Bhagavatapurana 5.18: athāṣṭādaśo'dhyāyaḥ

5.18.1

/0 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 //

1. Similarly the famous Bhadrasrava, son of Dharma, and his tributary chiefs (servants) live in Bhadrasva Varsha and having secured the presence and the direct vision of the glorious Lord Vasudeva, all-beloved form of righteousness called Hayagriva, worship Him and sing the following in His praise.

5.18.2

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/0 bhadraśravasa ūcuḥ
oṃ namo bhagavate dharmāyātma-viśodhanāya nama iti //

2. Bhadrasravas and his people said:— “We bow to the glorious Dharma (the omnipotent support of all), the embodiment of all Righteousness, that purifies our body and mind and soul.

5.18.3

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aho vicitraṃ bhagavad-viceṣṭitaṃ ghnantaṃ jano 'yaṃ hi miṣan na paśyati /
dhyāyann asad yarhi vikarma sevituṃ nirhṛtya putraṃ pitaraṃ jijīviṣati //

3. "O what wonder it is! The work of the Lord! that the world sees but does not see, the killer (Death); and contemplating what is unrighteous and taking to sinful courses, it is desirous of living (by getting rid of the son and father, young and old, and by getting hold of their possessions.)

5.18.4

vadanti viśvaṃ kavayaḥ sma naśvaraṃ paśyanti cādhyātmavido vipaścitaḥ /
tathāpi muhyanti tavāja māyayā suvismitaṃ kṛtyam ajaṃ nato 'smi tam //

4. "The learned say that the world is transient and the wise that have realised Atman within them see that it is so; still, O unborn one, they are deluded by Thy Maya (power); wonderful is Thy course; I bow to Thee, O Lord.

5.18.5

viśvodbhava-sthāna-nirodha-karma te hy akartur aṅgīkṛtam apy apāvṛtaḥ /
yuktaṃ na citraṃ tvayi kārya-kāraṇe sarvātmani vyatirikte ca vastutaḥ //

5. "It stands to reason that, as the Vedas declare, Thou art the cause of the origin, subsistence and destruction of the universe, though Thou art no doer, nor invested with environments; nor is this a matter for wonder in Thee that art the cause as well as the effect, and that art everything, yet in essence different from everything.

5.18.6

vedān yugānte tamasā tiraskṛtān rasātalād yo nṛ-turaṅga-vigrahaḥ /
pratyādade vai kavaye 'bhiyācate tasmai namas te 'vitathehitāya iti //

6. "I bow to Thee whose will or act is never futile, who in a form, half-man and half-horse, restored, to the prayerful and wise Brahma, the Vedas that, at the end of a yuga, had been carried

away by the Daitya called Madhu of the Rasatala (the Nether world).”

5.18.7

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 //

7. And in Harivarsha, the Lord reveals Himself in the form of Nrisimha (half-human and half-lion). I shall later on relate the occasion for His assuming that form. That lovely form Prahlada worships and contemplates—Prahlada who is the one abode of all virtuous qualities of the great, who is the most devoted votary of the Lord, whose life and conduct are such as purify and exalt the race of Daityas and Danavas and who in an unequalled and uninterrupted course of devotion, along with the people of that Varsha, worships the Lord; and he ever utters this prayer:—

5.18.8

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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 //

8. “I bow to the glorious Lord Narasimha, bow to the Light of lights; reveal Thyself in unmistakable forms, O Lord of adamantine claws, adamantine teeth; burn down the sources of Karma, swallow up darkness. Mayst Thou become the fearless asylum within self, O praise-worthy Lord.

5.18.9

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svasty astu viśvasya khalaḥ prasīdatāṃ dhyāyantu bhūtāni śivaṃ mitho dhiyā /
manaś ca bhadraṃ bhajatād adhokṣaje āveśyatāṃ no matir apy ahaitukī //

9. “May the Universe be happy! the wicked be blessed with a pure heart! May (all) beings pray for one another’s welfare and success! May our mind be inclined to dwell on good and our thought be disinterestedly set on the Lord Adhokshaja!

