श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: नवम: अध्याय: श्री शुक उवाच - Shri Shuka said - अथ कस्यचिद् द्विजवरस्याङ्गिर:प्रवरस्य शमदमतप:स्वाध्यायाध्ययनत्यागसंतोषतितिक्षाप्रश्रयविद्यानसूयात्मज्ञानानन्दयु-क्तस्यात्मसदृशश्रुतशीलाचाररूपौदार्यगुणा नव सोदर्या अङ्गजा बभूवुर्मिथुनं च यवीयस्यां भार्यायाम् ॥१॥
अथ कस्यचिद् द्विज-वरस्य- now, of some Braahmana foremost
अङ्गिर:-प्रवरस्य in Angiraa (sage's) line शम-दम-तप:-स्वाध्याय- in control of mind, senses, rich in asceticism, and self study, अध्ययन-त्याग-संतोष-तितिक्षा- Veda's study, felicity, liberality, endurance, प्रश्रय-विद्या-अनसूया- modesty, knowledge of rituals, non-jealousy आत्मज्ञान-आनन्द-युक्तस्य- knowledge of the self, and bliss having आत्म-सदृश-श्रुत-शील-आचार- like himself, in learning, good character, conduct, रूप-औदार्य-गुणा: good looks, generosity, virtues नव सोदर्या: अङ्गजा: nine of the same womb brothers बभूवु:-मिथुनम् च were born, twins (son and daughter) and यवीयस्याम् भार्यायाम् of the younger wife Now, some Braahmana, foremost of the line of the sage Angiras, who had control of the mind and the senses, was rich in asceticism and self-study, had studied the Vedas, had felicity, liberality endurance, modesty knowledge of rituals, non-jealousy, knowledge of self, and bliss and such virtues, to him, were born from the same womb nine sons like him in virtues of learning, good character, good conduct, good looks, generosity and such. And a son and a daughter, twins, were born to him from his younger wife.


यस्तु तत्र पुमांस्तं परमभागवतं राजर्षिप्रवरं भरतमुत्सृष्टमृगशरीरं चरमशरीरेण विप्रत्वं गतमाहु: ॥२॥
य:-तु तत्र पुमान्-तम् that indeed there the male him
परम-भागवतम् राजर्षि-प्रवरम् the great devotee, royal sage foremost भरतम्-उत्सृष्ट-मृग-शरीरम् Bharata, having cast off deer body चरम-शरीरेण विप्रत्वम् गतम्-आहु: last birth as a Braahmana attained, it is said It is said, that of the twins, the male was the great devotee, the royal sage Bharata, who having cast off his deer body, had attained to be a Braahmana in his last birth.


तत्रापि स्वजनसङ्गाच्च भृशमुद्विजमानो भगवत: कर्मबन्धविध्वंसनश्रवणस्मरणगुणविवरणचरणारविन्दयुगलं मनसा विदधदात्मन: प्रतिघातमाशङ्कमानो भगवदनुग्रहेणानुस्मृतस्वपूर्वजन्मावलिरात्मानमुन्मत्तजडान्धबधिरस्वरूपेण दर्शयामास लोकस्य ॥३॥
तत्र-अपि स्वजन-सङ्गात्-च there also, with own people attachment and
भृशम्-उद्विजमान: भगवत: very afraid of The Lord, कर्म-बन्ध-विध्वंसन: Karma's bindings breaking श्रवण-स्मरण-गुण-विवरण- by hearing, remembering, virtues speaking of, चरण-अरविन्द-युगलम् feet lotus pair मनसा विदधत्-आत्मन: mentally placing in the soul प्रतिघातम्-आशङ्कमान: attack apprehending भगवत्-अनुग्रहेण- by Lord's grace अनुस्मृत-स्व-पूर्वजन्म-अवलि:- remembering own previous birth sequence आत्मानम्-उन्मत्त- himself insane, जड-अन्ध-बधिर-स्वरूपेण stupid, blind, deaf, form दर्शयामास लोकस्य projected to the world In that birth of the Braahmana also, he was very much afraid of the attachment of his own people. He held the pair of the lotus feet of The Lord, which break the bondage of the Karmas, in his soul and mentally heard, remembered, and spoke of their virtues. By the grace of The Lord, he remembered the sequences of his past incarnations, and apprehending the attack of the attachment of the people, he projected himself to the world in an insane, stupid, blind, deaf, form.


