The Demigods Appeal to the Lord for Protection

Verse 1 (bhagavata.8.5.1)

श्रीशुक उवाच राजन्नुदितमेतत् ते हरेः कर्माघनाशनम् । गजेन्द्रमोक्षणं पुण्यं रैवतं त्वन्तरं शृणु ॥ 5.1 ॥

śrī-śuka uvāca rājann uditam etat te hareḥ karmāgha-nāśanam gajendra-mokṣaṇaṁ puṇyaṁ raivataṁ tv antaraṁ śṛṇu

Sri Shukadeva said: O king, I have related to you this sin-destroying, most sacred deed of Hari — the deliverance of Gajendra. Now hear of the age of Raivata Manu.

Verse 2 (bhagavata.8.5.2)

पञ्चमो रैवतो नाम मनुस्तामससोदरः । बलिविन्ध्यादयस्तस्य सुता हार्जुनपूर्वकाः ॥ 5.2 ॥

pañcamo raivato nāma manus tāmasa-sodaraḥ bali-vindhyādayas tasya sutā hārjuna-pūrvakāḥ

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

Verse 3 (bhagavata.8.5.3)

विभुरिन्द्रः सुरगणा राजन्भूतरयादयः । हिरण्यरोमा वेदशिरा ऊर्ध्वबाह्वादयो द्विजाः ॥ 5.3 ॥

vibhur indraḥ sura-gaṇā rājan bhūtarayādayaḥ hiraṇyaromā vedaśirā ūrdhvabāhv-ādayo dvijāḥ

O king, Vibhu was Indra in that age; the gods were the Bhutarayas and others; and the brahmin sages were Hiranyaroma, Vedashira, Urdhvabahu and others.

Verse 4 (bhagavata.8.5.4)

पत्नी विकुण्ठा शुभ्रस्य वैकुण्ठैः सुरसत्तमैः । तयोः स्वकलया जज्ञे वैकुण्ठो भगवान्स्वयम् ॥ 5.4 ॥

patnī vikuṇṭhā śubhrasya vaikuṇṭhaiḥ sura-sattamaiḥ tayoḥ sva-kalayā jajñe vaikuṇṭho bhagavān svayam

Shubhra's wife was named Vikuntha; from the two of them, together with a company of excellent gods called the Vaikunthas, Bhagavan Himself appeared, by His own partial manifestation, under the name Vaikuntha.

Verse 5 (bhagavata.8.5.5)

वैकुण्ठः कल्पितो येन लोको लोकनमस्कृतः । रमया प्रार्थ्यमानेन देव्या तत्प्रियकाम्यया ॥ 5.5 ॥

vaikuṇṭhaḥ kalpito yena loko loka-namaskṛtaḥ ramayā prārthyamānena devyā tat-priya-kāmyayā

By whom, at the request of the goddess Rama, and out of a desire to please her, the world called Vaikuntha, revered by all the worlds, was fashioned.

Verse 6 (bhagavata.8.5.6)

तस्यानुभावः कथितो गुणाश्च परमोदयाः । भौमान्रेणून्स विममे यो विष्णोर्वर्णयेद् गुणान् ॥ 5.6 ॥

tasyānubhāvaḥ kathito guṇāś ca paramodayāḥ bhaumān reṇūn sa vimame yo viṣṇor varṇayed guṇān

His glory and supremely exalted qualities have thus been told; one who could count the very grains of dust on this earth might count the qualities of Vishnu, and none other.

Verse 7 (bhagavata.8.5.7)

षष्ठश्च चक्षुषः पुत्रश्चाक्षुषो नाम वै मनुः । पूरुपूरुषसुद्युम्नप्रमुखाश्चाक्षुषात्मजाः ॥ 5.7 ॥

ṣaṣṭhaś ca cakṣuṣaḥ putraś cākṣuṣo nāma vai manuḥ pūru-pūruṣa-sudyumna- pramukhāś cākṣuṣātmajāḥ

The sixth Manu, the son of Chakshu, was called Chakshusha; his sons were headed by Puru, Purusha and Sudyumna.

