Bhagavatapurana 8.5: atha pañcamo'dhyāyaḥ

8.5.1

/0 śrīśuka uvāca
rājannuditametat te hareḥ karmāghanāśanam /
gajendramokṣaṇaṃ puṇyaṃ raivataṃ tvantaraṃ śṛṇu //

Śuka said:
O king, this holy act of Hari that destroys sin, the liberation of the elephant king, has been related to you;
now hear of the Raivata epoch.

1. Sri Suka said:—O king, I have told thee this work, a holy work, of Hari, namely, the release of Gajendra, which absolves one from all evil. Listen then to the description of the period of Manu called Raivata.

8.5.2

pañcamo raivato nāma manustāmasasodaraḥ /
balivindhyādayastasya sutā hārjunapūrvakāḥ //

The fifth Manu, named Raivata, was the brother of Tāmasa;
his sons were Bali, Vindhya, and others, led by Arjuna.

2. to 4. The fifth Manu Raivata is the brother of Tamasa; Bali, Vindya, Arjuna and others are his sons; Vibhu was Indra, the gods were Bhutaraya and others; O king, Hiranyaroma, Vedasiras, Urdhva Bahu and others were the wise Brahmins; Vikuntha was

8.5.3

vibhurindraḥ suragaṇā rājan bhūtarayādayaḥ /
hiraṇyaromā vedaśirā ūrdhvabāhvādayo dvijāḥ //

Vibhu was the Indra; the hosts of gods, O king, were the Bhūtarayas and others;
the twice-born sages were Hiraṇyaroman, Vedaśiras, Ūrdhvabāhu, and others.

8.5.4

patnī vikuṇṭhā śubhrasya vaikuṇṭhaiḥ surasattamaiḥ /
tayoḥ svakalayā jajñe vaikuṇṭho bhagavān svayam //

Vikuṇṭhā was the wife of Śubhra, along with the Vaikuṇṭhas, the best of gods;
of those two, the Lord Himself was born as Vaikuṇṭha through a portion of Himself,

the wife of Subhra and of these the glorious Lord Vaikuntha was born by His own essential power along with the great gods called Vaikunthas.

8.5.5

vaikuṇṭhaḥ kalpito yena loko lokanamaskṛtaḥ /
ramayā prārthyamānena devyā tatpriyakāmyayā //

by whom the realm of Vaikuṇṭha was fashioned, revered by all the worlds,
entreated by the goddess Ramā, out of a desire to do what pleased her.

5. By that Lord, at the request of His consort Sri Devi and for the purpose of granting her her wish, the region of Vaikuntha highly praised by the worlds, was brought into existence.

8.5.6

tasyānubhāvaḥ kathito guṇāśca paramodayāḥ /
bhaumān reṇūn sa vimame yo viṣṇorvarṇayedguṇān //

His majesty and supremely exalted virtues have been recounted;
he who could count the virtues of Viṣṇu could count the dust particles of the earth.

6. I have already described the Lord's glories, and qualities leading to great wealth and prosperity; but he who could describe all the excellent attributes of Vishnu may (be said to) count exhaustively the particles of earth (dust).

8.5.7

ṣaṣṭhaśca cakṣuṣaḥ putraścākṣuṣo nāma vai manuḥ /
pūrupūruṣasudyumna pramukhāścākṣuṣātmajāḥ //

The sixth was the Manu named Cākṣuṣa, the son of Cakṣus;
Pūru, Pūruṣa, Sudyumna, and others were Cākṣuṣa's sons.

7. 8. 9. The sixth Manu is Chakshusha, the son of Chakshus. His sons are Puru, Purusha, Sudyumna and others; Mantradruma was then Indra, the gods were Apya and others; the Sages then were Havishmat, Viraka and others; during this period also the blessed Lord appeard as the son of Sambhuti and Vairaja; by His own essential nature the Lord of the world appeared and was known as Ajita.

8.5.8

indro mantradrumastatra devā āpyādayo gaṇāḥ /
munayastatra vai rājan haviṣmadvīrakādayaḥ //

Mantradruma was Indra there; the groups of gods were the Āpyas and others;
the sages there indeed, O king, were Haviṣmat, Vīraka, and others.