तस्यापि ह वा आत्मजस्य विप्र: पुत्रस्नेहानुबद्धमना आ समावर्तनात्संस्कारान् यथोपदेशं विदधान उपनीतस्य च पुन: शौचाचमनादीन् कर्मनियमान कर्मनियमाननभिप्रेतानपि समशिक्षयदनुशिष्टेन भाव्यं पितु: पुत्रेणेति ॥४॥
तस्य-अपि ह वा his also it is said
आत्मजस्य विप्र: son's the Braahmana पुत्र-स्नेह-अनुबद्धमना by paternal love tied आ समावर्तनात्-संस्कारान् till Samaavartana sanskaaras यथा-उपदेशम् विदधान: as advised performed उपनीतस्य च पुन: the sacred thread given and again शौच-आचमन-आदीन् in personal hygiene washing the mouth etc. कर्म-नियमान्-अनभिप्रेतान्-अपि activities of routine, unwelcome though समशिक्षयत्-अनुशिष्टेन भाव्यम् taught, instructions should be given पितु: पुत्रेण-इति by the father to the son It is said, tied by paternal love, the Braahmana performed the Samavartana sanskara of his son, as per advised in the scriptures. After the sanskara of donning the sacred thread, the father instructed him in personal hygiene, like washing the mouth etc., and the routine activities, though it was unwelcome by the son, but which should be taught to the son by the father.


स चापि तदु ह पितृसंनिधावेवासध्रीचीनमिव स्म करोति छन्दांस्यध्यापयिष्यन् सह व्याहृतिभि: सप्रणवशिरस्त्रिपदीं सावित्रीं ग्रैष्मवासन्तिकान्मासानधीयानमप्यसमवेतरूपं ग्राहयामास ॥५॥
स: च-अपि तत्-उ ह he and also that indeed
पितृ-संनिधौ-एव- in father's presence only, असध्रीचीनम्-इव स्म करोति topsy-turvy like behaved छन्दांसि-अध्यापयिष्यन् the mantras wanting to teach सह व्याहृतिभि: स-प्रणव-शिर: with the pronunciations, with the OM the highest त्रिपदीम् सावित्रीम् the three metered Gaayatri (Mantra) ग्रैष्म-वासन्तिकान्- from summer to spring मासान-अधीयानम्-अपि- months, teaching also असमवेत-रूपम् ग्राहयामास in improper intonation, learned And he also indeed, in the presence of his father, behaved in a topsy turvy manner. The mantras of the Vedas which the father wanted to teach, with proper pronunciation, like the three footed Gayatri mantra, in spite of being taught in the months from summer to spring, he learned in an improper intonations.


एवं स्वतनुज आत्मन्यनुरागावेशितचित्त: शौचाध्ययनव्रतनियमगुर्वनलशुश्रूषणाद्यौपकुर्वाणककर्माण्यनभियुक्तान्यपि समनुशिष्टेन भाव्यमित्यसदाग्रह: पुत्रमनुशास्य स्वयं तावदनधिगतमनोरथ: कालेनाप्रमत्तेन स्वयं गृह एव प्रमत्त उपसंहृत: ॥६॥
एवम् स्व-तनुज like this to his son
आत्मनि-अनुराग- his own self, by love आवेशित-चित्त: encompassed mind शौच-अध्ययन-व्रत- personal hygiene, study, vows नियम-गुरु-अनल- discipline, preceptor's and fire's शुश्रूषण-आदि- service etc., औपकुर्वाणक-कर्माणि obligatory duties अनभियुक्तानि-अपि not adhering to even समनुशिष्टेन भाव्यम्- performed must be इति-असत्-आग्रह: this false notion (clinging to) पुत्रम्-अनुशास्य स्वयम् तावत्- son instructing, himself till then अनधिगत-मनोरथ: कालेन-अप्रमत्तेन unrealized ambition, by Time (death) vigilant स्वयम् गृहे एव प्रमत्त: उपसंहृत: himself in his house only, the careless one was snatched Like this, with his mind engaged, in instructing his own son, in personal hygiene, study of the Vedas, carrying out the vows and discipline, performing service to the fire and the preceptor, and other obligatory duties, he clung to the fruitless efforts, which the son did not adhere to. Till then, he, the careless one, unrealized in his ambitions, was snatched away by the ever-vigilant Time (death), in his own house.