Verse 8 (bhagavata.8.5.8)

इन्द्रो मन्त्रद्रुमस्तत्र देवा आप्यादयो गणाः । मुनयस्तत्र वै राजन्हविष्मद्वीरकादयः ॥ 5.8 ॥

indro mantradrumas tatra devā āpyādayo gaṇāḥ munayas tatra vai rājan haviṣmad-vīrakādayaḥ

In that age Mantradruma was Indra; the gods were the Apyas and others; and, O king, the sages were Havishman, Viraka and others.

Verse 9 (bhagavata.8.5.9)

तत्रापि देवसम्भूत्यां वैराजस्याभवत् सुतः । अजितो नाम भगवानंशेन जगतः पतिः ॥ 5.9 ॥

tatrāpi devasambhūtyāṁ vairājasyābhavat sutaḥ ajito nāma bhagavān aṁśena jagataḥ patiḥ

In that age too, from Devasambhuti, the wife of Vairaja, was born a son — Bhagavan, the Lord of the universe, appearing by His own partial manifestation and named Ajita.

Verse 10 (bhagavata.8.5.10)

पयोधिं येन निर्मथ्य सुराणां साधिता सुधा । भ्रममाणोऽम्भसि धृतः कूर्मरूपेण मन्दरः ॥ 5.10 ॥

payodhiṁ yena nirmathya surāṇāṁ sādhitā sudhā bhramamāṇo ’mbhasi dhṛtaḥ kūrma-rūpeṇa mandaraḥ

By churning the Ocean of Milk He produced the nectar of immortality for the gods; and moving through those waters in the form of a tortoise, He bore up Mount Mandara upon His back.

Verse 11 (bhagavata.8.5.11)

श्रीराजोवाच यथा भगवता ब्रह्मन्मथितः क्षीरसागरः । यदर्थं वा यतश्चाद्रिं दधाराम्बुचरात्मना ॥ 5.11 ॥

śrī-rājovāca yathā bhagavatā brahman mathitaḥ kṣīra-sāgaraḥ yad-arthaṁ vā yataś cādriṁ dadhārāmbucarātmanā

The king said: O brahmin, how did Bhagavan churn the Ocean of Milk, for what purpose did He do so, and how, taking the form of a creature of the waters, did He bear that mountain?

Verse 12 (bhagavata.8.5.12)

यथामृतं सुरैः प्राप्तं किं चान्यदभवत् ततः । एतद् भगवतः कर्म वदस्व परमाद्भुतम् ॥ 5.12 ॥

yathāmṛtaṁ suraiḥ prāptaṁ kiṁ cānyad abhavat tataḥ etad bhagavataḥ karma vadasva paramādbhutam

How did the gods come to obtain the nectar, and what else arose from that churning? Tell me of this supremely wondrous deed of Bhagavan.

Verse 13 (bhagavata.8.5.13)

त्वया सङ्कथ्यमानेन महिम्ना सात्वतां पतेः । नातितृप्यति मे चित्तं सुचिरं तापतापितम् ॥ 5.13 ॥

tvayā saṅkathyamānena mahimnā sātvatāṁ pateḥ nātitṛpyati me cittaṁ suciraṁ tāpa-tāpitam

My mind, long scorched by the threefold sufferings of life, is never fully satisfied, however much you tell of the glory of the Lord of the devoted.

Verse 14 (bhagavata.8.5.14)

श्रीसूत उवाच सम्पृष्टो भगवानेवं द्वैपायनसुतो द्विजाः । अभिनन्द्य हरेर्वीर्यमभ्याचष्टुं प्रचक्रमे ॥ 5.14 ॥

śrī-sūta uvāca sampṛṣṭo bhagavān evaṁ dvaipāyana-suto dvijāḥ abhinandya harer vīryam abhyācaṣṭuṁ pracakrame

Sri Suta said: O brahmins, thus questioned, the illustrious Shukadeva, son of Dvaipayana, praising the king's words, began to relate further the power of Hari.