8.5.9

tatrāpi devasambhūtyāṃ vairājasyābhavat sutaḥ /
ajito nāma bhagavān aṃśena jagataḥ patiḥ //

There also, in [the womb of] Devasambhūti, the Lord, the master of the universe,
was born as the son of Vairāja, named Ajita, through a portion [of Himself].

8.5.10

payodhiṃ yena nirmathya surāṇāṃ sādhitā sudhā /
bhramamāṇo 'mbhasi dhṛtaḥ kūrmarūpeṇa mandaraḥ //

By him, churning the ocean, the nectar was procured for the gods,
and, assuming the form of a tortoise, Mount Mandara was held as it whirled in the water.

10. By this Avatara the sea of milk was churned and Ambrosia was secured for the gods; then also in the form of Kurma He supported the mount Mandara that was sinking in the sea.

8.5.11

/0 śrīrājovāca
yathā bhagavatā brahman mathitaḥ kṣīrasāgaraḥ /
yadarthaṃ vā yataścādriṃ dadhārāmbucarātmanā //

The king said:
O brāhmaṇa, how was the Ocean of Milk churned by the Lord,
and for what purpose, and why did He support the mountain in the form of an aquatic creature?

11. The king said:—How was the sea of milk churned by the Lord, O sage, and for what purpose? Why did the Lord prop up the mountain in the form of a water animal?

8.5.12

yathāmṛtaṃ suraiḥ prāptaṃ kiṃ cānyadabhavat tataḥ /
etadbhagavataḥ karma vadasva paramādbhutam //

How was the nectar obtained by the gods, and what else took place thereafter?
Speak to me of this supremely wondrous deed of the Lord.

12. How the nectar was gained by the gods; what else took place at the time—all this most wonderful work of the Lord may you be pleased to describe (to me)!

8.5.13

tvayā saṅkathyamānena mahimnā sātvatāṃ pateḥ /
nātitṛpyati me cittaṃ suciraṃ tāpatāpitam //

My mind, scorched for so long by affliction,
is never satiated by the greatness of the Lord of the Sātvatas being recounted by you.

13. With (the description of) the glorious work of the Lord of Satvatas (Sri Krishna) my heart long subjected to worldly afflictions does not get satiated.

8.5.14

/0 śrīsūta uvāca
sampṛṣṭo bhagavān evaṃ dvaipāyanasuto dvijāḥ /
abhinandya harervīryamabhyācaṣṭuṃ pracakrame //

Sūta said:
Thus questioned, O twice-born sages, the venerable son of Dvaipāyana,
praising the valor of Hari, began to recount it.

14. Sri Suta said:—O Brahmins, thus requested, the worshipful son of Dwaipayana was pleased with him and began to discourse upon the great work of Hari.

8.5.15

/0 śrīśuka uvāca
yadā yuddhe 'surairdevā badhyamānāḥ śitāyudhaiḥ /
gatāsavo nipatitā nottiṣṭheran sma bhūriśaḥ //

Śuka said:
When in battle the gods, struck down by the demons with sharp weapons,
fell lifeless and could not rise in great numbers,

15. Sri Suka said:—When in battles the gods were severely assailed by the Asuras with sharp weapons, and fell dead, they could not again rise.

8.5.16

yadā durvāsaḥ śāpena sendrā lokāstrayo nṛpa /
niḥśrīkāścābhavaṃstatra neśurijyādayaḥ kriyāḥ //

when, through the curse of Durvāsas, the three worlds including Indra, O king,
became bereft of prosperity, and sacrifices and other rites perished there,

16. When by the curse of Durvasas, O king, Indra and the three worlds lost their fortune (prosperity), the sacrificial and other righteous observances disappeared (came to be neglected).

8.5.17

niśāmyaitat suragaṇā mahendravaruṇādayaḥ /
nādhyagacchan svayaṃ mantrairmantrayanto viniścitam //

perceiving this, the hosts of gods, Mahendra, Varuṇa, and the others,
consulting among themselves in their deliberations, reached no resolution.