अथ यवीयसी द्विजसती स्वगर्भजातं मिथुनं सपत्न्या उपन्यस्य स्वयमनुसंस्थया पतिलोकमगात् ॥७॥
अथ यवीयसी द्विज-सती Thereupon, younger Braahmana wife
स्व-गर्भ-जातम् मिथुनम् from own womb born twins सपत्न्या उपन्यस्य to co-wife handing over स्वयम्-अनुसंस्थया herself on funeral pyre ascending पतिलोकम्-अगात् husband's realm went Thereupon, the younger wife of the Braahmana, handed over the twin children born of her own womb, in the care of her co-wife, and by ascending the pyre, went to the realm of her husband.


पितर्युपरते भ्रातर एनमतत्प्रभावविदस्त्रय्यां विद्यायामेव पर्यवसितमतयो न परविद्यायां जडमतिरिति भ्रातुरनुशासननिर्बन्धान्न्यवृत्सन्त ॥८॥
पितरि-उपरते भ्रातर: एनम्- father's demise (after), the brothers, him,
अतत्-प्रभाव-विद:- not his greatness knowing त्रय्याम् विद्यायाम्-एव in three Vedas only पर्यवसित-मतय: concentrating minded न पर-विद्यायाम् not in the self-knowledge जड-मति:-इति dull minded thus भ्रातु:-अनुशासन brother's instructions निर्बन्धात्-न्यवृत्सन्त efforts cut short After the demise of the father, the brothers who were interested in just the knowledge of the three Vedas and not in the Self-knowledge, and also did not know of his greatness, took him to be dull minded, and curtailed the instruction being given to him.


स च प्राकृतैर्द्विपदपशुभिरुन्मत्तजडबधिरेत्यभिभाष्यमाणो यदा तदनुरूपाणि प्रभाषते कर्माणि च स कार्यमाण: परेच्छया करोति विष्टितो वेतनतो वा याच्ञया यदृच्छया वोपसादितमल्पं बहु मृष्टं कदन्नं वाभ्यवहरति परं नेन्द्रियप्रीतिनिमित्तम्। नित्यनिवृत्तनिमित्तस्वसिद्धविशुद्धानुभ वानन्दस्वात्मलाभाधिगम: सुखदु:खयोर्द्वन्द्वनिमित्तयोरसम्भावितदेहाभिमान: ॥९॥
स: च he (Bharata) and
प्राकृतै:-द्विपद-पशुभि:- by common people, two legged brutes, उन्मत्त-जड-बधिर-इति- a lunatic, dullard, deaf, thus अभिभाष्यमाण: यदा addressed as, when तत्-अनुरूपाणि प्रभाषते that befitting speaks कर्माणि च स: कार्यमाण: work and when doing पर-इच्छया करोति by others forced does विष्टित: वेतनत: compelled, paid for, याच्ञया यदृच्छया वा- by begging, at will or उपसादितम्-अल्पम् बहु earned a little, plenty, मृष्टम् कदन्नम्-वा- good, bad, or अभ्यवहरति परम् partakes, but न-इन्द्रिय-प्रीति-निमित्तम् not for sense gratification purpose नित्य-निवृत्त-निमित्त- ever attained causeless स्व-सिद्ध-विशुद्ध:- own self realized untainted अनुभव-आनन्द- experience of bliss स्व-आत्म-लाभ-अधिगम: own self gain attaining सुख-दु:खयो:- joy sorrow द्वन्द्व-निमित्तयो:- pairs' causing असम्भावित-देह-अभिमान: not for body identification He, Bharata, when addressed by the two legged brutes, the common people, as lunatic, dullard or deaf, he answered back in beffiting words. When doing work, he did when forced to, or at will, with or without payment, and thereby earned whatever food, little or plentyful, good or bad, he partook of it without the purpose of sense gratification. Having attained the untainted, ever causeless, and ever shining own self, and experiencing the bliss of the gain of self realization, he was above the dualities of joy and sorrow and was not one for body identification.