Verse 15 (bhagavata.8.5.15)

श्रीशुक उवाच यदा युद्धेऽसुरैर्देवा बध्यमानाः शितायुधैः । गतासवो निपतिता नोत्तिष्ठेरन्स्म भूरिशः ॥ 5.15 ॥

śrī-śuka uvāca yadā yuddhe ’surair devā badhyamānāḥ śitāyudhaiḥ gatāsavo nipatitā nottiṣṭheran sma bhūriśaḥ

Sri Shukadeva said: When, struck down in battle by the sharp weapons of the demons, the gods fell lifeless in great numbers and could not rise again.

Verse 16 (bhagavata.8.5.16)

यदा दुर्वासः शापेन सेन्द्रा लोकास्त्रयो नृप । निःश्रीकाश्चाभवंस्तत्र नेशुरिज्यादयः क्रियाः ॥ 5.16 ॥

yadā durvāsaḥ śāpena sendrā lokās trayo nṛpa niḥśrīkāś cābhavaṁs tatra neśur ijyādayaḥ kriyāḥ

O king, when, by the curse of Durvasa, all three worlds together with Indra were stripped of their fortune, sacrifice and every other sacred rite there ceased to bear fruit.

Verse 17 (bhagavata.8.5.17)

निशाम्यैतत् सुरगणा महेन्द्रवरुणादयः । नाध्यगच्छन्स्वयं मन्त्रैर्मन्त्रयन्तो विनिश्चितम् ॥ 5.17 ॥

niśāmyaitat sura-gaṇā mahendra-varuṇādayaḥ nādhyagacchan svayaṁ mantrair mantrayanto viniścitam

Hearing of all this, the hosts of gods headed by great Indra and Varuna, though they took counsel together, could arrive at no firm resolution of their own.

Verse 18 (bhagavata.8.5.18)

ततो ब्रह्मसभां जग्मुर्मेरोर्मूर्धनि सर्वशः । सर्वं विज्ञापयां चक्रुः प्रणताः परमेष्ठिने ॥ 5.18 ॥

tato brahma-sabhāṁ jagmur meror mūrdhani sarvaśaḥ sarvaṁ vijñāpayāṁ cakruḥ praṇatāḥ parameṣṭhine

Then all of them went together to Brahma's assembly upon the summit of Mount Meru, and, bowing before that supreme lord, laid the whole matter before him.

Verse 19 (bhagavata.8.5.19)

स विलोक्येन्द्रवाय्वादीन् निःसत्त्वान्विगतप्रभान् । लोकानमङ्गलप्रायानसुरानयथा विभुः ॥ 5.19 ॥

sa vilokyendra-vāyv-ādīn niḥsattvān vigata-prabhān lokān amaṅgala-prāyān asurān ayathā vibhuḥ

That mighty Brahma, seeing Indra, Vayu and the rest bereft of strength and luster, the worlds sunk in misfortune, and the demons flourishing beyond their due, gave thought to what should be done.

Verse 20 (bhagavata.8.5.20)

समाहितेन मनसा संस्मरन्पुरुषं परम् । उवाचोत्फुल्लवदनो देवान्स भगवान्परः ॥ 5.20 ॥

samāhitena manasā saṁsmaran puruṣaṁ param uvācotphulla-vadano devān sa bhagavān paraḥ

With a composed mind, calling to remembrance the Supreme Person, that most exalted lord, his face brightening, spoke thus to the gods.

Verse 21 (bhagavata.8.5.21)

अहं भवो यूयमथोऽसुरादयो मनुष्यतिर्यग्द्रुमघर्मजातयः । यस्यावतारांशकलाविसर्जिता व्रजाम सर्वे शरणं तमव्ययम् ॥ 5.21 ॥

ahaṁ bhavo yūyam atho ’surādayo manuṣya-tiryag-druma-gharma-jātayaḥ yasyāvatārāṁśa-kalā-visarjitā vrajāma sarve śaraṇaṁ tam avyayam

I myself, Shiva, all of you gods, and the demons and others besides — humans, beasts, trees and creatures born of sweat — all of us are put forth from His incarnations, His parts and His fragments; let us all, then, go for refuge to that imperishable One.

