living beings, is set upon the head of the thousand-headed one like an atom. Since that all-pervading one of unmeasured stride is infinite, who, even with a thousand tongues, could count up his valorous deeds?
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.13
एवम्-प्रभावो भगवान् अनन्तो दुरन्त-वीर्योरु-गुणानुभावः एवम्-प्रभावो भगवान् अनन्तो दुरन्त-वीर्योरु-गुणानुभावः मूले रसायाः स्थित आत्म-तन्त्रो यो लीलया क्ष्मां स्थितये बिभर्ति
evam-prabhāvo bhagavān ananto duranta-vīryoru-guṇānubhāvaḥ evam-prabhāvo bhagavān ananto duranta-vīryoru-guṇānubhāvaḥ mūle rasāyāḥ sthita ātma-tantro yo līlayā kṣmāṃ sthitaye bibharti
Of such power is the infinite Lord, whose valour is hard to reach the end of and whose qualities and majesty are vast; standing at the base of the nether region, self-dependent, he upholds the earth in play, for its continuance.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.14
एता ह्य् एवेह नृभिर् उपगन्तव्या गतयो यथा-कर्म-विनिर्मिता यथोपदेशम् अनुवर्णिताः कामान् कामयमानैः
etā hy eveha nṛbhir upagantavyā gatayo yathā-karma-vinirmitā yathopadeśam anuvarṇitāḥ kāmān kāmayamānaiḥ
These very destinations, fashioned in accordance with (men's) actions, are the ones to be reached here by men who desire objects of desire; they have been described as they were taught.
AI translation rendered from the Sanskrit, not a published edition
SB 5 25.15
_* एतावतीर् हि राजन् पुंसः प्रवृत्ति-लक्षणस्य धर्मस्य विपाक-गतय उच्चावचा विसदृशा यथा-प्रश्नं व्याचख्ये किम् अन्यत् कथयाम इति
_* etāvatīr hi rājan puṃsaḥ pravṛtti-lakṣaṇasya dharmasya vipāka-gataya uccāvacā visadṛśā yathā-praśnaṃ vyācakhye kim anyat kathayāma iti
Just so many, O king, are the destinations that are the ripened fruit of a man's religion characterized by (worldly) activity — high and low and unlike one another; I have explained them in answer to your question. What else shall we relate?
AI translation rendered from the Sanskrit, not a published edition