शीतोष्णवातवर्षेषु वृष इवानावृताङ्ग: पीन: संहननाङ्ग: स्थण्डिलसंवेशनानुन्मर्दनामज्जनरजसा महामणिरिवानभिव्यक्तब्रह्मवर्चस: कुपटावृतकटिरुपवीतेनोरुमषिणा द्विजातिरिति ब्रह्मबन्धुरिति संज्ञयातज्ज्ञजनावमतो विचचार ॥१०॥
शीत-उष्ण-वात-वर्षेषु in cold, heat, wind, rain
वृष इव-अनावृत-अङ्ग: bull like uncovered bodied पीन: संहनन-अङ्ग: strong, well-shaped in limbs स्थण्डिल-संवेशन- on the ground sleeping अनुन्मर्दन-अमज्जन- not rubbed washed रजसा महा-मणि:-इव- by dirt great jewel like अनभिव्यक्त-ब्रह्मवर्चस: undisclosed spiritual glory कुपट-आवृत-कटि:- dirty cloth covered waist उपवीतेन-उरु-मषिणा by sacred thread, very dirty द्विजाति:-इति ब्रह्मबन्धु:-इति Braahmana thus, lowly Braahmana, such संज्ञया-अतत्-ज्ञ-जन- names (called) not his greatness knowing, people अवमत: विचचार defying roamed He roamed about in cold, heat, storm or rain, with an uncovered body like a bull. His stout and muscular body was covered by dirt by sleeping on the ground and by not having rubbed or bathed it. He covered his waist with a very dirty cloth and his sacred thread was also dirty, so that his spiritual glory was undisclosed like a precious jewel. He was slighted by people who were not aware of his greatness and spitefully called him names like a Dwij, or the son of a Braahmana, which he ignored.


यदा तु परत आहारं कर्मवेतनत ईहमान: स्वभ्रातृभिरपि केदारकर्मणि निरूपितस्तदपि करोति किन्तु न समं विषमं न्यूनमधिकमिति वेद कणपिण्याकफलीकरणकुल्माषस्थालीपुरीषादीन्यप्यमृतवदभ्यवहरति ॥११॥
यदा तु परत: आहारम् when indeed, by others, food
कर्म-वेतनत: ईहमान: by work earned, wanted स्व-भ्रातृभि:-अपि केदार-कर्मणि by own brothers also, in field work निरूपित:-तत्-अपि करोति employed, that also (he) did किन्तु न समम् विषमम् but not even , uneven, न्यूनम्-अधिकम्-इति वेद less or more did know कण-पिण्याक-फलीकरण- rice broken, (rice) husk कुल्माष-स्थाली-पुरीष- worm eaten grain, burnt food stuck in the pot आदीनि-अपि-अमृत-वत्- and such also ambrosia like अभ्यवहरति ate with relish When indeed, he wanted to earn food from others as wages, he was employed in the fields' work by his own brothers. But he did not care if the ground was even or uneven, or if it was less or more. He ate what ever was given to him with a relish as if it were ambrosia, things like broken rice, the husk of the rice, worm eaten grain or burnt food stuck at the bottom of the pan.


अथ कदाचित्कश्चिद् वृषलपतिर्भद्रकाल्यै पुरुषपशुमालभतापत्यकाम: ॥१२॥
अथ कदाचित्-कश्चिद् then, once, some
वृषलपति:-भद्रकाल्यै the chief of the thieves, for Bhadrakaali पुरुष-पशुम्-आलभत्- man beast to sacrifice (proceeded) आपत्य-काम: male issue desirous of Then, once, some chief of the thieves, desirous of a male issue, proceeded to sacrifice a man-beast for Bhadrakaali.