Verse 22 (bhagavata.8.5.22)

न यस्य वध्यो न च रक्षणीयो नोपेक्षणीयादरणीयपक्षः । तथापि सर्गस्थितिसंयमार्थं धत्ते रजःसत्त्वतमांसि काले ॥ 5.22 ॥

na yasya vadhyo na ca rakṣaṇīyo nopekṣaṇīyādaraṇīya-pakṣaḥ tathāpi sarga-sthiti-saṁyamārthaṁ dhatte rajaḥ-sattva-tamāṁsi kāle

He for whom there is none to be slain, none to be protected, no side to be favored or disregarded — He nonetheless, for the sake of creation, preservation and destruction, assumes, according to the times, the qualities of passion, goodness and ignorance.

Verse 23 (bhagavata.8.5.23)

अयं च तस्य स्थितिपालनक्षणः सत्त्वं जुषाणस्य भवाय देहिनाम् । तस्माद् व्रजामः शरणं जगद्गुरुं स्वानां स नो धास्यति शं सुरप्रियः ॥ 5.23 ॥

ayaṁ ca tasya sthiti-pālana-kṣaṇaḥ sattvaṁ juṣāṇasya bhavāya dehinām tasmād vrajāmaḥ śaraṇaṁ jagad-guruṁ svānāṁ sa no dhāsyati śaṁ sura-priyaḥ

This is now the very moment for Him, taking on the quality of goodness, to preserve and protect the embodied for their own good; let us therefore go for refuge to the teacher of all the worlds — He who is dear to the gods will surely grant well-being to His own.

Verse 24 (bhagavata.8.5.24)

श्रीशुक उवाच इत्याभाष्य सुरान्वेधाः सह देवैररिन्दम । अजितस्य पदं साक्षाज्जगाम तमसः परम् ॥ 5.24 ॥

śrī-śuka uvāca ity ābhāṣya surān vedhāḥ saha devair arindama ajitasya padaṁ sākṣāj jagāma tamasaḥ param

Sri Shukadeva said: O subduer of foes, having spoken thus to the gods, Brahma, together with them, went directly to the abode of Ajita, which lies beyond the darkness of material nature.

Verse 25 (bhagavata.8.5.25)

तत्रादृष्टस्वरूपाय श्रुतपूर्वाय वै प्रभुः । स्तुतिमब्रूत दैवीभिर्गीर्भिस्त्ववहितेन्द्रियः ॥ 5.25 ॥

tatrādṛṣṭa-svarūpāya śruta-pūrvāya vai prabhuḥ stutim abrūta daivībhir gīrbhis tv avahitendriyaḥ

There, though he had never seen the form of the Lord and knew of Him only through what he had heard, Brahma, his senses fully composed, offered Him a hymn of praise in words drawn from the Vedas.

Verse 26 (bhagavata.8.5.26)

श्रीब्रह्मोवाच अविक्रियं सत्यमनन्तमाद्यं गुहाशयं निष्कलमप्रतर्क्यम् । मनोऽग्रयानं वचसानिरुक्तं नमामहे देववरं वरेण्यम् ॥ 5.26 ॥

śrī-brahmovāca avikriyaṁ satyam anantam ādyaṁ guhā-śayaṁ niṣkalam apratarkyam mano-’grayānaṁ vacasāniruktaṁ namāmahe deva-varaṁ vareṇyam

Brahma said: We bow before that changeless, ever-true, infinite, primeval Lord, who dwells in the cave of every heart, without parts, beyond the reach of reasoning, swifter than the mind itself, indescribable in words — the most excellent of gods, worthy of all worship.

