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5.25 · The Glories of Lord Ananta

15 verses
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
Book Bhagavata Canto 5 · R.E.A.P
P Planetary Systems SB 5.20–5.26 · 12 sub-topics Open on bhagavata.keshavaswami.com ↗
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P - Planetary Systems (20-26) Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.

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P - Planetary Systems (20-26)

P - Planetary Systems (20-26) Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.

Previous Path of Bhakti – BEYOND the World Next Six Islands Last updated 1 year ago

Hellish Planets

P - Planetary Systems (20-26) Hellish Planets Chapter 26 To rectify the sinful mentality of deviant living entities, Krishna subjects them to punishment and suffering in one of the twenty-eight hellish planets situated below Patala. For every destructive activity, there is a particular reaction that one is subjected to. While the graphic descriptions may seem harsh, such experiences are sometimes required to jolt a change in consciousness. On the other hand, those who adhere to religious life are elevated to higher planetary systems where the demigods reside. In due course, once their pious credits have been exhausted, they return to this earthly realm. Sukadeva Goswami finally described the Universal Form of the Lord and glorified the Lord’s activities.

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Lord Anantadeva

P - Planetary Systems (20-26) Lord Anantadeva Chapter 25 Lord Ananta, whose body is completely spiritual, resides at the root of the planet Patala. He remains in the core of Lord Siva’s heart, helping him to destroy the universes as required. He is the original deity of material consciousness, and because He attracts all living entities, He is also known as Sankarsana. The entire material world rests upon His hoods. Because Lord Sankarsana is an expansion of the Supreme Personality of Godhead, many devotees offer Him prayers, and in the planetary system of Patala, all the suras , asuras , Gandharvas, Vidyadharas and learned sages offer Him their respectful obeisances.

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Movements of the Sun

P - Planetary Systems (20-26) Movements of the Sun Chapter 21 The sun is not stationary, but rather rotates on the sun-god’s chariot which is drawn by seven horses. Its movements determine the duration of night and day. When moving northwards above the equator, the sun moves slowly during the day and quickly at night, thus creating a longer daytime and shorter nighttime. The opposite is true when the sun travels south of the equator. 60,000 sages, the Valikhilyas, worship the sun-god with beautiful prayers.

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Orbits of the Planets and Sisumara

P - Planetary Systems (20-26) Orbits of the Planets and Sisumara Chapter 22, 23 The various configurations of the moon and other planets have positive and negative influences on living beings. This is what we commonly call the ‘influence of the stars.’ The sun rotates through the time circle of the zodiac, represented by twelve astrological signs, and assumes different names according to the sign it is in. Dhruvaloka, awarded to the exalted Dhruva Maharaja, continues to exist even when the universe is partially destroyed. It is recognised as the polestar and Lord Vishnu’s abode within this universe. Situated above the seven stars, it acts as a central pivot around which all the planetary systems revolve, impelled by eternal time. In Dhruvaloka are the planets of Agni, Indra, Prajapati, Kasyapa and Dharma, all of whom are very respectful to the great devotee Dhruva. Those who worship the Universal Form of the Lord ( virat-purusa ) conceive of this entire rotating system of planets as a dolphin-like animal known as sisumara . To concentrate their minds, yogis worship the Sisumara planetary system, which is technically known as the kundalini-cakra .

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Six Islands

P - Planetary Systems (20-26) Six Islands Chapter 20 Having described Jambudvipa, Sukadeva Goswami next described the other six islands that make up Bhu-mandala. The first five of these islands have seven varsas , while the final island (Puskaradvipa) has two varsas . Jambudvipa, described previously, has nine varsas . The original rulers of these dvipas were the sons of Priyavrata, and the islands were named after them. At the periphery of Bhu-mandala are the famous Lokaloka mountain ranges. Sukadeva Goswami thus described the entire structure of Bhu-Mandala.

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Subterranean Heavens

P - Planetary Systems (20-26) Subterranean Heavens Chapter 24 Rahu, which is situated below the sun and moon, often conceals them and causes total or partial eclipses to occur. Below Rahu are the planets of the Siddhas, Charanas and Vidyadharas, and below these are planets such as Yaksaloka and Raksaloka. Below these planets is the earth, and below the earth are the lower planetary systems - Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. These are known as bila-svarga , or subterranean heavens (there are also earthly heavens, bhauma-svarga , and celestial heavens, divya-svarga ). Demons and Raksasas live in these lower planetary systems with their associates, always engaged in sense gratification and oblivious to the suffering awaiting them in their future births.

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Universal Map

P - Planetary Systems (20-26) Universal Map “One should understand the nature of karma, vikarma and akarma , and one must act accordingly. This is the law of the Supreme Personality of Godhead. The conditioned souls, who have come to this material world for sense gratification, are allowed to enjoy their senses under certain regulative principles. If they violate these regulations, they are judged and punished by Yamaraja. He brings them to the hellish planets and properly chastises them to bring them back to Krishna consciousness. By the influence of maya , however, the conditioned souls remain infatuated with the mode of ignorance. Thus, in spite of repeated punishment by Yamaraja, they do not come to their senses, but continue to live within the material condition, committing sinful activities again and again.” (SB 5.26.6) Many people wonder whether heaven and hell are mythological concepts fabricated by religious storytellers. Fear and reward, after all, are powerful tools to coax people into a certain way of living. Such ideas, for example, may encourage people to lead moral lives in the hope of attaining heaven after death. Interestingly, however, we can perceive heaven and hell even on this planet we live in. In front of our eyes, we see that such disparity indeed exists - from abject poverty to extreme luxury. Why shouldn’t a similar disparity exist within the universe? Srimad-Bhagavatam is aimed at ushering us into the spiritual world which is beautifully described in Canto Ten. To attain that supreme destination, we must know the nature and mechanics of the world we are currently residing in. The material world consists of upper, middle and lower sections, totalling fourteen levels of planetary systems with different standards of life and durations of existence. Yoga systems elevate one up the material universes, and ultimately beyond, while neglect of such spiritual guidance will cause the living entity to degrade to lower statuses of life. Srila Prabhupada compared the material world to a prison where the criminals occupy various grades of cells. Depending on the severity of the crime, the criminal is put into a certain cell – the most unpleasant cells are reserved for the harshest crimes. Similarly, this universe acts like a prisonhouse where the rebellious souls are sent for consciousness purification. Depending on our past activities, we are put into a certain living condition where we enjoy or suffer the results of our acts. For extremely pious acts, we are sent to heaven to enjoy godly delights. For sinful acts, we glide into hellish situations to painful rectification.

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Higher Planets

P - Planetary Systems (20-26) Universal Map Higher Planets The happiness and pleasures experienced by the denizens of heaven are immensely superior to those found on earth. The chief of the administrative demigods, Indra, is the king of heaven. Indraloka, the planet where Indra resides, has gardens where one can associate with beautiful, angelic personalities and enjoy a profuse supply of soma-rasa , a celestial intoxicant. There are magnificent palaces, beautiful landscapes and endless gardens with aromatic flowers. In contrast to the heavenly planets, the sense enjoyment on earth is insignificant and is experienced on an extremely gross level. The term deathless, amara , is often used to describe the residents of the heavenly planets because their span of life is inconceivably long. Although they live for millions of years by our calculation, none within the material worlds can live there eternally.

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Lower Planets (Hells)

P - Planetary Systems (20-26) Universal Map Lower Planets (Hells) Beneath the planet Patalaloka, and slightly above the water of the Garbhodaka Ocean, are the Narakalokas, or the hellish planetary systems. The 28 planets offer different degrees of suffering for those who must endure life there. Here on earth we can see many hellish circumstances of suffering for people, but nothing like what is experienced on these planets. They are said to be a place of rectification for those who commit the most abominable actions while living as humans on the earthly plane. Although life here seems like it goes on for an eternity, in actuality the duration of one’s ‘karmic sentence’ here may be only seconds or moments.

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Lower Planets (Subterranean Heavens)

P - Planetary Systems (20-26) Universal Map Lower Planets (Subterranean Heavens) Below the earth are seven other systems called Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, and Patala. These lower planets are populated by persons of great power and opulence, yet of demoniac consciousness. They have reached here through austerity aimed at material enjoyment without spiritual development. The residents enjoy a standard of material comfort more opulent than even the higher planets due to their desires for high standards of sensual enjoyment, wealth and influence. The residents are known as Daityas, Danavas and Nagas and are all engaged in illusory material enjoyment with no thought of spiritual liberation. Since time is not divided into days and nights due to no sunshine reaching these planets, they have no fear produced by time. Only at the time of dissolution does anxiety and fear consume them.