तस्य ह दैवमुक्तस्य पशो: पदवीं तदनुचरा: परिधावन्तो निशि निशीथसमये तमसाऽऽवृतायामनधिगतपशव आकस्मिकेन विधिना केदारान् वीरासनेन मृगवराहादिभ्य: संरक्षमाणमङ्गिर:प्रवरसुतमपश्यन् ॥१३॥
तस्य ह दैव-मुक्तस्य पशो: his indeed, providentially escaped beast
पदवीम् तत्-अनुचरा: replacement, his attendents परिधावन्त: निशि निशीथ-समये pursuing in the night, at mid-night time तमसा-आवृतायाम्- by darkness engulfed अनधिगत-पशव: did not find that (man) beast आकस्मिकेन विधिना by a sudden chance केदारान् वीर-आसनेन the fields in Veer-asana (sitting) मृग-वराह-आदिभ्य: from deers and boars etc. संरक्षमाणम्- protecting अङ्गिर:-प्रवर-सुतम्-अपश्यन् Angira's line's son saw When the man-beast for the sacrifice had providentially escaped, the attendents of the chief looked for him every where, but did not find him. By a sudden chance, they saw the son of the foremost of the line of sage Angira, Bharata, sitting in Veer-aasana and protecting the fields from deers boars, etc.


अथ त एनमनवद्यलक्षणमवमृश्य भर्तृकर्मनिष्पत्तिं मन्यमाना बद्ध्वा रशनया चण्डिकागृहमुपनिन्युर्मुदा विकसितवदना: ॥१४॥
अथ ते then they
एनम्-अनवद्य-लक्षणम्-अवमृश्य him of faultless marks understanding भर्तृ-कर्म-निष्पत्तिम् मन्यमाना: master purpose (will be) accomplished, considering बद्ध्वा रशनया चण्डिका-गृहम्- tying by a rope, in Chandika's shrine उपनिन्यु:-मुदा विकसित-वदना: brought joyfully, with blooming faces Then, they understanding him to be of faultless marks, considered that their master's purpose will be accomplished, tied him by a rope and braught him to the shrine of Chandikaa, their faces blooming with joy.


अथ पणयस्तं स्वविधिनाभिषिच्याहतेन वाससाऽऽच्छाद्य भूषणालेपस्रक्-तिलकादिभिरुपस्कृतं भुक्तवन्तं धूपदीपमाल्यलाजकिसलयाङ्कुरफलोपहारोपेतया वैशससंस्थया महता गीतस्तुतिमृदङ्गपणवघोषेण च पुरुषपशुं भद्रकाल्या: पुरत उपवेशयामासु: ॥१५॥
अथ पणय:-तम् then, the thieves, him
स्व-विधिना-अभिषिच्य- by their tradition bathed आहतेन वाससा-आच्छाद्य new clothes adorned भूषण-आलेप-स्रक्-तिलक- with ornaments, sandal paste, garland, Tilaka आदिभि:-उपस्कृतम् भुक्तवन्तम् etc. applied, fed him धूप-दीप-माल्य- by incense light garland लाज-किसलय-अङ्कुर- parched rice, tender leaves, sprouts फल-उपहार-उपेतया fruits gifts along with वैशस-संस्थया by the sacrificial rules महता गीत-स्तुति with great singing hymns मृदङ्ग-पणव-घोषेण च drums and cymbals sounding पुरुष-पशुम् भद्रकाल्या: the man beast, In Bhadrakaali पुरत: उपवेशयामासु: presence, made him sit Then, the thieves bathed him as per their tradition, gave him new cloathes to wear, adorned him with ornaments, sandal paste, garland, tilaka etc., and made him sit in the presence of Bhadrakaali along with inscence, light, garlands, parched rice, tender leaves, sprouts, fruits and gifts, singing loudly songs and hymns, accompanied by the sounds of drums and cymbols.


अथ वृषलराजपणि: पुरुषपशोरसृगासवेन देवीं भद्रकालीं यक्ष्यमाणस्तदभिमन्त्रितमसिमतिकरालनिशितमुपाददे ॥१६॥
अथ वृषल-राज-पणि: then, the thief chieftain's priest
पुरुष-पशो:-असृग-आसवेन the man-beast’s blood drink देवीम् भद्रकालीम् Goddess Bhadrakaali यक्ष्यमाण:-तत्-अभिमन्त्रितम्- to please, by Her mantras consecrated असिम्-अतिकराल निशितम्-उपाददे sword fierce, sharp lifted up Then, the priest of the thief chieftain, wanting to please The Goddess Bhadrakaali with the blood drink of the man-beast, lifted up a fierce sharp sward consecrated by the mantras of The Goddess.


