सितदीर्घादिनिः शेषकल्पनापरिवर्जित । जन्मादिभिरसंस्पृष्ट स्वप्नादिपरिवर्जित ॥ ५,३०.
Free from all concepts such as white, long, and so on, untouched by birth and the like, free from dream and the rest.
संध्यारात्रिरहो भूमिर्गगनं वायुरंबु च । हुताशनो मनो बुद्धिर्भूतादिस्त्वं तथाच्युत ॥ ५,३०.
You are the twilight, night, day, earth, sky, wind, water, fire, mind, intellect, and the elements, O Acyuta.
सर्गस्थितिविनाशानां कर्ता कर्तृपतिर्भवान् । ब्रह्मविष्णुशिवाख्याभिरात्ममूर्तिभिरीश्वर ॥ ५,३०.
You are the maker, the lord of agents, of creation, maintenance, and destruction; O Lord, by your own forms called Brahmā, Viṣṇu, and Śiva.
देवा दैत्यास्तथा यक्षा राक्षसाः सिद्धपन्नगाः । कूष्माण्डाश्च पिशाचाश्च गन्धर्वा मनुजास्तथा ॥ ५,३०.
The gods, the demons, the yakṣas, the rākṣasas, the siddhas, the serpents, the kūṣmāṇḍas, the piśācas, the gandharvas, and likewise men—
पशवश्च मृगाश्चैव पतङ्गाश्च सरीसृपाः । वृक्षगुल्मलताबह्व्यःसमस्तास्तृणजातयः ॥ ५,३०.
Cattle and wild animals, birds and reptiles, countless trees, shrubs, and vines, and all types of grasses—
स्थूला मध्यास्तथा सूक्ष्माःसूक्ष्मात्सूक्ष्मतराश्च ये । देहभेदा भवान् सर्वे ये केचित्पुर्गलाश्रयाः ॥ ५,३०.
All bodies—large, medium, and small, and those even subtler than the subtle—whatever forms exist that are inhabited by souls—
माया तवेयमज्ञातपरमार्थातिमोहिनी । अनात्मन्यात्मविज्ञानं यया मूढो निरुद्ध्यते ॥ ५,३०.
This is your māyā, which, being unknown in its true essence, deludes greatly; by it, the ignorant are bound, mistaking the non-self for the self.
अस्वे स्वमिति भावोत्र यत्पुंसामुपजायते । अहं ममेति भावो यत्प्रायेणैवाभिजायते । संसारमातुर्मायायास्तवैतन्नाथ चेष्टितम् ॥ ५,३०.
Whatever sense arises in people of 'this is mine' regarding what is not theirs, and the feeling of 'I' and 'mine' that commonly arises—this, O Lord, is the work of your māyā, the mother of worldly existence.
यैः स्वधर्मपरैर्नाथ नरैराराधितो भवान् । ते तरन्त्यखिलामेतां मायामात्मविमुक्तये ॥ ५,३०.
O Lord, those men who worship you with devotion to their own duty cross over this entire māyā for the sake of self-liberation.
ब्रह्माद्याःसकला देवा मनुष्याः पशवस्तथा । विष्णुमाया महावर्तमोहान्धतमसावृताः ॥ ५,३०.
All the gods beginning with Brahmā, humans, and animals as well, are enveloped by the great darkness of delusion caused by Viṣṇu's māyā.
आराध्य त्वामभीप्संते कामानात्मभवक्षयम् । यदेते पुरुषा माया सैवेयं भगवंस्तव ॥ ५,३०.
Having worshipped you, they desire the fulfillment of wishes and the destruction of their own suffering; yet, O Blessed One, this too is your māyā.
मया त्वं पुत्रकामिन्या वैरिपक्षजयाय च । आराधितो न मोक्षाय मायाविलसितं हि तत् ॥ ५,३०.
By me, you were worshipped for the sake of obtaining a son and victory over enemies, not for liberation; such is the play of māyā.
कौपीनाच्छादनप्राया वाञ्छा कल्पद्रुमादपि । जायते यदपुण्यानां सोपराधः स्वदोषजः ॥ ५,३०.
The wish for even a mere loincloth as covering, if it arises in the unworthy, is more than the wish-fulfilling tree, for it is born of their own fault and offense.
तत्प्रसीदाखिलजगन्मायामोहकराव्यय । अज्ञानं ज्ञानसद्भावभूतं भूतेश नाशय ॥ ५,३०.
Therefore, be gracious, O imperishable one who casts the delusion of māyā over all the worlds; Lord of beings, destroy ignorance, which is the very presence of knowledge.
नमस्ते चक्रहस्ताय शार्ङ्गहस्ताय ते नमः । नन्दहस्ताय ते विष्णो शङ्खहस्ताय ते नमः ॥ ५,३०.
Salutations to you who hold the discus in your hand; salutations to you who hold the Śārṅga bow; O Viṣṇu, salutations to you who hold the Nanda club and the conch.