5.18.10

māgāra-dārātmaja-vitta-bandhuṣu saṅgo yadi syād bhagavat-priyeṣu naḥ /
yaḥ prāṇa-vṛttyā parituṣṭa ātmavān siddhyaty adūrān na tathendriya-priyaḥ //

10. “May we have no attachment to the home, wives, children, possessions, (D. body) and kindred! If we cannot be without any at all, let it be formed towards those who are beloved of the Lord. He soon attains mukti who is content with the bare necessaries of life and secures control over his mind (and heart); but not he who is given to the gratification of his senses.

5.18.11

yat-saṅga-labdhaṃ nija-vīrya-vaibhavaṃ tīrthaṃ muhuḥ saṃspṛśatāṃ hi mānasam /
haraty ajo 'ntaḥ śrutibhir gato 'ṅgajaṃ ko vai na seveta mukunda-vikramam //

11. “The unborn Lord enters into the mind through the ears

of those that in the association of His votaries listen to his wonderful activities of peculiar and incomparable power, and rid their mind of all impurity, whereas the sacred waters by constant use remove only the dirt on the body. Who indeed would then refrain from listening to and contemplating on Mukunda’s wonderful works?

5.18.12

yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ /
harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ //

12. “The gods do abide in the mind, inspiring it with every virtue, (and heart of) of that man whose devotion to the supreme Being is prompted by no desire (by nothing outside the Lord). How could there be great qualities [i. e., the qualities of the great] in any one who is not devoted to Hari, but who (only) wanders about under the force of fancy towards the worthless worldly objects?

5.18.13

harir hi sākṣād bhagavān śarīriṇām ātmā jhaṣāṇām iva toyam īpsitam /
hitvā mahāṃs taṃ yadi sajjate gṛhe tadā mahattvaṃ vayasā dampatīnām //

13. “Truly the glorious Hari is the direct and main support of all embodied beings just as water is the beloved support of the fish; when a man, though otherwise great, forgets Him (the glorious Hari) and becomes attached to the house, his greatness or worth consists in what couples may claim by advance in age.

5.18.14

tasmād rajo-rāga-viṣāda-manyu- māna-spṛhā-bhayadainyādhimūlam /
hitvā gṛhaṃ saṃsṛti-cakravālaṃ nṛsiṃha-pādaṃ bhajatākutobhayam iti //

14. “Therefore do thou abandon the household life, the cause of uninterrupted series of mortal existences and the source of thirst (passions), attachments, despondency, anger, pride, desire, fear, and humiliation, and do thou resort to the feet of Narasimha, the abode of fearlessness”.

5.18.15

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 //

15. (Also) in the continent of Ketumala, the glorious Lord (reveals Himself) in the form of the god of Love, being pleased to enhance the joy of Lakshmi, of the leading men of the Varshas and (of the sons) and daughters of the Progenitor, Samvatsara, who number 36,000(i.e., as many as there are days and nights in the full span of human life, i.e., hundred years)— the daughters from whose wombs at the end of a year embryos are discharged dead when their heart is filled with fear by the splendour of the great weapon of the Supreme Person.

5.18.16

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atīva sulalita-gati-vilāsa-vilasita-rucira-hāsa-leśāvaloka-līlayā kiñcid-uttambhita-sundara-bhrū-maṇḍala-subhaga-vadanāravinda-śriyā ramāṃ ramayann indriyāṇi ramayate //

16. (In) giving delight to Sri Lakshmi He delights the senses by the charming splendour of His face, captivating with the beautiful brows gently prominent and by the sportfully active looks accompanied by winning gentle smiles enhanced by sportful and engaging gait.