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Middle Planets

P - Planetary Systems (20-26) Universal Map Middle Planets Within the earthly sphere there is a combination of the happiness found in the heavens and the suffering of hell. As mentioned previously, birth in the earthly realm is considered most conducive for this reason – neither is there excessive happiness which may cause one to become complacent and comfortable, nor is there extreme suffering that can overshadow any deeper searching. Bhu- mandala is shaped like a lotus flower and the seven planetary systems are in the whorl of the lotus. As the sunshine reaches earth from 93,000,000 miles, this is the radius of the plane of Bhu-mandala. “The residents of both heaven and hell desire human birth on the earth planet because human life facilitates the achievement of transcendental knowledge and love of Godhead, whereas neither heavenly nor hellish bodies efficiently provide such opportunities.” (SB 11.20.12)

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 5.25.1

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శ్రీశుక ఉవాచ తస్య మూలదేశే త్రింశద్యోజనసహస్రాన్తర ఆస్తే యా వై కలా భగవతస్తామసీ సమాఖ్యాతానన్త ఇతి సాత్వతీయా ద్రష్టృద‍ృశ్యయో: సఙ్కర్షణమహమిత్యభిమానలక్షణం యం సఙ్కర్షణమిత్యాచక్షతే ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
tasya mūla-deśe triṁśad-yojana-sahasrāntara āste yā vai kalā bhagavatas tāmasī samākhyātānanta iti sātvatīyā draṣṭṛ-dṛśyayoḥ saṅkarṣaṇam aham ity abhimāna-lakṣaṇaṁ yaṁ saṅkarṣaṇam ity ācakṣate.
[tasya moola-deshe trimshad-yojana-sahasraantara aaste yaa vai kalaa bhagavatas taamasee samaakhyaataananta iti saatvateeyaa drashtri-drishyayoh sankarshanam aham ity abhimaana-lakshanam yam sankarshanam ity aachakshate.]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said tasya — of the planet Pātāla mūla-deśe — in the region beneath the base triṁśat — thirty yojana — eight-mile units of measurement sahasra-antare — at an interval of one thousand āste — remains yā — which vai — indeed kalā — an expansion of an expansion bhagavataḥ — of the Supreme Personality of Godhead tāmasī — related to darkness samākhyātā — called anantaḥ — Ananta iti — thus sātvatīyāḥ — the devotees draṣṭṛ-dṛśyayoḥ — of matter and spirit saṅkarṣaṇam — the drawing together aham — I iti — thus abhimāna — by self-conception lakṣaṇam — symptomized yam — whom saṅkarṣaṇam — Saṅkarṣaṇa iti — thus ācakṣate — learned scholars describe.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
tasya mūla-deśe triṁśad-yojana-sahasrāntara āste yā vai kalā bhagavatas tāmasī samākhyātānanta iti sātvatīyā draṣṭṛ-dṛśyayoḥ saṅkarṣaṇam aham ity abhimāna-lakṣaṇaṁ yaṁ saṅkarṣaṇam ity ācakṣate.
tasya
of the planet Pātāla
mūla-deśe
in the region beneath the base
triṁśat
thirty
yojana
eight-mile units of measurement
sahasra-antare
at an interval of one thousand
āste
remains
yā
which
vai
indeed
kalā
an expansion of an expansion
bhagavataḥ
of the Supreme Personality of Godhead
tāmasī
related to darkness
samākhyātā
called
anantaḥ
Ananta
iti
thus
sātvatīyāḥ
the devotees
draṣṭṛ-dṛśyayoḥ
of matter and spirit
saṅkarṣaṇam
the drawing together
aham
I
iti
thus
abhimāna
by self-conception
lakṣaṇam
symptomized
yam
whom
saṅkarṣaṇam
Saṅkarṣaṇa
iti
thus
ācakṣate
learned scholars describe.
Śrī Śukadeva Gosvāmī said to Mahārāja Parīkṣit: My dear King, approximately 240,000 miles beneath the planet Pātāla lives another incarnation of the Supreme Personality of Godhead. He is the expansion of Lord Viṣṇu known as Lord Ananta or Lord Saṅkarṣaṇa. He is always in the transcendental position, but because He is worshiped by Lord Śiva, the deity of tamo-guṇa or darkness, He is sometimes called tāmasī. Lord Ananta is the predominating Deity of the material mode of ignorance as well as the false ego of all conditioned souls. When a conditioned living being thinks, “I am the enjoyer, and this world is meant to be enjoyed by me,” this conception of life is dictated to him by Saṅkarṣaṇa. Thus the mundane conditioned soul thinks himself the Supreme Lord.
Purport

There is a class of men akin to Māyāvādī philosophers who misinterpret the ahaṁ brahmāsmi and so ’ham Vedic mantras to mean, “I am the Supreme Brahman” and “I am identical with the Lord.” This kind of false conception, in which one thinks himself the supreme enjoyer, is a kind of illusion. It is described elsewhere in Śrīmad-Bhāgavatam (5.5.8) : janasya moho ’yam ahaṁ mameti. As explained in the above verse, Lord Saṅkarṣaṇa is the predominating Deity of this false conception. Kṛṣṇa confirms this in Bhagavad-gītā (15.15) :

sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jṣānam apohanaṁ ca

“I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness.” The Lord is situated in everyone’s heart as Saṅkarṣaṇa, and when a demon thinks himself one with the Supreme Lord, the Lord keeps him in that darkness. Although such a demoniac living entity is only an insignificant part of the Supreme Lord, he forgets his true position and thinks he is the Supreme Lord. Because this forgetfulness is created by Saṅkarṣaṇa, He is sometimes called tāmasī. The name tāmasī does not indicate that He has a material body. He is always transcendental, but because He is the Supersoul of Lord Śiva, who must perform tamasic activities, Saṅkarṣaṇa is sometimes called tāmasī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: 30,000 yojanas the planet Pātāla lives Ananta, an expansion of the Supreme Lord, [Note: The form of Ananta which holds up the universe is a śaktyāveśa form according to Laghu-bhāgavatāmṛta.] called tamasī. The devotees call him Saṅkarṣaṇa because he draws together (saṅkaṛṣaṇa) the enjoyer and the object to be enjoyed, characterized by the conception of “I.” The Twenty-fifth Chapter describes the qualities of Anantadeva, holder of the earth, the source of Rudra who destroys the universe, situated below Pātālaloka. Ananta is called tamasī because he is the supervisor of destruction, an activity of tamas, but he is not a form composed of tamas. This would be a contradiction to a later statement in this chapter mūrtiṁ na purukṛpayā vabhāra sattvaṁ saṁśuddham: out of causeless mercy toward his devotees, he exhibits various forms, which are all transcendental. (SB 5.25.10) Sātvatīyāḥ refers to those persons who have faith in the Sātvata-tantra. The Lord is called Saṅkarṣaṇa because he draws the enjoyer and the object of enjoyment (draṣṭṛ-dṛśayoḥ) completely together. This attraction is characterized by the false identity of “I am the enjoyer and this is my object of enjoyment.” The devotees meditate upon Saṅkarṣaṇa, as the presiding deity of ahaṅkāra in order to become purified of the false conception of I and mine.
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Śrīmad-Bhāgavatam 5.25.2

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యస్యేదం క్షితిమణ్డలం భగవతోఽనన్తమూర్తే: సహస్రశిరస ఏకస్మిన్నేవ శీర్షణి ధ్రియమాణం సిద్ధార్థ ఇవ లక్ష్యతే ॥ ౨ ॥
yasyedaṁ kṣiti-maṇḍalaṁ bhagavato ’nanta-mūrteḥ sahasra-śirasa ekasminn eva śīrṣaṇi dhriyamāṇaṁ siddhārtha iva lakṣyate.
[yasyedam kshiti-mandalam bhagavato ’nanta-moorteh sahasra-shirasa ekasminn eva sheershani dhriyamaanam siddhaartha iva lakshyate.]
Word-for-word
yasya — of whom idam — this kṣiti-maṇḍalam — universe bhagavataḥ — of the Supreme Personality of Godhead ananta-mūrteḥ — in the form of Anantadeva sahasra-śirasaḥ — who has thousands of hoods ekasmin — on one eva — only śīrṣaṇi — hood dhriyamāṇam — is being sustained siddhārthaḥ iva — and like a white mustard seed lakṣyate — is seen.
Blended reading (Sanskrit + English inline)
yasyedaṁ kṣiti-maṇḍalaṁ bhagavato ’nanta-mūrteḥ sahasra-śirasa ekasminn eva śīrṣaṇi dhriyamāṇaṁ siddhārtha iva lakṣyate.
yasya
of whom
idam
this
kṣiti-maṇḍalam
universe
bhagavataḥ
of the Supreme Personality of Godhead
ananta-mūrteḥ
in the form of Anantadeva
sahasra-śirasaḥ
who has thousands of hoods
ekasmin
on one
eva
only
śīrṣaṇi
hood
dhriyamāṇam
is being sustained
siddhārthaḥ iva
and like a white mustard seed
lakṣyate
is seen.
Śukadeva Gosvāmī continued: This great universe, situated on one of Lord Anantadeva’s thousands of hoods, appears just like a white mustard seed. It is infinitesimal compared to the hood of Lord Ananta.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
This universe, situated on one of Lord Ananta's thousands of hoods, appears just like a white mustard seed.
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Śrīmad-Bhāgavatam 5.25.3

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యస్య హ వా ఇదం కాలేనోపసఞ్జిహీర్షతోఽమర్షవిరచితరుచిరభ్రమద్భ్రువోరన్తరేణ సాఙ్కర్షణో నామ రుద్ర ఏకాదశవ్యూహస్‍త్ర్యక్షస్త్రిశిఖం శూలముత్తమ్భయన్నుదతిష్ఠత్ ॥ ౩ ॥
yasya ha vā idaṁ kālenopasaṣjihīrṣato ’marṣa-viracita-rucira-bhramad-bhruvor antareṇa sāṅkarṣaṇo nāma rudra ekādaśa-vyūhas try-akṣas tri-śikhaṁ śūlam uttambhayann udatiṣṭhat.
[yasya ha vaa idam kaalenopasashjiheershato ’marsha-virachita-ruchira-bhramad-bhruvor antarena saankarshano naama rudra ekaadasha-vyoohas try-akshas tri-shikham shoolam uttambhayann udatishthat.]
Word-for-word
yasya — of whom ha vā — indeed idam — this (material world) kālena — in due course of time upasaṣjihīrṣataḥ — desiring to destroy amarṣa — by anger viracita — formed rucira — very beautiful bhramat — moving bhruvoḥ — the two eyebrows antareṇa — from between sāṅkarṣaṇaḥ nāma — named Sāṅkarṣaṇa rudraḥ — an incarnation of Lord Śiva ekādaśa-vyūhaḥ — who has eleven expansions tri-akṣaḥ — three eyes tri-śikham — having three points śūlam — a trident uttambhayan — raising udatiṣṭhat — arose.
Blended reading (Sanskrit + English inline)
yasya ha vā idaṁ kālenopasaṣjihīrṣato ’marṣa-viracita-rucira-bhramad-bhruvor antareṇa sāṅkarṣaṇo nāma rudra ekādaśa-vyūhas try-akṣas tri-śikhaṁ śūlam uttambhayann udatiṣṭhat.
yasya
of whom
ha vā
indeed
idam
this (material world)
kālena
in due course of time
upasaṣjihīrṣataḥ
desiring to destroy
amarṣa
by anger
viracita
formed
rucira
very beautiful
bhramat
moving
bhruvoḥ
the two eyebrows
antareṇa
from between
sāṅkarṣaṇaḥ nāma
named Sāṅkarṣaṇa
rudraḥ
an incarnation of Lord Śiva
ekādaśa-vyūhaḥ
who has eleven expansions
tri-akṣaḥ
three eyes
tri-śikham
having three points
śūlam
a trident
uttambhayan
raising
udatiṣṭhat
arose.
At the time of devastation, when Lord Anantadeva desires to destroy the entire creation, He becomes slightly angry. Then from between His two eyebrows appears three-eyed Rudra, carrying a trident. This Rudra, who is known as Sāṅkarṣaṇa, is the embodiment of the eleven Rudras, or incarnations of Lord Śiva. He appears in order to devastate the entire creation.
Purport