17. On observing this state the great Indra, Varuna and the hosts of the gods conferred together but could not themselves arrive at a conclusion.

8.5.18

tato brahmasabhāṃ jagmurmerormūrdhani sarvaśaḥ /
sarvaṃ vijñāpayāṃ cakruḥ praṇatāḥ parameṣṭhine //

Then they all went to the assembly of Brahmā on the summit of Mount Meru;
bowing down, they made everything known to the Supreme Lord of Creatures.

18. Thereupon they all went to the court of *Brahma* situated on the summit of the *Meru* and having made their obeisance they represented everything to the *Chaturmukha Brahma*.

8.5.19

sa vilokyendravāyvādīn niḥsattvān vigataprabhān /
lokān amaṅgalaprāyān asurān ayathā vibhuḥ //

Seeing Indra, Vāyu, and the others devoid of vitality and shorn of luster,
the worlds mostly inauspicious, and the asuras flourishing otherwise, the powerful Lord [Brahmā],

19. Brahma noticed Indra, Vayu, and others, devoid of all energy and darkened in the face, and also the people to be very miserable and the Asuras in the opposite condition.

8.5.20

samāhitena manasā saṃsmaran puruṣaṃ param /
uvācotphullavadano devān sa bhagavān paraḥ //

with a concentrated mind remembering the Supreme Person,
with radiant face spoke to the gods, he, the exalted Lord:

20. With a serene mind he (Chathurmuka Brahma) contemplated the perfect Lord; and then (the great worshipful Brahma) with a cheerful face said to the gods.

8.5.21

ahaṃ bhavo yūyamatho 'surādayo manuṣyatiryagdrumagharmajātayaḥ /
yasyāvatārāṃśakalāvisarjitā vrajāma sarve śaraṇaṃ tamavyayam //

I, Bhava, you all, as well as the asuras and others, humans, animals, trees, and sweat-born creatures,
who are sent forth as portions and parts of His incarnations—let us all go for refuge to Him, the imperishable.

21. "I, Siva, and you and also Asuras and others, men, beasts and birds, trees, and those born of sweat are all created by the minutest ray of His Avatara [created by *Marichi* and others born of Brahma who was created by the Supreme Being]. Let us all resort to Him, our protector, who is subject to no change.

8.5.22

na yasya vadhyo na ca rakṣaṇīyo nopekṣaṇīyādaraṇīyapakṣaḥ /
tathāpi sargasthitisaṃyamārthaṃ dhatte rajaḥsattvatamāṃsi kāle //

For Him there is no one to be slain and no one to be protected, no side to be neglected and none to be favored;
nevertheless, for the creation, maintenance, and destruction [of the universe], He assumes passion, purity, and darkness in their time.

22. "There is in His view none who deserves to be killed or protected, no side to be neglected or no side to be supported; still at proper times, for the sake of creation, subsistence, and destruction He gives His support to Rajas, Satva and Tamas.

8.5.23

ayaṃ ca tasya sthitipālanakṣaṇaḥ sattvaṃ juṣāṇasya bhavāya dehinām /
tasmādvrajāmaḥ śaraṇaṃ jagadguruṃ svānāṃ sa no dhāsyati śaṃ surapriyaḥ //

And this is the moment of His protection of maintenance, when He takes up purity for the welfare of embodied beings;
therefore let us take refuge in the teacher of the universe; fond of the gods, He will bestow blessing upon His own.

23. "This moment is the time for his maintaining and protecting the creation, and accordingly He is in association with Satva for the good of the embodied beings; therefore let us go to Him our protector and the father of the world; He will do good to us who are His devotees; for He is beloved of the gods".

8.5.24

/0 śrīśuka uvāca
ity ābhāṣya surān vedhāḥ saha devairarindama /
ajitasya padaṃ sākṣāj jagāma tamasaḥ param //

Śuka said:
Having spoken thus to the gods, the creator, together with the gods, O subduer of enemies,
went directly to the realm of Ajita, which is beyond darkness.