5.18.17

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tad bhagavato māyāmayaṃ rūpaṃ parama-samādhi-yogena ramā devī saṃvatsarasya rātriṣu prajāpater duhitṛbhir upetāhaḥsu ca tad-bhartṛbhir upāste idaṃ codāharati //

17. Along with the goddesses presiding over night and their consorts who preside over the day, Sri Lakshmi contemplates that wonderful form of the glorious Lord during the nights of _Samvatsara_ (the year) in perfect concentration and she says thus—

5.18.18

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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 //

18. “I bow to Thee, glorious Hrishikesa, known by Thy excellent and wonderful attributes, the Lord of (the cause of) all activities, precepts, thoughts, and their objects, the Lord of sixteen _Kalas_ (eleven senses and five objects), the goal to be reached by the performance of duties enjoined in the Vedas, the main source of all the means of living, the embodiment of blessedness and everything in its essence, the source of strength and energy and prowess, the beloved one, Love itself—my salutation to Thee both in and out.

5.18.19

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striyo vratais tvā hṛṣīkeśvaraṃ svato hy ārādhya loke patim āśāsate 'nyam /
tāsāṃ na te vai paripānty apatyaṃ priyaṃ dhanāyūṃṣi yato 'sva-tantrāḥ //

19. “In the world women indeed worship Thee who art by Thyself the (absolute) ruler of all the senses (and gratification) by observing vows and pray for another lord. But they cannot indeed protect their (of women) children or any of their beloved objects, wealth or life; for they are but dependent creatures.

5.18.20

sa vai patiḥ syād akutobhayaḥ svayaṃ samantataḥ pāti bhayāturaṃ janam /
sa eka evetarathā mitho bhayaṃ naivātmalābhād adhi manyate param //

20. “He alone could indeed be the Lord, who, being himself absolutely above fear, could on all sides protect the other beings cast in anxious fear, and that Thou alone art. Otherwise (there being no independence for one whose happiness rests in another’s hands), if there be more than one absolute master there would be occasion for mutual fear. For one cannot think of anything more than self-existence.

5.18.21

yā tasya te pāda-saroruhārhaṇaṃ nikāmayet sākhila-kāma-lampaṭā /
tad eva rāsīpsitam īpsito 'rcito yad-bhagna-yācñā bhagavan pratapyate //

21. “She who, knowing Thee to be such, seeks to worship only _Thy_ lotus-like feet, becomes the recipient of all desired objects; on

the other hand if Thou art sought and worshipped for a particular (limited) object Thou givest that alone; for, O Lord, she falls into misery when the limited object of her quest is lost or spent in enjoyment.

5.18.22

mat-prāptaye 'jeśa-surāsurādayas tapyanta ugraṃ tapa aindriye dhiyaḥ /
ṛte bhavat-pāda-parāyaṇān na māṃ vindanty ahaṃ tvad-dhṛdayā yato 'jita //

22. "In order to win my favour Brahma, Rudra and other gods as well as Asuras and others, who set their heart upon the gratification of their senses perform very austere tapas; but they do not reach me (gain my grace); for, O absolute Lord, my heart is with Thee.

5.18.23

sa tvaṃ mamāpy acyuta śīrṣṇi vanditaṃ karāmbujaṃ yat tvad-adhāyi sātvatām /
bibharṣi māṃ lakṣma vareṇya māyayā ka īśvarasyehitam ūhituṃ vibhur iti //

23. "Thou the Supreme Lord, O Achyuta—mayest Thou be pleased to place on my crown Thy lotus-like and praise-worthy hand which is placed on that of Thy devotees! O most beloved Lord, Thou bearest me as a mark on Thy bosom. Who could hope to see through what the supreme Ruler does through His Maya?"