In each creation, the living entities are given a chance to close their business as conditioned souls. When they misuse this opportunity and do not go back home, back to Godhead, Lord Saṅkarṣaṇa becomes angry. The eleven Rudras, expansions of Lord Śiva, come out of Lord Saṅkarṣaṇa’s eyebrows due to His angry mood, and all of them together devastate the entire creation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Ananta desires to destroy the entire creation, from between his two moving eyebrows appears three-eyed Rudra, composed of anger, with eleven expansions, carrying a raised trident. Because māyā is controlled by his desire, when Ananta greatly desired to destroy this universe (idam), Rudra, made of anger, which is an effect of tamas, belonging to māyā, made his appearance. The phrase amarṣa-viracita (made of anger) modified Rudra. It should actually be amarṣa-viracitaḥ. Just as a lotus composed of rajo-guṇa appears from the navel of the second puruṣa who desires to create, Rudra composed of tamas appears from the brow of Ananta when Ananta desires to destroy.
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Śrīmad-Bhāgavatam 5.25.4

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యస్యాఙ్‌ఘ్రికమలయుగలారుణవిశదనఖమణిషణ్డమణ్డలేష్వహిపతయ: సహ సాత్వతర్షభైరేకాన్తభక్తియోగేనావనమన్త: స్వవదనాని పరిస్ఫురత్కుణ్డలప్రభామణ్డితగణ్డస్థలాన్యతిమనోహరాణి ప్రముదితమనస: ఖలు విలోకయన్తి ॥ ౪ ॥
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.
[yasyaanghri-kamala-yugalaaruna-vishada-nakha-mani-shanda-mandaleshv ahi-patayah saha saatvatarshabhair ekaanta-bhakti-yogenaavanamantah sva-vadanaani parisphurat-kundala-prabhaa-mandita-ganda-sthalaany ati-manoharaani pramudita-manasah khalu vilokayanti.]
Word-for-word
yasya — of whom aṅghri-kamala — of lotus feet yugala — of the pair aruṇa-viśada — brilliant pink nakha — of the nails maṇi-ṣaṇḍa — like gems maṇḍaleṣu — on the round surfaces ahi-patayaḥ — the leaders of the snakes saha — with sātvata-ṛṣabhaiḥ — the best devotees ekānta-bhakti-yogena — with unalloyed devotional service avanamantaḥ — offering obeisances sva-vadanāni — their own faces parisphurat — glittering kuṇḍala — of the earrings prabhā — by the effulgence maṇḍita — decorated gaṇḍa-sthalāni — whose cheeks ati-manoharāṇi — very beautiful pramudita-manasaḥ — their minds refreshed khalu — indeed vilokayanti — they see.
Blended reading (Sanskrit + English inline)
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.
yasya
of whom
aṅghri-kamala
of lotus feet
yugala
of the pair
aruṇa-viśada
brilliant pink
nakha
of the nails
maṇi-ṣaṇḍa
like gems
maṇḍaleṣu
on the round surfaces
ahi-patayaḥ
the leaders of the snakes
saha
with
sātvata-ṛṣabhaiḥ
the best devotees
ekānta-bhakti-yogena
with unalloyed devotional service
avanamantaḥ
offering obeisances
sva-vadanāni
their own faces
parisphurat
glittering
kuṇḍala
of the earrings
prabhā
by the effulgence
maṇḍita
decorated
gaṇḍa-sthalāni
whose cheeks
ati-manoharāṇi
very beautiful
pramudita-manasaḥ
their minds refreshed
khalu
indeed
vilokayanti
they see.
The pink, transparent toenails on the Lord’s lotus feet are exactly like valuable gems polished to a mirror finish. When the unalloyed devotees and the leaders of the snakes offer their obeisances to Lord Saṅkarṣaṇa with great devotion, they become very joyful upon seeing their own beautiful faces reflected in His toenails. Their cheeks are decorated with glittering earrings, and the beauty of their faces is extremely pleasing to see.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The unalloyed devotees and the leaders of the snakes, offering their obeisances to Ananta with great devotion, joyfully see their faces whose cheeks are attractive with the effulgence of glittering earrings, reflected in the mirror of the gem-like, brilliant pink toe nails of his lotus feet. [Note: Ananta seems to have both a snake form and a human form. ] This verse describes the attractiveness of Ananta’s beauty. They use all (ṣaṇḍa) the groups of his nails as mirrors.
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Śrīmad-Bhāgavatam 5.25.5

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యస్యైవ హి నాగరాజకుమార్య ఆశిష ఆశాసానాశ్చార్వఙ్గవలయవిలసితవిశద విపులధవలసుభగరుచిరభుజరజతస్తమ్భేష్వగురుచన్దనకుఙ్కుమపఙ్కానులేపేనావలిమ్పమానాస్తదభిమర్శనోన్మథితహృదయమకరధ్వజావేశరుచిరలలితస్మితాస్తదనురాగమదముదితమద్ విఘూర్ణితారుణకరుణావలోకనయనవదనారవిన్దం సవ్రీడం కిల విలోకయన్తి ॥ ౫ ॥
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-vadanāravindaṁ savrīḍaṁ kila vilokayanti.
[yasyaiva hi naaga-raaja-kumaarya aashisha aashaasaanaash chaarv-anga-valaya-vilasita-vishada-vipula-dhavala-subhaga-ruchira-bhuja-rajata-stambheshv aguru-chandana-kunkuma-pankaanulepenaavalimpamaanaas tad-abhimarshanonmathita-hridaya-makara-dhvajaavesha-ruchira-lalita-smitaas tad-anuraagamada-mudita-mada-vighoornitaaruna-karunaavaloka-nayana-vadanaaravindam savreedam kila vilokayanti.]
Word-for-word
yasya — of whom eva — certainly hi — indeed nāga-rāja-kumāryaḥ — the unmarried princesses of the serpent kings āśiṣaḥ — blessings āśāsānāḥ — hoping for cāru — beautiful aṅga-valaya — on the sphere of His body vilasita — gleaming viśada — spotless vipula — long dhavala — white subhaga — indicating good fortune rucira — beautiful bhuja — on His arms rajata-stambheṣu — like columns of silver aguru — of aloe candana — of sandalwood kuṅkuma — of saffron paṅka — from the pulp anulepena — with an ointment avalimpamānāḥ — smearing tat-abhimarśana — by contact with His limbs unmathita — agitated hṛdaya — in their hearts makara-dhvaja — of Cupid āveśa — due to the entrance rucira — very beautiful lalita — delicate smitāḥ — whose smiling tat — of Him anurāga — of attachment mada — by the intoxication mudita — delighted mada — due to intoxication with kindness vighūrṇita — rolling aruṇa — pink karuṇa-avaloka — glancing with kindness nayana — eyes vadana — and face aravindam — like lotus flowers sa-vrīḍam — with bashfulness kila — indeed vilokayanti — they see.
Blended reading (Sanskrit + English inline)
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-vadanāravindaṁ savrīḍaṁ kila vilokayanti.
yasya
of whom
eva
certainly
hi
indeed
nāga-rāja-kumāryaḥ
the unmarried princesses of the serpent kings
āśiṣaḥ
blessings
āśāsānāḥ
hoping for
cāru
beautiful
aṅga-valaya
on the sphere of His body
vilasita
gleaming
viśada
spotless
vipula
long
dhavala
white
subhaga
indicating good fortune
rucira
beautiful
bhuja
on His arms
rajata-stambheṣu
like columns of silver
aguru
of aloe
candana
of sandalwood
kuṅkuma
of saffron
paṅka
from the pulp
anulepena
with an ointment
avalimpamānāḥ
smearing
tat-abhimarśana
by contact with His limbs
unmathita
agitated
hṛdaya
in their hearts
makara-dhvaja
of Cupid
āveśa
due to the entrance
rucira
very beautiful
lalita
delicate
smitāḥ
whose smiling
tat
of Him
anurāga
of attachment
mada
by the intoxication
mudita
delighted
mada
due to intoxication with kindness
vighūrṇita
rolling
aruṇa
pink
karuṇa-avaloka
glancing with kindness
nayana
eyes
vadana
and face
aravindam
like lotus flowers
sa-vrīḍam
with bashfulness
kila
indeed
vilokayanti
they see.
Lord Ananta’s arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns. When the beautiful princesses of the serpent kings, hoping for the Lord’s auspicious blessing, smear His arms with aguru pulp, sandalwood pulp and kuṅkuma, the touch of His limbs awakens lusty desires within them. Understanding their minds, the Lord looks at the princesses with a merciful smile, and they become bashful, realizing that He knows their desires. Then they smile beautifully and look upon the Lord’s lotus face, which is beautified by reddish eyes rolling slightly from intoxication and delighted by love for His devotees.
Purport