Verse 27 (bhagavata.8.5.27)

विपश्चितं प्राणमनोधियात्मना- मर्थेन्द्रियाभासमनिद्रमव्रणम् । छायातपौ यत्र न गृध्रपक्षौ तमक्षरं खं त्रियुगं व्रजामहे ॥ 5.27 ॥

vipaścitaṁ prāṇa-mano-dhiyātmanām arthendriyābhāsam anidram avraṇam chāyātapau yatra na gṛdhra-pakṣau tam akṣaraṁ khaṁ tri-yugaṁ vrajāmahe

We go for refuge to Him — the all-knowing one who illumines the life-breath, mind, intellect and self, the senses and their objects, who never sleeps and knows no flaw; in whom neither shade nor sunlight, nor any such pair of opposites, is found; the imperishable, the all-pervading as the sky itself, who appears across the three ages.

Verse 28 (bhagavata.8.5.28)

अजस्य चक्रं त्वजयेर्यमाणं मनोमयं पञ्चदशारमाशु । त्रिनाभि विद्युच्चलमष्टनेमि यदक्षमाहुस्तमृतं प्रपद्ये ॥ 5.28 ॥

ajasya cakraṁ tv ajayeryamāṇaṁ manomayaṁ pañcadaśāram āśu tri-nābhi vidyuc-calam aṣṭa-nemi yad-akṣam āhus tam ṛtaṁ prapadye

I take refuge in that eternal truth spoken of as the very axle of the unborn wheel of the world — a wheel wrought of mind, driven swiftly on by maya, having fifteen spokes, three hubs, restless as lightning, and eight rims.

Verse 29 (bhagavata.8.5.29)

य एकवर्णं तमसः परं त- दलोकमव्यक्तमनन्तपारम् । आसांचकारोपसुपर्णमेन- मुपासते योगरथेन धीराः ॥ 5.29 ॥

ya eka-varṇaṁ tamasaḥ paraṁ tad alokam avyaktam ananta-pāram āsāṁ cakāropasuparṇam enam upāsate yoga-rathena dhīrāḥ

He who is of a single hue, beyond all darkness, unseen by worldly eyes, unmanifest and without any limit; steadfast souls, mounted on the chariot of yoga, worship Him as He sits upon Suparna, His carrier.

Verse 30 (bhagavata.8.5.30)

न यस्य कश्चातितितर्ति मायां यया जनो मुह्यति वेद नार्थम् । तं निर्जितात्मात्मगुणं परेशं नमाम भूतेषु समं चरन्तम् ॥ 5.30 ॥

na yasya kaścātititarti māyāṁ yayā jano muhyati veda nārtham taṁ nirjitātmātma-guṇaṁ pareśaṁ namāma bhūteṣu samaṁ carantam

His maya, by which people are bewildered and forget the true purpose of life, no one at all can overcome — we bow before that Supreme Lord, who has fully mastered His own qualities and who moves among all beings with perfect equality.

Verse 31 (bhagavata.8.5.31)

इमे वयं यत्प्रिययैव तन्वा सत्त्वेन सृष्टा बहिरन्तराविः । गतिं न सूक्ष्मामृषयश्च विद्महे कुतोऽसुराद्या इतरप्रधानाः ॥ 5.31 ॥

ime vayaṁ yat-priyayaiva tanvā sattvena sṛṣṭā bahir-antar-āviḥ gatiṁ na sūkṣmām ṛṣayaś ca vidmahe kuto ’surādyā itara-pradhānāḥ

We gods, brought forth within and without from that beloved form of His made of sattva, together with the great sages, do not even know His subtle course — how then could the demons and others, governed by lesser qualities, ever come to know it?

Verse 32 (bhagavata.8.5.32)

पादौ महीयं स्वकृतैव यस्य चतुर्विधो यत्र हि भूतसर्गः । स वै महापूरुष आत्मतन्त्रः प्रसीदतां ब्रह्म महाविभूतिः ॥ 5.32 ॥

pādau mahīyaṁ sva-kṛtaiva yasya catur-vidho yatra hi bhūta-sargaḥ sa vai mahā-pūruṣa ātma-tantraḥ prasīdatāṁ brahma mahā-vibhūtiḥ

This very earth is His own foot, on which the fourfold creation of beings rests; may that great Person, wholly independent, the supreme Brahman of infinite glory, be gracious to us.