5.18.24

ramyake ca bhagavataḥ priyatamaṃ mātsyam avatāra-rūpaṃ tad-varṣa-puruṣasya manoḥ prāk-pradarśitaṃ sa idānīm api mahatā bhakti-yogenārādhayatīdaṃ codāharati //

24. In the continent of Ramyaka, Manu the king of that continent even now worships in intense uninterrupted devotion the glorious and beloved Lord in the form of Matsya which was formerly revealed to him and he gives expression to his devotion thus:—

5.18.25

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oṃ namo bhagavate mukhyatamāya namaḥ sattvāya prāṇāyaujase sahase balāya mahā-matsyāya nama iti //

25. "I bow to the glorious and supreme One. I bow to the One that is pure satva, the source of Prana, Energy, (prowess), strength; to the great Matsya I bow.

5.18.26

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antar bahiś cākhila-loka-pālakair adṛṣṭa-rūpo vicarasy uru-svanaḥ /
sa īśvaras tvaṃ ya idaṃ vaśe 'nayan nāmnā yathā dārumayīṃ naraḥ striyam //

26. "Inside or outside, unseen by all rulers of the world Thy form is invisible and Thou movest about, sending forth a loud voice (of Vedas). It is Thyself that supreme Ruler who has brought this world under His power with different names (as Brahman), like a man who controls a wooden doll (by means of strings, or springs).

5.18.27

yaṃ loka-pālāḥ kila matsara-jvarā hitvā yatanto 'pi pṛthak sametya ca /
pātuṃ na śekur dvi-padaś catuṣ-padaḥ sarīsṛpaṃ sthāṇu yad atra dṛśyate //

27. "Thou art that supreme Prana, without whom (without whose help) the gods known as 'protectors of the world', feverish with their jealousy, endeavouring to do as they once tried severally and unitedly, were not able to protect the bi-footed (bipeds), or, quadrupeds, or, reptiles, or, the immoveables, or, whatever is seen here.

5.18.28

bhavān yugāntārṇava ūrmi-mālini kṣoṇīm imām oṣadhi-vīrudhāṃ nidhim /
mayā sahoru kramate 'ja ojasā tasmai jagat-prāṇa-gaṇātmane nama iti //

28. "On the surging Ocean of deluge Thou, bearing this earth, the abode of all herbs and plants along with me (Manu) sportest about in Thy great and energetic course and proceedest to protect the world. I bow to Thee that art the Ruler abiding in all the multitudes of beings of the worlds.

5.18.29

hiraṇmaye 'pi bhagavān nivasati kūrma-tanuṃ bibhrāṇas tasya tat priyatamāṃ tanum aryamā saha varṣa-puruṣaiḥ pitṛ-gaṇādhipatir upadhāvati mantram imaṃ cānujapati //

29. In the continent of Hiranmaya (land of gold) again the glorious Lord abides taking the form of Kurma (Turtle or Tortoise); and that most beloved form of the Lord, Aryaman, the chief of all pitris with all the people of the continent, proceeds to worship and constantly repeats the following *mantra*.

5.18.30

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oṃ namo bhagavate akūpārāya sarva-sattva-guṇa-viśeṣaṇāyānu-palakṣita-sthānāya namo varṣmaṇe namo bhūmne namo namo 'vasthānāya namas te //

30. "I bow to the glorious Tortoise whose attribute is perfect satvaguna, and whose position is beyond perception; I bow to Thee the Most Ancient One; I bow to Thee that art omnipresent. I again and again bow to Thee that art the support (of all).

5.18.31

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yad-rūpam etan nija-māyayārpitam artha-svarūpaṃ bahu-rūpa-rūpitam /
saṅkhyā na yasyāsty ayathopalambhanāt tasmai namas te 'vyapadeśa-rūpiṇe //

31. "I bow to Him whose form is all this Universe, held up to view by his own Maya as a reality comprehending whom there is no

measuring, which is only a matter of misapprehension and who is therefore in the inexplicable form.