When males and females touch each other’s bodies, their lusty desires naturally awaken. It appears from this verse that there are similar sensations in spiritual bodies. Both Lord Ananta and the women giving Him pleasure had spiritual bodies. Thus all sensations originally exist in the spiritual body. This is confirmed in the Vedānta-sūtra: janmādy asya yataḥ. Śrīla Viśvanātha Cakravartī Ṭhākura has commented in this connection that the word ādi means ādi-rasa, the original lusty feeling, which is born from the Supreme. However, spiritual lust and material lust are as completely different as gold and iron. Only one who is very highly elevated in spiritual realization can understand the lusty feelings exchanged between Rādhā and Kṛṣṇa, or between Kṛṣṇa and the damsels of Vraja. Therefore, unless one is very experienced and advanced in spiritual realization, he is forbidden to discuss the lusty feelings of Kṛṣṇa and the gopīs. However, if one is a sincere and pure devotee, the material lust in his heart is completely vanquished as he discusses the lusty feelings between the gopīs and Kṛṣṇa, and he makes quick progress in spiritual life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The young daughters of the snake king, hoping for blessings, smear the silver pillars of his long, gleaming white arms arranged on his beautiful body with a paste made of aguru, sandalwood and kuṁkuma. With attractive smiles arising from hearts disturbed by Cupid due to contact with Ananta’s limbs, shyly look at his lotus face with its red, compassionate eyes which roll about because of the intoxication of joy caused by attraction to his devotees. On the silver pillars of his arms, in the beautiful array of his bodily limbs (aṅga-valaya), they smear aguru and other ointments made into a paste. They have attractive smiles indicating love because of the entrance of Cupid in their hearts, disturbed by touching his body, when putting on the ointment. His lotus face has eyes which glance merciful towards those young women. His red eyes roll about in great joy, because of exhilarating, natural attraction to his devotees. They are disturbed with shyness, thinking that the Lord knows they have disturbed hearts.
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Śrīmad-Bhāgavatam 5.25.6

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స ఏవ భగవాననన్తోఽనన్తగుణార్ణవ ఆదిదేవ ఉపసంహృతామర్షరోషవేగో లోకానాం స్వస్తయ ఆస్తే ॥ ౬ ॥
sa eva bhagavān ananto ’nanta-guṇārṇava ādi-deva upasaṁhṛtāmarṣa-roṣa-vego lokānāṁ svastaya āste.
[sa eva bhagavaan ananto ’nanta-gunaarnava aadi-deva upasamhritaamarsha-rosha-vego lokaanaam svastaya aaste.]
Word-for-word
saḥ — that eva — certainly bhagavān — the Supreme Personality of Godhead anantaḥ — Anantadeva ananta-guṇa-arṇavaḥ — the reservoir of unlimited transcendental qualities ādi-devaḥ — the original Lord, or nondifferent from the original Supreme Personality of Godhead upasaṁhṛta — who has restrained amarṣa — of His intolerance roṣa — and wrath vegaḥ — the force lokānām — of all people on all planets svastaye — for the welfare āste — remains.
Blended reading (Sanskrit + English inline)
sa eva bhagavān ananto ’nanta-guṇārṇava ādi-deva upasaṁhṛtāmarṣa-roṣa-vego lokānāṁ svastaya āste.
saḥ
that
eva
certainly
bhagavān
the Supreme Personality of Godhead
anantaḥ
Anantadeva
ananta-guṇa-arṇavaḥ
the reservoir of unlimited transcendental qualities
ādi-devaḥ
the original Lord, or nondifferent from the original Supreme Personality of Godhead
upasaṁhṛta
who has restrained
amarṣa
of His intolerance
roṣa
and wrath
vegaḥ
the force
lokānām
of all people on all planets
svastaye
for the welfare
āste
remains.
Lord Saṅkarṣaṇa is the ocean of unlimited spiritual qualities, and thus He is known as Anantadeva. He is nondifferent from the Supreme Personality of Godhead. For the welfare of all living entities within this material world, He resides in His abode, restraining His anger and intolerance.
Purport

Anantadeva’s main mission is to dissolve this material creation, but He checks His anger and intolerance. This material world is created to give the conditioned souls another chance to go back home, back to Godhead, but most of them do not take advantage of this facility. After the creation, they again exercise their old propensity for lording it over the material world. These activities of the conditioned souls anger Anantadeva, and He desires to destroy the entire material world. Yet, because He is the Supreme Personality of Godhead, He is kind toward us and checks His anger and intolerance. Only at certain times does He express His anger and destroy the material world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Ananta is an ocean of unlimited spiritual qualities. For the welfare of all living entities within this material world, he resides in his abode, restraining his anger and intolerance until the proper time. He restrains his anger because at the time of maintenance, it is not suitable to display anger. Amarṣa means intolerance. What arises from intolerance is anger.
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Śrīmad-Bhāgavatam 5.25.7

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ధ్యాయమాన: సురాసురోరగసిద్ధగన్ధర్వవిద్యాధరమునిగణైరనవరతమదముదితవికృతవిహ్వలలోచన: సులలితముఖరికామృతేనాప్యాయమాన: స్వపార్షదవిబుధయూథపతీనపరిమ్‍లానరాగనవతులసికామోదమధ్వాసవేన మాద్యన్మధుకరవ్రాతమధురగీతశ్రియం వైజయన్తీం స్వాం వనమాలాం నీలవాసా ఏకకుణ్డలో హలకకుది కృతసుభగసున్దరభుజో భగవాన్మహేన్ద్రో వారణేన్ద్ర ఇవ కాఞ్చనీం కక్షాముదారలీలో బిభర్తి ॥ ౭ ॥
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-śriyaṁ vaijayantīṁ svāṁ vanamālāṁ nīla-vāsā eka-kuṇḍalo hala-kakudi kṛta-subhaga-sundara-bhujo bhagavān mahendro vāraṇendra iva kāṣcanīṁ kakṣām udāra-līlo bibharti.
[dhyaayamaanah suraasuroraga-siddha-gandharva-vidyaadhara-muni-ganair anavarata-mada-mudita-vikrita-vihvala-lochanah sulalita-mukharikaamritenaapyaayamaanah sva-paarshada-vibudha-yootha-pateen aparimlaana-raaga-nava-tulasikaamoda-madhv-aasavena maadyan madhukara-vraata-madhura-geeta-shriyam vaijayanteem svaam vanamaalaam neela-vaasaa eka-kundalo hala-kakudi krita-subhaga-sundara-bhujo bhagavaan mahendro vaaranendra iva kaashchaneem kakshaam udaara-leelo bibharti.]
Word-for-word
dhyāyamānaḥ — being meditated upon sura — of demigods asura — demons uraga — snakes siddha — inhabitants of Siddhaloka gandharva — inhabitants of Gandharvaloka vidyādhara — Vidyādharas muni — and of great sages gaṇaiḥ — by groups anavarata — constantly mada-mudita — delighted by intoxication vikṛta — moving to and fro vihvala — rolling locanaḥ — whose eyes su-lalita — excellently composed mukharika — of speech amṛtena — by the nectar āpyāyamānaḥ — pleasing sva-pārṣada — His own associates vibudha-yūtha-patīn — the heads of the different groups of demigods aparimlāna — never faded rāga — whose luster nava — ever fresh tulasikā — of the tulasī blossoms āmoda — by the fragrance madhu-āsavena — and the honey mādyan — being intoxicated madhukara-vrāta — of the bees madhura-gīta — by the sweet singing śrīyam — which is made more beautiful vaijayantīm — the garland named vaijayantī svām — His own vanamālām — garland nīla-vāsāḥ — covered with blue garments eka-kuṇḍalaḥ — wearing only one earring hala-kakudi — on the handle of a plow kṛta — placed subhaga — auspicious sundara — beautiful bhujaḥ — hands bhagavān — the Supreme Personality of Godhead mahā-indraḥ — the King of heaven vāraṇa-indraḥ — the elephant iva — like kāṣcanīm — golden kakṣām — belt udāra-līlaḥ — engaged in transcendental pastimes bibharti — wears.
Blended reading (Sanskrit + English inline)
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-śriyaṁ vaijayantīṁ svāṁ vanamālāṁ nīla-vāsā eka-kuṇḍalo hala-kakudi kṛta-subhaga-sundara-bhujo bhagavān mahendro vāraṇendra iva kāṣcanīṁ kakṣām udāra-līlo bibharti.
dhyāyamānaḥ
being meditated upon
sura
of demigods
asura
demons
uraga
snakes
siddha
inhabitants of Siddhaloka
gandharva
inhabitants of Gandharvaloka
vidyādhara
Vidyādharas
muni
and of great sages
gaṇaiḥ
by groups
anavarata
constantly
mada-mudita
delighted by intoxication
vikṛta
moving to and fro
vihvala
rolling
locanaḥ
whose eyes
su-lalita
excellently composed
mukharika
of speech
amṛtena
by the nectar
āpyāyamānaḥ
pleasing
sva-pārṣada
His own associates
vibudha-yūtha-patīn
the heads of the different groups of demigods
aparimlāna
never faded
rāga
whose luster
nava
ever fresh
tulasikā
of the tulasī blossoms
āmoda
by the fragrance
madhu-āsavena
and the honey
mādyan
being intoxicated
madhukara-vrāta
of the bees
madhura-gīta
by the sweet singing
śrīyam
which is made more beautiful
vaijayantīm
the garland named vaijayantī
svām
His own
vanamālām
garland
nīla-vāsāḥ
covered with blue garments
eka-kuṇḍalaḥ
wearing only one earring
hala-kakudi
on the handle of a plow
kṛta
placed
subhaga
auspicious
sundara
beautiful
bhujaḥ
hands
bhagavān
the Supreme Personality of Godhead
mahā-indraḥ
the King of heaven
vāraṇa-indraḥ
the elephant
iva
like
kāṣcanīm
golden
kakṣām
belt
udāra-līlaḥ
engaged in transcendental pastimes
bibharti
wears.
Śukadeva Gosvāmī continued: The demigods, the demons, the Uragas [serpentine demigods], the Siddhas, the Gandharvas, the Vidyādharas and many highly elevated sages constantly offer prayers to the Lord. Because He is intoxicated, the Lord looks bewildered, and His eyes, appearing like flowers in full bloom, move to and fro. He pleases His personal associates, the heads of the demigods, by the sweet vibrations emanating from His mouth. Dressed in bluish garments and wearing a single earring, He holds a plow on His back with His two beautiful and well-constructed hands. Appearing as white as the heavenly King Indra, He wears a golden belt around His waist and a vaijayantī garland of ever-fresh tulasī blossoms around His neck. Bees intoxicated by the honeylike fragrance of the tulasī flowers hum very sweetly around the garland, which thus becomes more and more beautiful. In this way, the Lord enjoys His very magnanimous pastimes.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devatās, the demons, the Uragas, the Siddhas, the Gandharvas, the Vidyādharas and sages meditate on this form. His eyes rolling about constantly in exuberant joy, he pleases his associates, the leaders of the devatās, by the sweetness of his graceful words. He has a blue cloth, one earring, a plow on his shoulder, and well-placed arms. He wears a gold strap and a garland made beautiful by the sweet singing of bees intoxicated by the fragrant honey from fresh tulasī with unfading hue. Performing numerous pastimes, he appears like Indra’s white elephant. He pleases the devotees with his charming (sulalita) sweet words. Kakṣām means a strap.
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Śrīmad-Bhāgavatam 5.25.8