24. Sri Suka said:—O slayer of enemies, having thus spoken to them, Brahma along with the gods, went directly to the abode of Ajita (Narayana) beyond the region of darkness.

8.5.25

tatrādṛṣṭasvarūpāya śrutapūrvāya vai prabhuḥ /
stutimabrūta daivībhirgīrbhistvavahitendriyaḥ //

There, to Him whose form had not been seen, but had indeed been heard of previously,
the master, with his senses well composed, uttered praise in divine words.

25. There, O king, Brahma with his concentrated senses offered his prayer in divine language to the supreme Being whose essential nature is not directly known, but only heard of.

8.5.26

/0 śrībrahmovāca
avikriyaṃ satyamanantamādyaṃ guhāśayaṃ niṣkalamapratarkyam /
mano 'grayānaṃ vacasāniruktaṃ namāmahe devavaraṃ vareṇyam //

Brahmā said:
Unchanging, true, infinite, the primal one, residing in the secret cave [of the heart], partless, inconceivable,
moving swifter than the mind, unexpressed by speech—we bow to the choicest of gods, the most desirable.

26. Brahma said:—“We all bow to the Supreme Lord, who is sought after by all, who is unmodified, who is Truth, who is unlimited in time and space, eternal, present in everybody’s heart, unconditioned, beyond the range of reasoning, quicker than the mind, and not described fully by words.

8.5.27

vipaścitaṃ prāṇamanodhiyātmanām arthendriyābhāsamanidramavraṇam /
chāyātapau yatra na gṛdhrapakṣau tamakṣaraṃ khaṃ triyugaṃ vrajāmahe //

He who is all-knowing, the manifest witness of life-breath, mind, intellect, self, sense objects, and senses, sleepless, without blemish,
in whom light and shade are not two vulture's wings—to that imperishable one, the void, Triyuga, we go [for refuge].

27. “Let us go to Him (as our asylum) who is the knower of the Pranas, the mind, and thought, and Atman, who appears as the senses and their objects and who is sleepless and ever remains unaffected, on whom operates neither shade (Avidya) nor sun (Vidya) or which operates on the side of the Jiva; and who is all pervading like the sky and the Imperishable that graces the three yugas with His Avataras.

8.5.28

ajasya cakraṃ tvajayeryamāṇaṃ manomayaṃ pañcadaśāramāśu /
trinābhi vidyuccalamaṣṭanemi yadakṣamāhustamṛtaṃ prapadye //

The wheel of the Unborn, driven by his birthless [creative power], consisting of the mind, having fifteen spokes, swift, / having three hubs, fluctuating like lightning, with eight rims, which wheel the wise call his axle—to that deathless one I surrender.

28. “I resort to that Truth (the supreme Being) which, the wise say, is the axle (the main support) of the wheel of life, (comprising the body and other environments of the soul), set in motion (set to work) by Maya, with the mind for its chief member, provided with fifteen spokes, and with the nave constituted of three gunas and fickle and transient like lightning and also furnished with eight fellies (eight tires) _viz._, eight forms of Prakriti.

8.5.29

ya ekavarṇaṃ tamasaḥ paraṃ tad alokamavyaktamanantapāram /
āsāṃ cakāropasuparṇamenam upāsate yogarathena dhīrāḥ //

He who, having assumed this single form, beyond darkness, unmanifest, without darkness, endless, / made [his seat] upon Suparṇa—him the wise worship with the chariot of yoga.

29. “Let us bow to Him who is by the side of the Jiva as His controller, (who rides on Garuda for the protection of His devotees), who is but of one essence (of absolute consciousness), quite distinct from Prakriti, beyond perception, unmanifest (free from change), unlimited in time and space and whom the wise contemplate and resort to by means of Yoga.

8.5.30

na yasya kaścātititarti māyāṃ yayā jano muhyati veda nārtham /
taṃ nirjitātmātmaguṇaṃ pareśaṃ namāma bhūteṣu samaṃ carantam //

He whose creative power no one overcomes, by which people are deluded and do not understand the goal, / him, who has mastered his own self-qualities, the supreme lord moving equally among all beings, we revere.