Verse 33 (bhagavata.8.5.33)

अम्भस्तु यद्रेत उदारवीर्यं सिध्यन्ति जीवन्त्युत वर्धमानाः । लोकायतोऽथाखिललोकपालाः प्रसीदतां नः स महाविभूतिः ॥ 5.33 ॥

ambhas tu yad-reta udāra-vīryaṁ sidhyanti jīvanty uta vardhamānāḥ lokā yato ’thākhila-loka-pālāḥ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

The waters, His own seed of vast potency, by which all the worlds come into being, live, and grow, and from which all the guardians of the worlds arise — may He of great glory be gracious to us.

Verse 34 (bhagavata.8.5.34)

सोमं मनो यस्य समामनन्ति दिवौकसां यो बलमन्ध आयुः । ईशो नगानां प्रजनः प्रजानां प्रसीदतां नः स महाविभूतिः ॥ 5.34 ॥

somaṁ mano yasya samāmananti divaukasāṁ yo balam andha āyuḥ īśo nagānāṁ prajanaḥ prajānāṁ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

The learned declare the moon to be His mind — the moon that is the strength, the nourishment and the very lifespan of the celestials, the lord of all plants, and the begetter of every creature — may He of great glory be gracious to us.

Verse 35 (bhagavata.8.5.35)

अग्निर्मुखं यस्य तु जातवेदा जातः क्रियाकाण्डनिमित्तजन्मा । अन्तःसमुद्रेऽनुपचन्स्वधातून् प्रसीदतां नः स महाविभूतिः ॥ 5.35 ॥

agnir mukhaṁ yasya tu jāta-vedā jātaḥ kriyā-kāṇḍa-nimitta-janmā antaḥ-samudre ’nupacan sva-dhātūn prasīdatāṁ naḥ sa mahā-vibhūtiḥ

Fire, born for the sake of ritual offering and all-knowing in itself, is His very mouth; even within the depths of the ocean it ceaselessly consumes its own substance — may He of great glory be gracious to us.

Verse 36 (bhagavata.8.5.36)

यच्चक्षुरासीत् तरणिर्देवयानं त्रयीमयो ब्रह्मण एष धिष्ण्यम् । द्वारं च मुक्तेरमृतं च मृत्युः प्रसीदतां नः स महाविभूतिः ॥ 5.36 ॥

yac-cakṣur āsīt taraṇir deva-yānaṁ trayīmayo brahmaṇa eṣa dhiṣṇyam dvāraṁ ca mukter amṛtaṁ ca mṛtyuḥ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

The sun, which is His eye, is the path of the gods, the very form of the three Vedas, the seat where Brahman is worshipped, the gateway to liberation, and at once both immortality and death — may He of great glory be gracious to us.

Verse 37 (bhagavata.8.5.37)

प्राणादभूद् यस्य चराचराणां प्राणः सहो बलमोजश्च वायुः । अन्वास्म सम्राजमिवानुगा वयं प्रसीदतां नः स महाविभूतिः ॥ 5.37 ॥

prāṇād abhūd yasya carācarāṇāṁ prāṇaḥ saho balam ojaś ca vāyuḥ anvāsma samrājam ivānugā vayaṁ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

From His own life-breath came the wind, which is the vital breath, might, strength and vigor of all moving and unmoving beings; we follow that wind as attendants follow their sovereign — may He of great glory be gracious to us.

Verse 38 (bhagavata.8.5.38)

श्रोत्राद् दिशो यस्य हृदश्च खानि प्रजज्ञिरे खं पुरुषस्य नाभ्याः । प्राणेन्द्रियात्मासुशरीरकेतः प्रसीदतां नः स महाविभूतिः ॥ 5.38 ॥

śrotrād diśo yasya hṛdaś ca khāni prajajñire khaṁ puruṣasya nābhyāḥ prāṇendriyātmāsu-śarīra-ketaḥ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

From His ears came the directions of space, from His heart the openings of the body, and from His navel came the sky; He who is the very foundation of the vital airs, the senses, the self, life and the body — may He of great glory be gracious to us.