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య ఏష ఏవమనుశ్రుతో ధ్యాయమానో ముముక్షూణామనాదికాలకర్మవాసనాగ్రథితమవిద్యామయం హృదయగ్రన్థిం సత్త్వరజస్తమోమయమన్తర్హృదయం గత ఆశు నిర్భినత్తి తస్యానుభావాన్ భగవాన్ స్వాయమ్భువో నారద: సహ తుమ్బురుణా సభాయాం బ్రహ్మణ: సంశ్లోకయామాస ॥ ౮ ॥
ya eṣa evam anuśruto dhyāyamāno mumukṣūṇām anādi-kāla-karma-vāsanā-grathitam avidyāmayaṁ hṛdaya-granthiṁ sattva-rajas-tamomayam antar-hṛdayaṁ gata āśu nirbhinatti tasyānubhāvān bhagavān svāyambhuvo nāradaḥ saha tumburuṇā sabhāyāṁ brahmaṇaḥ saṁślokayām āsa.
[ya esha evam anushruto dhyaayamaano mumukshoonaam anaadi-kaala-karma-vaasanaa-grathitam avidyaamayam hridaya-granthim sattva-rajas-tamomayam antar-hridayam gata aashu nirbhinatti tasyaanubhaavaan bhagavaan svaayambhuvo naaradah saha tumburunaa sabhaayaam brahmanah samshlokayaam aasa.]
Word-for-word
yaḥ — who eṣaḥ — this one evam — thus anuśrutaḥ — being heard from a bona fide spiritual master dhyāyamānaḥ — being meditated upon mumukṣūṇām — of persons desiring liberation from conditioned life anādi — from immemorial kāla — time karma-vāsanā — by the desire for fruitive activities grathitam — tied tightly avidyā-mayam — consisting of the illusory energy hṛdaya-granthim — the knot within the heart sattva-rajaḥ-tamaḥ-mayam — made of the three modes of material nature antaḥ-hṛdayam — in the core of the heart gataḥ — situated āśu — very soon nirbhinatti — cuts tasya — of Saṅkarṣaṇa anubhāvān — the glories bhagavān — the greatly powerful svāyambhuvaḥ — the son of Lord Brahmā nāradaḥ — the sage Nārada saha — along with tumburuṇā — the stringed instrument called a Tumburu sabhāyām — in the assembly brahmaṇaḥ — of Lord Brahmā saṁślokayām āsa — described in verses.
Blended reading (Sanskrit + English inline)
ya eṣa evam anuśruto dhyāyamāno mumukṣūṇām anādi-kāla-karma-vāsanā-grathitam avidyāmayaṁ hṛdaya-granthiṁ sattva-rajas-tamomayam antar-hṛdayaṁ gata āśu nirbhinatti tasyānubhāvān bhagavān svāyambhuvo nāradaḥ saha tumburuṇā sabhāyāṁ brahmaṇaḥ saṁślokayām āsa.
yaḥ
who
eṣaḥ
this one
evam
thus
anuśrutaḥ
being heard from a bona fide spiritual master
dhyāyamānaḥ
being meditated upon
mumukṣūṇām
of persons desiring liberation from conditioned life
anādi
from immemorial
kāla
time
karma-vāsanā
by the desire for fruitive activities
grathitam
tied tightly
avidyā-mayam
consisting of the illusory energy
hṛdaya-granthim
the knot within the heart
sattva-rajaḥ-tamaḥ-mayam
made of the three modes of material nature
antaḥ-hṛdayam
in the core of the heart
gataḥ
situated
āśu
very soon
nirbhinatti
cuts
tasya
of Saṅkarṣaṇa
anubhāvān
the glories
bhagavān
the greatly powerful
svāyambhuvaḥ
the son of Lord Brahmā
nāradaḥ
the sage Nārada
saha
along with
tumburuṇā
the stringed instrument called a Tumburu
sabhāyām
in the assembly
brahmaṇaḥ
of Lord Brahmā
saṁślokayām āsa
described in verses.
If persons who are very serious about being liberated from material life hear the glories of Anantadeva from the mouth of a spiritual master in the chain of disciplic succession, and if they always meditate upon Saṅkarṣaṇa, the Lord enters the cores of their hearts, vanquishes all the dirty contamination of the material modes of nature, and cuts to pieces the hard knot within the heart, which has been tied tightly since time immemorial by the desire to dominate material nature through fruitive activities. Nārada Muni, the son of Lord Brahmā, always glorifies Anantadeva in his father’s assembly. There he sings blissful verses of his own composition, accompanied by his stringed instrument [or a celestial singer] known as Tumburu.
Purport

None of these descriptions of Lord Anantadeva are imaginary. They are all transcendentally blissful and full of actual knowledge. However, unless one hears them directly from a bona fide spiritual master in the line of disciplic succession, one cannot understand them. This knowledge is delivered to Nārada by Lord Brahmā, and the great saint Nārada, along with his companion, Tumburu, distributes it all over the universe. Sometimes the Supreme Personality of Godhead is described as Uttamaśloka, one who is praised by beautiful poetry. Nārada composes various poems to glorify Lord Ananta, and therefore the word saṁślokayām āsa (praised by selected poetry) is used in this verse.

The Vaiṣṇavas in the Gauḍīya-sampradāya belong to the disciplic succession stemming from Lord Brahmā. Lord Brahmā is the spiritual master of Nārada, Nārada is the spiritual master of Vyāsadeva, and Vyāsadeva wrote the Śrīmad-Bhāgavatam as a commentary on the Vedānta-sūtra. Therefore all devotees in the Gauḍīya sampradāya accept the activities of Lord Ananta related in the Śrīmad-Bhāgavatam as authentic, and they are thus benefited by going back home, back to Godhead. The contamination in the heart of a conditioned soul is like a huge accumulation of garbage created by the three modes of material nature, especially the modes of rajas (passion) and tamas (ignorance). This contamination becomes manifest in the form of lusty desires and greed for material possessions. As confirmed herein, unless one receives transcendental knowledge in disciplic succession, there is no question of his becoming purified of this contamination.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Situated in hearts filled with sattva, rajas and tamas belonging to persons desiring liberation, being the object of their hearing and meditation, Ananta quickly cuts the knot of ignorance tied tightly by impressions of karma arising through endless time. Nārada, the son of Brahmā, glorifies Ananta in Brahmā’s assembly using his tamburu. Nārada recites verses praising the Lord’s appearance as the puruṣāvatāras.
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Śrīmad-Bhāgavatam 5.25.9

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ఉత్పత్తిస్థితిలయహేతవోఽస్య కల్పా: సత్త్వాద్యా: ప్రకృతిగుణా యదీక్షయాఽఽసన్॒ । యద్రూపం ధ్రువమకృతం యదేకమాత్మన్ నానాధాత్కథము హ వేద తస్య వర్త్మ ॥ ౯ ॥
utpatti-sthiti-laya-hetavo ’sya kalpāḥ
[utpatti-sthiti-laya-hetavo ’sya kalpaah]
sattvādyāḥ prakṛti-guṇā yad-īkṣayāsan
[sattvaadyaah prakriti-gunaa yad-eekshayaasan]
yad-rūpaṁ dhruvam akṛtaṁ yad ekam ātman
[yad-roopam dhruvam akritam yad ekam aatman]
nānādhāt katham u ha veda tasya vartma
[naanaadhaat katham u ha veda tasya vartma]
Word-for-word
utpatti — of creation sthiti — maintenance laya — and dissolution hetavaḥ — the original causes asya — of this material world kalpāḥ — capable of acting sattva-ādyāḥ — headed by the sattva-guṇa prakṛti-guṇāḥ — the modes of material nature yat — of whom īkṣayā — by the glance āsan — became yat-rūpam — the form of whom dhruvam — unlimited akṛtam — uncreated yat — who ekam — one ātman — in Himself nānā — variously adhāt — has manifested katham — how u ha — certainly veda — can understand tasya — His vartma — path.
Blended reading (Sanskrit + English inline)
utpatti-sthiti-laya-hetavo ’sya kalpāḥ
utpatti
of creation
sthiti
maintenance
laya
and dissolution
hetavaḥ
the original causes
sattvādyāḥ prakṛti-guṇā yad-īkṣayāsan
asya
of this material world
yad-rūpaṁ dhruvam akṛtaṁ yad ekam ātman
kalpāḥ
capable of acting
sattva-ādyāḥ
headed by the sattva-guṇa
prakṛti-guṇāḥ
the modes of material nature
nānādhāt katham u ha veda tasya vartma
yat
of whom
īkṣayā
by the glance
āsan
became
yat-rūpam
the form of whom
dhruvam
unlimited
akṛtam
uncreated
yat
who
ekam
one
ātman
in Himself
nānā
variously
adhāt
has manifested
katham
how
u ha
certainly
veda
can understand
tasya
His
vartma
path.
By His glance, the Supreme Personality of Godhead enables the modes of material nature to act as the causes of universal creation, maintenance and destruction. The Supreme Soul is unlimited and beginningless, and although He is one, He has manifested Himself in many forms. How can human society understand the ways of the Supreme?
Purport

From Vedic literature we learn that when the Supreme Lord glances ( sa aikṣata ) over the material energy, the three modes of material nature become manifest and create material variety. Before He glances over the material energy, there is no possibility of the creation, maintenance and annihilation of the material world. The Lord existed before the creation, and consequently He is eternal and unchanging. Therefore how can any human being, however great a scientist or philosopher he may be, understand the ways of the Supreme Personality of Godhead?