30. “Let us bow unto that Supreme Ruler who equally moves through all beings, who has always subdued Maya and its qualities, whose Maya nobody could rise over, and by whose Maya the world is deluded and does not know the thing (its own true nature).

8.5.31

ime vayaṃ yatpriyayaiva tanvā sattvena sṛṣṭā bahirantarāviḥ /
gatiṃ na sūkṣmāmṛṣayaśca vidmahe kuto 'surādyā itarapradhānāḥ //

We here, though created by his favored body of purity, appearing inside and outside, / do not know his subtle course, nor do the sages; how then could the asuras and others dominated by other qualities know it?

31. “Though we, the gods and the rishes, have been created by His Satva only, we do not yet know His subtle essence, though it is, both in and out, distinctly perceived as the existence and as the Light. How could, then, Asuras and others in whom the other two qualities, Rajas and Tamas, predominate could realise it?

8.5.32

pādau mahīyaṃ svakṛtaiva yasya caturvidho yatra hi bhūtasargaḥ /
sa vai mahāpūruṣa ātmatantraḥ prasīdatāṃ brahma mahāvibhūtiḥ //

This earth, created by him alone, is his feet, upon which rests the fourfold creation of living beings; / may that Supreme Person, self-reliant, Brahman of great majesty, be pleased with us.

32. “May that Lord be gracious unto us, whose feet are this earth created by Himself; on which dwells the four-fold creation; who is indeed the most High and Perfect Person, independent and of boundless powers to rule! nay, it is the absolute and perfect Brahman!

8.5.33

ambhastu yadreta udāravīryaṃ sidhyanti jīvanty uta vardhamānāḥ /
lokā yato 'thākhilalokapālāḥ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

The waters, indeed, are his semen of generous virility, by which all the worlds and world-protectors thrive, live, and prosper; / may he of great majesty be pleased with us.

33. “May that Perfect Brahman of boundless powers be gracious

unto us, whose seed is the water of vast virtue, which is the source of the existence, life and growth of the three worlds and all their protectors!

8.5.34

somaṃ mano yasya samāmananti divaukasāṃ yo balamandha āyuḥ /
īśo nagānāṃ prajanaḥ prajānāṃ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

Soma they consider to be his mind, which is the strength, food, and life-span of the gods, / the lord of trees and the procreator of living beings; may he of great majesty be pleased with us.

34. "May that Lord of boundless glory be gracious unto us, whose mind is Soma, as they say,—for Soma is the strength; food, and life of the celestials, and Soma is the power that rules the vegetable kingdom and the great source and support of all the beings that are born!

8.5.35

agnirmukhaṃ yasya tu jātavedā jātaḥ kriyākāṇḍanimittajanmā /
antaḥsamudre 'nupacan svadhātūn prasīdatāṃ naḥ sa mahāvibhūtiḥ //

Fire is his mouth, Agni Jātavedas, who arose having for the cause of his birth the sacrificial rites, / who digests the bodily elements [of creatures] like fire within the ocean; may he of great majesty be pleased with us.

35. "May the Lord of supreme glory be gracious unto us, whose face is Agni who is the Source of wealth, and has come into existence for the sake of sacrificial performance described in the Veda, and who abides in the stomach as well as the Sea dressing the materials which form his food!

8.5.36

yaccakṣurāsīt taraṇirdevayānaṃ trayīmayo brahmaṇa eṣa dhiṣṇyam /
dvāraṃ ca mukteramṛtaṃ ca mṛtyuḥ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

His eye was the sun, the path of the gods, consisting of the three Vedas, the abode of the sacred word, / the doorway to liberation, and both immortality and death; may he of great majesty be pleased with us.

36. "May the most glorious Lord be propitious unto us, whose eye is Surya, known as the path of the gods towards heaven, the embodiment of the three Vedas and abode of Brahman (in relation to whom Brahman is to be contemplated), the very entrance to heaven itself, and also Mrityu (the time which terminates or limits life)!

8.5.37

prāṇādabhūdyasya carācarāṇāṃ prāṇaḥ saho balamojaśca vāyuḥ /
anvāsma samrājamivānugā vayaṃ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

From his vital breath arose the life-breath of moving and unmoving beings, their endurance, strength, vitality, and the wind; / we follow him like attendants following an emperor; may he of great majesty be pleased with us.