Verse 39 (bhagavata.8.5.39)

बलान्महेन्द्रस्त्रिदशाः प्रसादा- न्मन्योर्गिरीशो धिषणाद् विरिञ्चः । खेम्यस्तुछन्दांस्यृषयो मेढ्रतः कः प्रसीदतां नः स महाविभूतिः ॥ 5.39 ॥

balān mahendras tri-daśāḥ prasādān manyor girīśo dhiṣaṇād viriñcaḥ khebhyas tu chandāṁsy ṛṣayo meḍhrataḥ kaḥ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

From His strength came great Indra, from His grace the thirty gods, from His wrath the lord of mountains, and from His intellect Brahma; from His bodily openings came the Vedic metres, and from His generative power the sages and the lord of creatures — may He of great glory be gracious to us.

Verse 40 (bhagavata.8.5.40)

श्रीर्वक्षसः पितरश्छाययासन् धर्मः स्तनादितरः पृष्ठतोऽभूत् । द्यौर्यस्य शीर्ष्णोऽप्सरसो विहारात् प्रसीदतां नः स महाविभूतिः ॥ 5.40 ॥

śrīr vakṣasaḥ pitaraś chāyayāsan dharmaḥ stanād itaraḥ pṛṣṭhato ’bhūt dyaur yasya śīrṣṇo ’psaraso vihārāt prasīdatāṁ naḥ sa mahā-vibhūtiḥ

From His chest came Lakshmi, from His shadow the ancestors, from His breast dharma, and from His back its opposite; from His head came the heavens, and from His play and pleasure came the celestial nymphs — may He of great glory be gracious to us.

Verse 41 (bhagavata.8.5.41)

विप्रो मुखाद् ब्रह्म च यस्य गुह्यं राजन्य आसीद् भुजयोर्बलं च । ऊर्वोर्विडोजोऽङ्घ्रिरवेदशूद्रौ प्रसीदतां नः स महाविभूतिः ॥ 5.41 ॥

vipro mukhād brahma ca yasya guhyaṁ rājanya āsīd bhujayor balaṁ ca ūrvor viḍ ojo ’ṅghrir aveda-śūdrau prasīdatāṁ naḥ sa mahā-vibhūtiḥ

From His mouth came the brahmin and the sacred, secret wisdom of the Veda; from His arms the kshatriya and strength; from His thighs the vaishya and worldly capacity; and from His feet the shudra, who stands outside the Veda — may He of great glory be gracious to us.

Verse 42 (bhagavata.8.5.42)

लोभोऽधरात् प्रीतिरुपर्यभूद् द्युति- र्नस्तः पशव्यः स्पर्शेन कामः । भ्रुवोर्यमः पक्ष्मभवस्तु कालः प्रसीदतां नः स महाविभूतिः ॥ 5.42 ॥

lobho ’dharāt prītir upary abhūd dyutir nastaḥ paśavyaḥ sparśena kāmaḥ bhruvor yamaḥ pakṣma-bhavas tu kālaḥ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

From His lower lip came greed, from His upper lip affection; from His nostrils came radiance and the animal instincts, from His touch desire; from His brows came Yama, lord of death, and from His eyelashes, time itself — may He of great glory be gracious to us.

Verse 43 (bhagavata.8.5.43)

द्रव्यं वयः कर्म गुणान्विशेषं यद्योगमायाविहितान्वदन्ति । यद् दुर्विभाव्यं प्रबुधापबाधं प्रसीदतां नः स महाविभूतिः ॥ 5.43 ॥

dravyaṁ vayaḥ karma guṇān viśeṣaṁ yad-yoga-māyā-vihitān vadanti yad durvibhāvyaṁ prabudhāpabādhaṁ prasīdatāṁ naḥ sa mahā-vibhūtiḥ

Matter, time, action, the gunas and all their manifold variety — these, the wise say, are all wrought by His yoga-maya; a power extremely hard to fathom, yet one that is dispelled by those truly awakened to knowledge — may He of great glory be gracious to us.