The following quotations from Caitanya-bhāgavata ( Ādi-khaṇḍa, 1.48-52 and 1.58-69) tell of the glories of Lord Ananta:

ki brahmā, ki śiva, ki sanakādi ‘kumāra’ vyāsa, śuka, nāradādi, ‘bhakta’ nāma yāṅra

“Lord Brahmā, Lord Śiva, the four Kumāras [Sanaka, Sanātana, Sanandana and Sanāt-kumāra], Vyāsadeva, Śukadeva Gosvāmī and Nārada are all pure devotees, eternal servants of the Lord.

sabāra pūjita śrī-ananta-mahāśaya sahasra-vadana prabhu — bhakti-rasamaya

“Lord Śrī Ananta is worshiped by all the uncontaminated devotees mentioned above. He has thousands of hoods and is the reservoir of all devotional service.

ādideva, mahā-yogī, ‘īśvara’, ‘vaiṣṇava’ mahimāra anta iṅhā nā jānaye saba

“Lord Ananta is the original person and the great mystic controller. At the same time, He is a servant of God, a Vaiṣṇava. Since there is no end to His glories, no one can understand Him fully.

sevana śunilā, ebe śuna ṭhākurāla ātma-tantre yena-mate vaisena pātāla

“I have already spoken to you of His service to the Lord. Now hear how the self-sufficient Anantadeva exists in the lower planetary system of Pātāla.

śrī-nārada-gosāṣi ‘tumburu’ kari’ saṅge se yaśa gāyena brahmā-sthāne śloka-vandhe

“Bearing his stringed instrument, the tumburu, on his shoulders, the great sage Nārada Muni always glorifies Lord Ananta. Nārada Muni has composed many transcendental verses in praise of the Lord.

sṛṣṭi, sthiti, pralaya, sattvādi yata guṇa yāṅra dṛṣṭi-pāte haya, yāya punaḥ punaḥ

“Simply due to the glance of Lord Ananta, the three material modes of nature interact and produce creation, maintenance and annihilation. These modes of nature appear again and again.

advitīya-rūpa, satya anādi mahattva tathāpi ‘ananta’ haya, ke bujhe se tattva?

“The Lord is glorified as one without a second and as the supreme truth who has no beginning. Therefore He is called Anantadeva [unlimited]. Who can understand Him?

śuddha-sattva-mūrti prabhu dharena karuṇāya ye-vigrahe sabāra prakāśa sulīlāya

“His form is completely spiritual, and He manifests it only by His mercy. All the activities in this material world are conducted only in His form.

yāṅhāra taraṅga śikhi’ siṁha mahāvalī nija-jana-mano raṣje haṣā kutūhalī

“He is very powerful and always prepared to please His personal associates and devotees.

ye ananta-nāmera śravaṇa-saṅkīrtane ye-te mate kene nāhi bole ye-te jane aśeṣa-janmera bandha chiṇḍe sei-kṣaṇe ataeva vaiṣṇava nā chāḍe kabhu tāne

“If we simply try to engage in the congregational chanting of the glories of Lord Anantadeva, the dirty things in our hearts, accumulated during many births, will immediately be washed away. Therefore a Vaiṣṇava never loses an opportunity to glorify Anantadeva.

‘śeṣa’ ba-i saṁsārera gati nāhi āra anantera nāme sarva-jīvera uddhāra

“Lord Anantadeva is known as Śeṣa [the unlimited end] because He ends our passage through this material world. Simply by chanting His glories, everyone can be liberated.

ananta pṛthivī-giri samudra-sahite ye-prabhu dharena gire pālana karite

“On His head, Anantadeva sustains the entire universe, with its millions of planets containing enormous oceans and mountains.

sahasra phaṇāra eka-phaṇe ‘bindu’ yena ananta vikrama, nā jānena, ‘āche’ hena

“He is so large and powerful that this universe rests on one of His hoods just like a drop of water. He does not know where it is.

sahasra-vadane kṛṣṇa-yaśa nirantara gāite āchena ādi-deva mahī-dhara

“While bearing the universe on one of His hoods, Anantadeva chants the glories of Kṛṣṇa with each of His thousands of mouths.

gāyena ananta, śrī-yaśera nāhi anta jaya-bhaṅga nāhi kāru, doṅhe — balavanta

“Although He has been chanting the glories of Lord Kṛṣṇa since time immemorial, He has still not come to their end.

adyāpiha ‘śeṣa’-deva sahasra-śrī-mukhe gāyena caitanya-yaśa anta nāhi dekhe

“To this very day, Lord Ananta continues to chant the glories of Śrī Caitanya Mahāprabhu, and still He finds no end to them.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
He is the cause of creation, maintenance and destruction of the universe. By his glance the guṇas of matter become capable of acting. His form is eternal, since it is not created. He is one, but manifested in many forms. How can one understand his nature? As long as the Lord does not glance at prakṛti, the guṇas are not capable of producing mahat-tattva and other elements. His form is eternal (dhruvam) because it is spiritual, not manufactured (akṛtam). However, though he is one, he holds and nourishes many products of prakṛti in the hair pores of his body (ātmani). Who knows the truth (vartma) about him or the method to attain him?
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Śrīmad-Bhāgavatam 5.25.10

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మూర్తిం న: పురుకృపయా బభార సత్త్వం సంశుద్ధం సదసదిదం విభాతి తత్ర । యల్లీలాం మృగపతిరాదదేఽనవద్యా- మాదాతుం స్వజనమనాంస్యుదారవీర్య: ॥ ౧౦ ॥
mūrtiṁ naḥ puru-kṛpayā babhāra sattvaṁ
[moortim nah puru-kripayaa babhaara sattvam]
saṁśuddhaṁ sad-asad idaṁ vibhāti tatra
[samshuddham sad-asad idam vibhaati tatra]
yal-līlāṁ mṛga-patir ādade ’navadyām
[yal-leelaam mriga-patir aadade ’navadyaam]
ādātuṁ svajana-manāṁsy udāra-vīryaḥ
[aadaatum svajana-manaamsy udaara-veeryah]
Word-for-word
mūrtim — different forms of the Supreme Personality of Godhead naḥ — unto us puru-kṛpayā — because of great mercy babhāra — exhibited sattvam — existence saṁśuddham — completely transcendental sat-asat idam — this material manifestation of cause and effect vibhāti — shines tatra — in whom yat-līlām — the pastimes of whom mṛga-patiḥ — the master of all living beings, who is exactly like a lion (the master of all other animals) ādade — taught anavadyām — without material contamination ādātum — to conquer sva-jana-manāṁsi — the minds of His devotees udāra-vīryaḥ — who is most liberal and powerful.
Blended reading (Sanskrit + English inline)
mūrtiṁ naḥ puru-kṛpayā babhāra sattvaṁ
mūrtim
different forms of the Supreme Personality of Godhead
naḥ
unto us
puru-kṛpayā
because of great mercy
babhāra
exhibited
sattvam
existence
saṁśuddhaṁ sad-asad idaṁ vibhāti tatra
saṁśuddham
completely transcendental
sat-asat idam
this material manifestation of cause and effect
vibhāti
shines
tatra
in whom
yal-līlāṁ mṛga-patir ādade ’navadyām
yat-līlām
the pastimes of whom
mṛga-patiḥ
the master of all living beings, who is exactly like a lion (the master of all other animals)
ādade
taught
ādātuṁ svajana-manāṁsy udāra-vīryaḥ
anavadyām
without material contamination
ādātum
to conquer
sva-jana-manāṁsi
the minds of His devotees
udāra-vīryaḥ
who is most liberal and powerful.
This manifestation of subtle and gross matter exists within the Supreme Personality of Godhead. Out of causeless mercy toward His devotees, He exhibits various forms, which are all transcendental. The Supreme Lord is most liberal, and He possesses all mystic power. To conquer the minds of His devotees and give pleasure to their hearts, He appears in different incarnations and manifests many pastimes.
Purport