5.18.32

jarāyujaṃ svedajam aṇḍajodbhidaṃ carācaraṃ devarṣi-pitṛ-bhūtam aindriyam /
dyauḥ khaṃ kṣitiḥ śaila-sarit-samudra- dvīpa-graharkṣety abhidheya ekaḥ //

32. “It is only Thou that art spoken of as mammals etc., the moving and unmoving, the Gods, Rishis, Pitris, Bhutas, all that is perceived by the senses, the celestial region, the sky, the earth, the mountain, the river, the sea, the island, the planet and the star.

5.18.33

yasminn asaṅkhyeya-viśeṣa-nāma- rūpākṛtau kavibhiḥ kalpiteyam /
saṅkhyā yayā tattva-dṛśāpanīyate tasmai namaḥ sāṅkhya-nidarśanāya te iti //

33. “On Thee that art (seemest) the abode of endless peculiarities, names and forms, this number (24 *Tatvas*) has been projected by sages; and it has to disappear of itself; on the dawn of correct knowledge—I bow to Thee that art the very doctrine of Sankhya system and the very thing pointed to by true knowledge.

5.18.34

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 //

34. “In the region of north Kurus, the glorious Lord worshipped in sacrifices presents Himself in the form of *Varaha* whom this divine *Bhu* (*Earth*) along with all the Kuru peoples worships in constant devotion, and she repeats this great *Upanishad* (most sacred and secret prayer).

5.18.35

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oṃ namo bhagavate mantra-tattva-liṅgāya yajña-kratave mahā-dhvarāvayavāya mahā-puruṣāya namaḥ karma-śuklāya tri-yugāya namas te //

35. “I bow to the glorious supreme Person, truly known by means of mantras, who art in the form of both *Yagna* and *Krathu*, every member of whose personality is a great *Yagna*, who art pure in action and called *Triyuga* (owing to absence of yagna in the Krita

yuga, or owing to His remaining unmanifest in the age of Kali); I bow to Thee.

5.18.36

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yasya svarūpaṃ kavayo vipaścito guṇeṣu dāruṣv iva jāta-vedasam /
mathnanti mathnā manasā didṛkṣavo gūḍhaṃ kriyārthair nama īritātmane //

36. "Sages who have attained insight into truth, eager to realise Thee lying hidden in all actions and results, churn Thee out with their mind out of the gross Phenomena of three gunas, just as they with a churn evolve fire out of (two) pieces of wood; to Thee Whose nature is thus discovered, I bow.

5.18.37

dravya-kriyā-hetv-ayaneśa-kartṛbhir māyā-guṇair vastu-nirīkṣitātmane /
anvīkṣayāṅgātiśayātma-buddhibhir nirasta-māyākṛtaye namo namaḥ //

37. "I again and again bow to Thee who, through the work of Maya in the form of objects, sense activities, the gods, the body, the powerful time and ahankara, art seen as the absolute substance and art far from all these forms of Maya, by those who get their perception rendered keen and powerful by careful enquiry and by the observance of Yama and Niyama and other conditions.

5.18.38

karoti viśva-sthiti-saṃyamodayaṃ yasyepsitaṃ nepsitam īkṣitur guṇaiḥ /
māyā yathāyo bhramate tad-āśrayaṃ grāvṇo namas te guṇa-karma-sākṣiṇe //

38. "By means of the gunas Maya, like a piece of iron moving towards the load-stone in its presence, brings about the subsistence, destruction and creation for the sake of Jiva, but not for the Looker-on (Paramatman who is a mere witness); I bow to you that art thus only the witness of the gunas.

5.18.39

pramathya daityaṃ prativāraṇaṃ mṛdhe yo māṃ rasāyā jagad-ādi-sūkaraḥ /
kṛtvāgra-daṃṣṭre niragād udanvataḥ krīḍann ivebhaḥ praṇatāsmi taṃ vibhum iti //

39. I prostrate myself before that Omnipresent Lord, the first cause of the world in the form of Varaha who crushed in battle the opponent Daitya like unto a great elephant and who, sporting through the waters, bore me up on His tusks from the bottom of the sea.