Verse 44 (bhagavata.8.5.44)

नमोऽस्तु तस्मा उपशान्तशक्तये स्वाराज्यलाभप्रतिपूरितात्मने । गुणेषु मायारचितेषु वृत्तिभि- र्न सज्जमानाय नभस्वदूतये ॥ 5.44 ॥

namo ’stu tasmā upaśānta-śaktaye svārājya-lābha-pratipūritātmane guṇeṣu māyā-raciteṣu vṛttibhir na sajjamānāya nabhasvad-ūtaye

Obeisance to Him whose power ever remains at rest, whose being is forever full through the attainment of His own sovereign glory, and who, moving amid the gunas fashioned by maya, is never entangled by them, as the wind is never bound by anything it passes through.

Verse 45 (bhagavata.8.5.45)

स त्वं नो दर्शयात्मानमस्मत्करणगोचरम् । प्रपन्नानां दिदृक्षूणां सस्मितं ते मुखाम्बुजम् ॥ 5.45 ॥

sa tvaṁ no darśayātmānam asmat-karaṇa-gocaram prapannānāṁ didṛkṣūṇāṁ sasmitaṁ te mukhāmbujam

O Lord, do show us Your very form — Your smiling, lotus-like face — made perceptible to our senses, for we are surrendered to You and long to behold it.

Verse 46 (bhagavata.8.5.46)

तैस्तैः स्वेच्छाभूतै रूपैः काले काले स्वयं विभो । कर्म दुर्विषहं यन्नो भगवांस्तत् करोति हि ॥ 5.46 ॥

tais taiḥ svecchā-bhūtai rūpaiḥ kāle kāle svayaṁ vibho karma durviṣahaṁ yan no bhagavāṁs tat karoti hi

O almighty one, in Your various self-willed forms, age after age, You Yourself accomplish for our sake that work which we could never bear to undertake.

Verse 47 (bhagavata.8.5.47)

क्लेशभूर्यल्पसाराणि कर्माणि विफलानि वा । देहिनां विषयार्तानां न तथैवार्पितं त्वयि ॥ 5.47 ॥

kleśa-bhūry-alpa-sārāṇi karmāṇi viphalāni vā dehināṁ viṣayārtānāṁ na tathaivārpitaṁ tvayi

The deeds of embodied beings tormented by sense objects bring great toil for little worth, or come to nothing at all — but a deed offered up to You is never so.

Verse 48 (bhagavata.8.5.48)

नावमः कर्मकल्पोऽपि विफलायेश्वरार्पितः । कल्पते पुरुषस्यैव स ह्यात्मा दयितो हितः ॥ 5.48 ॥

nāvamaḥ karma-kalpo ’pi viphalāyeśvarārpitaḥ kalpate puruṣasyaiva sa hy ātmā dayito hitaḥ

Not even the smallest deed offered up to the Lord ever proves fruitless; for He alone is the beloved Self and the true well-wisher of the one who offers it.

Verse 49 (bhagavata.8.5.49)

यथा हि स्कन्धशाखानां तरोर्मूलावसेचनम् । एवमाराधनं विष्णोः सर्वेषामात्मनश्च हि ॥ 5.49 ॥

yathā hi skandha-śākhānāṁ taror mūlāvasecanam evam ārādhanaṁ viṣṇoḥ sarveṣām ātmanaś ca hi

Just as watering the root of a tree nourishes its trunk and every branch, so does the worship of Vishnu alone nourish every being, and one's own self besides.

Verse 50 (bhagavata.8.5.50)

नमस्तुभ्यमनन्ताय दुर्वितर्क्यात्मकर्मणे । निर्गुणाय गुणेशाय सत्त्वस्थाय च साम्प्रतम् ॥ 5.50 ॥

namas tubhyam anantāya durvitarkyātma-karmaṇe nirguṇāya guṇeśāya sattva-sthāya ca sāmpratam

Obeisance to You, O infinite one, whose nature and every deed lie beyond all reasoning; who, though beyond the gunas, are yet their lord, and who at this very moment abide in the mode of goodness.