एतत्पश्यामि ते रूपं स्थूलचिह्नोपलक्षितम् । न जानामि परं यत्ते प्रसीद परमेश्वर ॥ ५,३०.
I see this form of yours, marked by gross signs; I do not know your supreme form—be gracious, O Supreme Lord.
श्रीपराशर उवाच अदित्यैवं स्तुतो विष्णुः प्रहस्याह सुरारणिम् । माता देवि त्वमस्माकं प्रसीद वरदा भव ॥ ५,३०.
Śrī Parāśara said: Thus praised, Viṣṇu, shining like the sun, smiled and spoke to the gods' mother: 'O goddess, you are our mother; be gracious and grant us a boon.'
अदिदिरुवाच एवमस्तु यथेच्छा ते त्वमशेषैः सुरासुरैः । अजेयः पुरुषव्याघ्र सर्त्यलोके भविष्यसि ॥ ५,३०.
Aditi said: 'So be it, as you wish. By all the gods and demons, O tiger among men, you will be unconquerable in the world of truth.'
श्रीपराशर उवाच ततः कृष्णस्य पत्नी च शक्रेण सहितादितिम् । सत्यभामा प्रणम्याह प्रसीदेति पुनः पुनः ॥ ५,३०.
Śrī Parāśara said: Then Satyabhāmā, the wife of Kṛṣṇa, together with Indra, bowed to Aditi and repeatedly asked her to be gracious.
अदितिरुवाच मत्प्रसादान्न ते सुभ्रु जरा वैरूप्यमेव वा । भविष्यत्यनवद्याङ्गि सुस्थिरं नवयौवनम् ॥ ५,३०.
Aditi said: 'By my grace, O beautiful one, you will never have old age or disfigurement; your lovely form will remain ever youthful and steady.'
श्रीपराशर उवाच अदित्या तु कृतानुज्ञो देवराजो जनार्दनम् । यथावत्पूजयामास बहुमानपुरःसरम् ॥ ५,३०.
Śrī Parāśara said: Having received Aditi's permission, the king of the gods worshipped Janārdana with great honor, as was proper.
शची च सत्यभामायै पारिजातस्य पुष्पकम् । न ददौ मानुषीं मत्वा स्वयं पुष्पैरलङ्कृता ॥ ५,३०.
And Śacī, thinking Satyabhāmā to be human, did not give her the flower of the Pārijāta tree, but adorned herself with the flowers instead.
ततो ददर्श कृष्णोऽपि सत्यभामासहायवान् । दवोद्यानानि हृद्यानि नन्दनादीनि सत्तम ॥ ५,३०.
Then Krishna, accompanied by Satyabhama, beheld the delightful celestial gardens, such as Nandana, O best of beings.
ददर्श च सुगन्धाढ्यं मञ्जरीपुञ्जधारिणम् । नित्याह्लादकरं ताम्रबालपल्लवशोभितम् ॥ ५,३०.
He saw the Parijata tree, rich in fragrance, bearing clusters of blossoms, ever bringing joy, adorned with tender, coppery-red young leaves.
मथ्यमानेऽमृते जातं जातरूपोपमत्वचम् । पारिजातं जगन्नाथः केशवः केशिसूदनः ॥ ५,३०.
The Lord of the world, Kesava, slayer of Kesi, saw the Parijata tree, which had arisen during the churning of the nectar, its bark resembling refined gold.
तुतोष परमप्रीत्या तरुराजमनुत्तमम् । तं दृष्ट्वा प्राह गोविन्दं सत्यभामा द्विजोत्तम । कस्मान्न द्वारकामेष नीयते कृष्ण पादपः ॥ ५,३०.
The supreme and peerless king of trees was greatly pleasing; seeing it, Satyabhama spoke to Govinda: 'Krishna, why is this tree not brought to Dvaraka?'
यदि चेत्त्वद्वचः सत्यं त्वमत्यर्थं प्रियेति मे । मद्गेहनिष्कुटार्थाय तदयं नीयतां तरुः ॥ ५,३०.
'If your words are truly sincere, and you are indeed so dear to me, then let this tree be taken for the adornment of my courtyard.'
न मे जांबवती तादृगभीष्टा न च रुक्मिणी । सत्ये यथा त्वमित्युक्तं त्वया कृष्णासकृत्प्रियम् ॥ ५,३०.
'Neither Jambavati nor Rukmini is as cherished by you as I am, as you have often said, Krishna, with loving words.'
सत्यं तद्यदि गोविन्द नोपचारकृतं मम । तदस्तु पारिजातोऽयं मम गेहविभूषणम् ॥ ५,३०.
'If that is truly so, Govinda, and not mere courtesy on your part, then let this Parijata be the ornament of my house.'
बिभ्रती पारिजातस्य केशपक्षेण मञ्जरीम् । सपत्नीनामहं मध्ये शोभेयमिति कामये ॥ ५,३०.
'Wearing a cluster of Parijata blossoms in my hair, I wish to shine among my co-wives.'