Śrīla Jīva Gosvāmī has translated this verse as follows. “The Supreme Personality of Godhead is the cause of all causes. It is by His will that gross and subtle ingredients interact. He appears in various incarnations just to please the hearts of His pure devotees.” For example, the Supreme Lord appeared in the transcendental incarnation of Lord Varāha (the boar) just to please His devotees by lifting the planet earth from the Garbhodaka Ocean.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By his great mercy the Lord has shown his form of pure sattva, within which the universe of cause and effect exists and by which, like a lion, performing numerous heroic deeds, he enacted spotless pastimes to attract the minds of his devotees. Nārada praises the Lord appearing in avatāra forms like Rāma and Kṛṣṇa. Is his form material? No, it is pure sattva. In this spiritual form resides the universe of sat and asat. This was shown to Yaśodā. With that form, like a lion’s, he performed impeccable (anavadyām) pastimes. Uddhava said: kaumārīṁ darśayaṁś ceṣṭāṁ prekṣaṇīyāṁ vrajaukas rudann iva hasan mugdha bāla-siṁhāvalokan Showing his attractive infant pastimes to the people of Vraja, he would pretend to weep to get what he wanted and laugh when he got those things. When demons attacked, he appeared like a young lion, showing his bravery in spite of his fear. SB 3.2.28 Why did he perform pastimes? He who has heroic deeds such as lifting Govardhana, (udāra-līlāḥ) did it to capture the minds of his devotees, which are like elephants.
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Śrīmad-Bhāgavatam 5.25.11

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యన్నామ శ్రుతమనుకీర్తయేదకస్మా- దార్తో వా యది పతిత: ప్రలమ్భనాద్వా । హన్త్యంహ: సపది నృణామశేషమన్యం కం శేషాద్భ‍గవత ఆశ్రయేన్ముముక్షు: ॥ ౧౧ ॥
yan-nāma śrutam anukīrtayed akasmād
[yan-naama shrutam anukeertayed akasmaad]
ārto vā yadi patitaḥ pralambhanād vā
[aarto vaa yadi patitah pralambhanaad vaa]
hanty aṁhaḥ sapadi nṛṇām aśeṣam anyaṁ
[hanty amhah sapadi nrinaam ashesham anyam]
kaṁ śeṣād bhagavata āśrayen mumukṣuḥ
[kam sheshaad bhagavata aashrayen mumukshuh]
Word-for-word
yat — of whom nāma — the holy name śrutam — heard anukīrtayet — may chant or repeat akasmāt — by accident ārtaḥ — a distressed person vā — or yadi — if patitaḥ — a fallen person pralambhanāt — out of joking vā — or hanti — destroys aṁhaḥ — sinful sapadi — that instant nṛṇām — of human society aśeṣam — unlimited anyam — of other kam — what śeṣāt — than Lord Śeṣa bhagavataḥ — the Supreme Personality of Godhead āśrayet — should take shelter of mumukṣuḥ — anyone desiring liberation.
Blended reading (Sanskrit + English inline)
yan-nāma śrutam anukīrtayed akasmād
yat
of whom
nāma
the holy name
śrutam
heard
anukīrtayet
may chant or repeat
akasmāt
by accident
ārto vā yadi patitaḥ pralambhanād vā
ārtaḥ
a distressed person
vā
or
yadi
if
patitaḥ
a fallen person
pralambhanāt
out of joking
vā
or
hanty aṁhaḥ sapadi nṛṇām aśeṣam anyaṁ
hanti
destroys
aṁhaḥ
sinful
sapadi
that instant
nṛṇām
of human society
aśeṣam
unlimited
anyam
of other
kaṁ śeṣād bhagavata āśrayen mumukṣuḥ
kam
what
śeṣāt
than Lord Śeṣa
bhagavataḥ
the Supreme Personality of Godhead
āśrayet
should take shelter of
mumukṣuḥ
anyone desiring liberation.
Even if he be distressed or degraded, any person who chants the holy name of the Lord, having heard it from a bona fide spiritual master, is immediately purified. Even if he chants the Lord’s name jokingly or by chance, he and anyone who hears him are freed from all sins. Therefore how can anyone seeking disentanglement from the material clutches avoid chanting the name of Lord Śeṣa? Of whom else should one take shelter?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If a sinful person chants Ananta’s name after hearing it, or chants suddenly, out of suffering, or in a joking mood, that person becomes purified and destroys unlimited sins of other men. Who else other than Śeṣa is the object of shelter for persons desiring liberation? Even Ananta’s name can deliver the most fallen, but even more, that person can purify others. Nārada thus praises the form of Śeṣa in two verses. If a fallen person, even the most sinful, chants the name of Saṅkarṣaṇa, he becomes purified completely. And further, he immediately destroys unlimited sins of other men who see his form. How should one chant? One should hear it from others, or even suddenly one can chant, or in distress one can chant. Or even in joking one can chant his name. Then what to speak of faithful persons who chant with devotion?
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Śrīmad-Bhāgavatam 5.25.12

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మూర్ధన్యర్పితమణువత్సహస్రమూర్ధ్నో భూగోలం సగిరిసరిత్సముద్రసత్త్వమ్ । ఆనన్త్యాదనిమితవిక్రమస్య భూమ్న: కో వీర్యాణ్యధిగణయేత్సహస్రజిహ్వ: ॥ ౧౨ ॥
mūrdhany arpitam aṇuvat sahasra-mūrdhno
[moordhany arpitam anuvat sahasra-moordhno]
bhū-golaṁ sagiri-sarit-samudra-sattvam
[bhoo-golam sagiri-sarit-samudra-sattvam]
ānantyād animita-vikramasya bhūmnaḥ
[aanantyaad animita-vikramasya bhoomnah]
ko vīryāṇy adhi gaṇayet sahasra-jihvaḥ
[ko veeryaany adhi ganayet sahasra-jihvah]
Word-for-word
mūrdhani — on a hood or head arpitam — fixed aṇu-vat — just like an atom sahasra-mūrdhnaḥ — of Ananta, who has thousands of hoods bhū-golam — this universe sa-giri-sarit-samudra-sattvam — with many mountains, trees, oceans and living entities ānantyāt — due to being unlimited animita-vikramasya — whose power is immeasurable bhūmnaḥ — the Supreme Lord kaḥ — who vīryāṇi — potencies adhi — indeed gaṇayet — can count sahasra-jihvaḥ — although having thousands of tongues.
Blended reading (Sanskrit + English inline)
mūrdhany arpitam aṇuvat sahasra-mūrdhno
mūrdhani
on a hood or head
arpitam
fixed
aṇu-vat
just like an atom
sahasra-mūrdhnaḥ
of Ananta, who has thousands of hoods
bhū-golaṁ sagiri-sarit-samudra-sattvam
bhū-golam
this universe
sa-giri-sarit-samudra-sattvam
with many mountains, trees, oceans and living entities
ānantyād animita-vikramasya bhūmnaḥ
ānantyāt
due to being unlimited
animita-vikramasya
whose power is immeasurable
bhūmnaḥ
the Supreme Lord
kaḥ
who
ko vīryāṇy adhi gaṇayet sahasra-jihvaḥ
vīryāṇi
potencies
adhi
indeed
gaṇayet
can count
sahasra-jihvaḥ
although having thousands of tongues.
Because the Lord is unlimited, no one can estimate His power. This entire universe, filled with its many great mountains, rivers, oceans, trees and living entities, is resting just like an atom on one of His many thousands of hoods. Is there anyone, even with thousands of tongues, who can describe His glories?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Since the Lord is unlimited, what person, even having a thousand tongues, can count the powers of the great Lord of immeasurable powers, Ananta with a thousand heads, who has placed on just one of his heads the small particle known as the universe with its mountains, rivers oceans and living beings? On one head, the universe is situated. Sattva means living entities. Who even with a thousand tongues can count the Lord’s powers?
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Śrīmad-Bhāgavatam 5.25.13

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ఏవమ్ప్రభావో భగవాననన్తో దురన్తవీర్యోరుగుణానుభావ: । మూలే రసాయా: స్థిత ఆత్మతన్త్రో యో లీలయా క్ష్మాం స్థితయే బిభర్తి ॥ ౧౩ ॥
evam-prabhāvo bhagavān ananto
[evam-prabhaavo bhagavaan ananto]
duranta-vīryoru-guṇānubhāvaḥ
[duranta-veeryoru-gunaanubhaavah]
mūle rasāyāḥ sthita ātma-tantro
[moole rasaayaah sthita aatma-tantro]
yo līlayā kṣmāṁ sthitaye bibharti
[yo leelayaa kshmaam sthitaye bibharti]
Word-for-word
evam-prabhāvaḥ — who is so powerful bhagavān — the Supreme Personality of Godhead anantaḥ — Ananta duranta-vīrya — insurmountable prowess uru — great guṇa-anubhāvaḥ — possessing transcendental qualities and glories mūle — at the base rasāyāḥ — of the lower planetary systems sthitaḥ — existing ātma-tantraḥ — completely self-sufficient yaḥ — who līlayā — easily kṣmām — the universe sthitaye — for its maintenance bibharti — sustains.
Blended reading (Sanskrit + English inline)
evam-prabhāvo bhagavān ananto
evam-prabhāvaḥ
who is so powerful
bhagavān
the Supreme Personality of Godhead
anantaḥ
Ananta
duranta-vīryoru-guṇānubhāvaḥ
duranta-vīrya
insurmountable prowess
uru
great
guṇa-anubhāvaḥ
possessing transcendental qualities and glories
mūle rasāyāḥ sthita ātma-tantro
mūle
at the base
rasāyāḥ
of the lower planetary systems
sthitaḥ
existing
ātma-tantraḥ
completely self-sufficient
yo līlayā kṣmāṁ sthitaye bibharti
yaḥ
who
līlayā
easily
kṣmām
the universe
sthitaye
for its maintenance
bibharti
sustains.
There is no end to the great and glorious qualities of that powerful Lord Anantadeva. Indeed, His prowess is unlimited. Though self-sufficient, He Himself is the support of everything. He resides beneath the lower planetary systems and easily sustains the entire universe.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The independent Supreme Lord Ananta, possessing unlimited powers and great qualities, situated below the lower planets, easily supports the earth for its continued existence. Duranta means unlimited.
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Śrīmad-Bhāgavatam 5.25.14