37. "May the most glorious Lord be propitious unto us from whose breath issued forth Prana, who animates the mobile and the immobile beings and forms their energy, strength and power and who is also called Vayu, whom we, the deities presiding over intellect and other organs, follow like attendants waiting on an Emperor!

8.5.38

śrotrāddiśo yasya hṛdaśca khāni prajajñire khaṃ puruṣasya nābhyāḥ /
prāṇendriyātmāsuśarīraketaḥ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

From his ears were born the directions, and from his heart the spaces [within], and the sky from the navel of the Person, / the resting place of life-breath, senses, mind, vital forces, and body; may he of great majesty be pleased with us.

38. "May the most glorious Lord show His grace unto us from whose sense of hearing the cardinal points have evolved, from whose bosom the various apertures in the body take their origin and from whose navel is evolved that space on which depend the vital

breath (Prana) of five-fold function, the senses, (intellectual), the mind, the physical functionaries and the body itself!

8.5.39

balān mahendrastridaśāḥ prasādān manyorgirīśo dhiṣaṇādviriñcaḥ /
khebhyastu chandāṃsy ṛṣayo meḍhrataḥ kaḥ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

From his strength came Mahendra, from his favor the gods, from his anger the Lord of the Mountain, from his intellect Viriñca; / from the bodily apertures the Vedic meters and sages, and from his organ of generation came Ka; may he of great majesty be pleased with us.

39. "May that glorious Lord be gracious unto us in whose strength Mahendra has his source; in whose grace, the gods; in whose wrath, Siva; in whose thoughtfulness, Virincha; in whose senses, the Vedas and the sages; in whose generative organ Prajapati!

8.5.40

śrīrvakṣasaḥ pitaraśchāyayāsan dharmaḥ stanāditaraḥ pṛṣṭhato 'bhūt /
dyauryasya śīrṣṇo 'psaraso vihārāt prasīdatāṃ naḥ sa mahāvibhūtiḥ //

From his chest came Śrī, from his shadow the ancestors; dharma arose from his breast, and from his back came adharma; / from his head came the sky, and from his playful diversion the apsarases; may he of great majesty be pleased with us.

40. "May the most glorious Lord extend His grace unto us, from whose bosom Sri Lakshmi comes forth, from whose shadow, Pitris; from whose breast, Dharma (righteousness and its Deity); and from whose back Adharma comes forth, from whose head the sky, and from whose sportful motion Apsaras women take their origin!

8.5.41

vipro mukhādbrahma ca yasya guhyaṃ rājanya āsīdbhujayorbalaṃ ca /
ūrvorviḍ ojo 'ṅghriravedaśūdrau prasīdatāṃ naḥ sa mahāvibhūtiḥ //

The brāhmaṇa and the secret sacred word came from his mouth; the rājanya was from his arms, along with strength; / from his thighs came the vaiśya and endurance; from his feet came the earth and the śūdra; may he of great majesty be pleased with us.

41. "May the most glorious Lord be gracious unto us from whose face the Brahmin and the Vedas have come; from whose loins, the Kshatrya; from whose arms, Strength; from whose thighs, the Vaisya and his skill in business; from whose feet the Sudra whose duty is service, other than the study of the Vedas!

8.5.42

lobho 'dharāt prītirupary abhūddyutir nastaḥ paśavyaḥ sparśena kāmaḥ /
bhruvoryamaḥ pakṣmabhavastu kālaḥ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

Greed arose from his lower lip, affection from his upper lip, bodily luster from his nose, passion related to animals through his touch; / from his brows came Yama, and from his eyelashes was born Time; may he of great majesty be pleased with us.

42. "May the glorious Lord be gracious unto us from whose lower lip greed, from whose upper lip affection, from whose nose splendour, from whose touch the desire towards the good of lower animals; from whose brows Yama and from whose eye-lashes Time, have come into existence!