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ఏతా హ్యేవేహ నృభిరుపగన్తవ్యా గతయో యథాకర్మవినిర్మితా యథోపదేశమనువర్ణితా: కామాన్ కామయమానై: ॥ ౧౪ ॥
etā hy eveha nṛbhir upagantavyā gatayo yathā-karma-vinirmitā yathopadeśam anuvarṇitāḥ kāmān kāmayamānaiḥ.
[etaa hy eveha nribhir upagantavyaa gatayo yathaa-karma-vinirmitaa yathopadesham anuvarnitaah kaamaan kaamayamaanaih.]
Word-for-word
etāḥ — all these hi — indeed eva — certainly iha — in this universe nṛbhiḥ — by all living entities upagantavyāḥ — achievable gatayaḥ — destinations yathā-karma — according to one’s past activities vinirmitāḥ — created yathā-upadeśam — as instructed anuvarṇitāḥ — described accordingly kāmān — material enjoyment kāmayamānaiḥ — by those who are desiring.
Blended reading (Sanskrit + English inline)
etā hy eveha nṛbhir upagantavyā gatayo yathā-karma-vinirmitā yathopadeśam anuvarṇitāḥ kāmān kāmayamānaiḥ.
etāḥ
all these
hi
indeed
eva
certainly
iha
in this universe
nṛbhiḥ
by all living entities
upagantavyāḥ
achievable
gatayaḥ
destinations
yathā-karma
according to one’s past activities
vinirmitāḥ
created
yathā-upadeśam
as instructed
anuvarṇitāḥ
described accordingly
kāmān
material enjoyment
kāmayamānaiḥ
by those who are desiring.
My dear King, as I heard of it from my spiritual master, I have fully described to you the creation of this material world according to the fruitive activities and desires of the conditioned souls. Those conditioned souls, who are full of material desires, achieve various situations in different planetary systems, and in this way they live within this material creation.
Purport

In this regard, Śrīla Bhaktivinoda Ṭhākura sings,

anādi karama-phale, paḍi’ bhavārṇava-jale, taribāre nā dekhi upāya

“My Lord, I do not know when I commenced my material life, but I can certainly experience that I have fallen in the deep ocean of nescience. Now I can also see that there is no other way to get out of it than to take shelter of Your lotus feet.” Similarly, Śrī Caitanya Mahāprabhu offers the following prayer:

ayi nanda-tanuja kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja- sthita-dhūlī-sadṛśaṁ vicintaya

“My dear Lord, son of Nanda Mahārāja, I am Your eternal servant. Somehow or other, I have fallen into this ocean of nescience. Kindly, therefore, save me from this horrible condition of materialistic life.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As I have heard, I have described the destinations that are achieved by men who desire enjoyment, appropriate to their previous. Kāmān kāmayamānair nṛbhiḥ means “by men who desire material enjoyment.”
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Śrīmad-Bhāgavatam 5.25.15

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ఏతావతీర్హి రాజన్ పుంస: ప్రవృత్తిలక్షణస్య ధర్మస్య విపాకగతయ ఉచ్చావచా విసదృశా యథాప్రశ్నం వ్యాచఖ్యే కిమన్యత్కథయామ ఇతి ॥ ౧౫ ॥
etāvatīr hi rājan puṁsaḥ pravṛtti-lakṣaṇasya dharmasya vipāka-gataya uccāvacā visadṛśā yathā-praśnaṁ vyācakhye kim anyat kathayāma iti.
[etaavateer hi raajan pumsah pravritti-lakshanasya dharmasya vipaaka-gataya uchchaavachaa visadrishaa yathaa-prashnam vyaachakhye kim anyat kathayaama iti.]
Word-for-word
etāvatīḥ — of such a kind hi — certainly rājan — O King puṁsaḥ — of the human being pravṛtti-lakṣaṇasya — symptomized by inclinations dharmasya — of the execution of duties vipāka-gatayaḥ — the resultant destinations ucca-avacāḥ — high and low visadṛśāḥ — different yathā-praśnam — as you inquired vyācakhye — I have described kim anyat — what else kathayāma — shall I speak iti — thus.
Blended reading (Sanskrit + English inline)
etāvatīr hi rājan puṁsaḥ pravṛtti-lakṣaṇasya dharmasya vipāka-gataya uccāvacā visadṛśā yathā-praśnaṁ vyācakhye kim anyat kathayāma iti.
etāvatīḥ
of such a kind
hi
certainly
rājan
O King
puṁsaḥ
of the human being
pravṛtti-lakṣaṇasya
symptomized by inclinations
dharmasya
of the execution of duties
vipāka-gatayaḥ
the resultant destinations
ucca-avacāḥ
high and low
visadṛśāḥ
different
yathā-praśnam
as you inquired
vyācakhye
I have described
kim anyat
what else
kathayāma
shall I speak
iti
thus.
My dear King, I have thus described how people generally act according to their different desires and, as a result, get different types of bodies in higher or lower planets. You inquired of these things from me, and I have explained to you whatever I have heard from authorities. What shall I speak of now?
Purport

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Glories of Lord Ananta.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! As you have asked, I have described the various resultant destinations, high and low, of the human desiring enjoyment in this world. Of what else shall I speak? Thus ends the commentary on the Twenty-fifth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-six Description of Hell 5.26: A Description of the Hellish Planets 26. A Description of the Hellish Planets 5.26 Summary The Twenty-sixth Chapter describes how a sinful man goes to different hells, where he is punished in various ways by the assistants of Yamarāja. As stated in the Bhagavad-gītā (3.27): prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." The foolish person thinks he is independent of any law. He thinks there is no God or regulative principle and that he can do whatever he likes. Thus he engages in different sinful activities, and as a result, he is put into different hellish conditions life after life, to be punished by the laws of nature. The basic principle of his suffering is that he foolishly thinks himself independent, although he is strictly under the control of the laws of material nature. These laws act due to the influence of the three modes of nature, and therefore each human being also works under three different types of influence. According to how he acts, he suffers different reactions in his next life or in this life. Religious persons act differently from atheists, and therefore they suffer different reactions. Śukadeva Gosvāmī describes the following twenty-eight hells: Tāmisra, Andhatāmisra, Raurava, Mahāraurava, Kumbhīpāka. Kālasūtra, Asi-patravana, Sūkaramukha, Andhakūpa, Kṛmibhojana. Sandaṁśa, Taptasūrmi, Vajrakaṇṭaka-śālmalī, Vaitaraṇī, Pūyoda, Prāṇarodha, Viśasana, Lālābhakṣa, Sārameyādana, Avīci, Ayaḥpāna. Kṣārakardama, Rakṣogaṇa-bhojana, Śūlaprota, Dandaśūka. Avaṭa-nirodhana, Paryāvartana and Sūcīmukha. A person who steals another's money, wife or possessions is put into the hell known as Tāmisra. A man who tricks someone and enjoys his wife is put into the extremely hellish condition known as Andhatāmisra. A foolish person absorbed in the bodily concept of life who on the basis of this principle maintains himself or his wife and children by committing violence against other living entities is put into the hell known as Raurava. There the animals he killed take birth as creatures called rurus and cause great suffering for him. Those who kill different animals and birds and then cook them are put by the agents of Yamarāja into the hell known as Kumbhīpāka, where they are boiled in oil. A person who kills a brāhmaṇa is put into the hell known as Kālasūtra, where the land, perfectly level and made of copper, is as hot as an oven. The killer of a brāhmaṇa burns in that land for many years. One who does not follow scriptural injunctions but who does everything whimsically or follows some rascal is put into the hell known as Asi-patravana. A government official who poorly administers justice, or who punishes an innocent man, is taken by the assistants of Yamarāja to the hell known as Sūkaramukha, where he is mercilessly beaten. God has given advanced consciousness to the human being. Therefore he can feel the suffering and happiness of other living beings. The human being bereft of his conscience, however, is prone to cause suffering for other living beings. The assistants of Yamarāja put such a person into the hell known as Andhakūpa, where he receives proper punishment from his victims. Any person who does not receive or feed a guest properly but who personally enjoys eating is put into the hell known as Kṛmibhojana. There an unlimited number of worms and insects continuously bite him. A thief is put into the hell known as Sandaṁśa. A person who has sexual relations with a woman who is not to be enjoyed is put into the hell known as Taptasūrmi. A person who enjoys sexual relations with animals is put into the hell known as Vajrakaṇṭaka-śālmalī. A person born into an aristocratic or highly placed family but who does not act accordingly is put into the hellish trench of blood, pus and urine called the Vaitaraṇī River. One who lives like an animal is put into the hell called Pūyoda. A person who mercilessly kills animals in the forest without sanction is put into the hell called Prāṇarodha. A person who kills animals in the name of religious sacrifice is put into the hell named Viśasana. A man who forces his wife to drink his semen is put into the hell called Lālābhakṣa. One who sets a fire or administers poison to kill someone is put into the hell known as Sārameyādana. A man who earns his livelihood by bearing false witness is put into the hell known as Avīci. A person addicted to drinking wine is put into the hell named Ayaḥpāna. One who violates etiquette by not showing proper respect to superiors is put into the hell known as Kṣārakardama. A person who sacrifices human beings to Bhairava is put into the hell called Rakṣogaṇa-bhojana. A person who kills pet animals is put into the hell called Śūlaprota. A person who gives trouble to others is put into the hell known as Dandaśūka. One who imprisons a living entity within a cave is put into the hell known as Avaṭa-nirodhana. A person who shows unwarranted wrath toward a guest in his house is put into the hell called Paryāvartana. A person maddened by possessing riches and thus deeply absorbed in thinking of how to collect money is put into the hell known as Sūcīmukha. After describing the hellish planets, Śukadeva Gosvāmī describes how pious persons are elevated to the highest planetary system, where the demigods live, and how they then come back again to this earth when the results of their pious activities are finished. Finally he describes the universal form of the Lord and glorifies the Lord's activities.
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