8.5.43

dravyaṃ vayaḥ karma guṇān viśeṣaṃ yadyogamāyāvihitān vadanti /
yaddurvibhāvyaṃ prabudhāpabādhaṃ prasīdatāṃ naḥ sa mahāvibhūtiḥ //

Substance, time, action, the qualities, and individual distinctions, which they declare to be ordained by his yogamāyā, / which is difficult to conceive and is dispelled by the enlightened; may he of great majesty be pleased with us.

43. "May the glorious Lord be gracious unto us, by whose YogaMaya the creatures, Time (Life-time), Karma and qualities and the vast material world are, as the wise say, created, all which is difficult to comprehend and which is set aside by the wise (as mere

phenomena)!

8.5.44

namo 'stu tasmā upaśāntaśaktaye svārājyalābhapratipūritātmane /
guṇeṣu māyāraciteṣu vṛttibhir na sajjamānāya nabhasvadūtaye //

Homage be to him whose powers are pacified, whose self is completely fulfilled in the attainment of his own sovereignty, / who does not cling through his activities to the qualities fashioned by creative power, having the wind for his course.

44. “I bow to Him whose power is tranquil, whose mind is brimful of the consciousness of His absolute power; who is never attached in His thoughts to the qualities produced by Maya and whose movements are like those of the air (Vayu).

8.5.45

sa tvaṃ no darśayātmānamasmatkaraṇagocaram /
prapannānāṃ didṛkṣūṇāṃ sasmitaṃ te mukhāmbujam //

O Lord, show yourself to us, within the range of our senses, / to us who have surrendered and long to behold your smiling lotus-like face.

45. “O glorious Lord, may Thou be pleased to show Thy smiling lotus-like face unto us who have sought Thee and are eager to behold Thee, so that it may be within the range of our senses.

8.5.46

taistaiḥ svecchābhūtai rūpaiḥ kāle kāle svayaṃ vibho /
karma durviṣahaṃ yan no bhagavāṃstat karoti hi //

Through those various forms assumed by your own will from time to time, O all-pervading Lord, / the Lord himself performs that deed which is unbearable for us.

46. “Indeed the omnipotent Lord Himself does that work which is too much for us to accomplish by assuming of His own accord various forms from time to time.

8.5.47

kleśabhūryalpasārāṇi karmāṇi viphalāni vā /
dehināṃ viṣayārtānāṃ na tathaivārpitaṃ tvayi //

Actions of embodied beings tormented by sense objects involve great trouble, have little substance, or are fruitless; / not so is action dedicated to you.

47. “Actions of embodied beings that are distressed by objects of the senses only involves great trouble and sacrifice and are of little value; but not those actions that are resigned to Thee.

8.5.48

nāvamaḥ karmakalpo 'pi viphalāyeśvarārpitaḥ /
kalpate puruṣasyaiva sa hy ātmā dayito hitaḥ //

Even the least manner of action dedicated to the Lord does not turn out to be in vain for a person; / for he indeed is the Self, beloved and benevolent.

48. “Also no course of action, however poor it may be, can be fruitless if resigned to the Lord; on the other hand it tends to good; for the Lord loves and wishes well of him (whatever is resigned to Him cannot become useless).

8.5.49

yathā hi skandhaśākhānāṃ tarormūlāvasecanam /
evamārādhanaṃ viṣṇoḥ sarveṣāmātmanaśca hi //

Just as the watering of the root of a tree nourishes the trunk and branches, / so indeed does the worship of Viṣṇu benefit all living beings and oneself.

49. “Just as watering the root of a tree is nourishing to its trunk and branches, so also tends the worship of Sri Narayana to the good of all and one’s self.

8.5.50

namastubhyamanantāya durvitarkyātmakarmaṇe /
nirguṇāya guṇeśāya sattvasthāya ca sāmpratam //

Homage to you, the infinite, whose self and activities are beyond contemplation, / devoid of material qualities, lord of the qualities, and currently situated in purity.

50. “I bow to Thee that art unlimited, whose nature and movement are beyond the range of all wit and Logic, who art destitute of all attributes the Ruler of all qualities, and now effectuating the quality of Satwa”.