इति तेषां वृषलानां रजस्तम: प्रकृतीनां धनमदरजौत्सिक्तमनसां भगवत्कलावीरकुलं कदर्थीकृत्योत्पथेन स्वैरं विहरतां हिंसाविहाराणां कर्मातिदारुणं यद्ब्रह्मभूतस्य साक्षाद्ब्रह्मर्षिसुतस्य निर्वैरस्य सर्वभूतसुहृद: सूनायामप्यननुमतमालम्भनं तदुपलभ्य ब्रह्मतेजसातिदुर्विषहेण दन्दह्यमानेन वपुषा सहसोच्चचाट सैव देवी भद्रकाली ॥१७॥
इति तेषाम् वृषलानाम् thus as they the thieves
रज:-तम: प्रकृतीनाम् of Rajas and Tamas nature धन-मद-रज-उत्सिक्त-मनसाम् wealth, pride and Rajas inflated minds भगवत्-कला-वीर-कुलम् The Lord's part the Braahmana race कदर्थीकृत्य-उत्पथेन disregarding, on evil path स्वैरम् विहरताम् at will trotting हिंसा-विहाराणाम् in violence delighting कर्म-अति-दारुणम् act most horrible यत्-ब्रह्म-भूतस्य in that, one with Brahman साक्षात्-ब्रह्मर्षि-सुतस्य self-evidently the Braahmana sage's son निर्वैरस्य सर्व-भूत-सुहृद: enemy-less, of all beings the friend सूनायाम्-अपि-अननुमतम्- in case of danger also not permitted आलम्भनम् तत्-उपलभ्य immolation, that presented ब्रह्म-तेजसा-अति-दुर्विषहेण by Braahmic glory very unbearable दन्दह्यमानेन वपुषा burning in the body सहसा-उच्चचाट सा-एव suddenly emerged She alone देवी भद्रकाली Goddess Bhadrakaali They, the thieves of Raajasic and Taamsic nature, with minds inflated with the pride of wealth and Rajas, tredding on evil path at will, delighting in voilence, disregarding the Braahmana race which is a ray part of Brahman, were engaged in the most horrible act of immolating the son of the Braahmana sage, who was evidently merged with Brahman, was enemy-less, and was a friend of all beings, which is not permissable even in the case of danger. When such occassion presented itself, which was unbearable, The Goddess Bhadrakaali, with her divine body burning in the glory of Brahman, suddenly emerged (from the image).


भृशममर्षरोषावेशरभसविलसितभ्रुकुटिविटपकुटिलदंष्ट्रारुणेक्षणाटोपातिभयानकवदना हन्तुकामेवेदं महाट्टहासमतिसंरम्भेण विमुञ्चन्ती तत उत्पत्य पापीयसां दुष्टानां तेनैवासिना विवृक्णशीर्ष्णां गलात्स्रवन्तमसृगासवमत्युष्णं सह गणेन निपीयातिपानमदविह्वलोच्चैस्तरां स्वपार्षदै: सह जगौ ननर्त च विजहार च शिर:कन्दुकलीलया ॥१८॥
भृशम्-अमर्ष-रोष-आवेश-रभस- extreme vehemence and rage intensity, indignation induced,
विलसित-भ्रुकुटि-विटप-कुटिल-दंष्ट्रा- arched brows, sharp fierce teeth अरुण-ईक्षण-आटोप-अति-भयानक-वदना blood red eyes uplifted, very frightful faced हन्तु-काम-इव-इदम् to kill desiring like this महा-आट्टहासम्- terrible laughter अति-संरम्भेण विमुञ्चन्ती in great anger giving out तत: उत्पत्य from there jumped पापीयसाम् दुष्टानाम् of the sinners wicked तेन-एव-असिना विवृक्ण-शीर्ष्णा by that sward only, chopping off the heads गलात्-स्रवन्तम्-असृग- from the throat streaming blood आसवम्-अति-उष्णम् drink very hot सह गणेन निपीयाति- with attendents drinking पान-मद-विह्वल-उच्चै:तराम् by the drink intoxicated in full throat स्व-पार्षदै: सह जगौ ननर्त च own attendents with, sang and danced विजहार च शिर:-कन्दुक-लीलया played and heads as balls playfully The Goddess assumed a very fierce form with Her eybrows arched in extreme vehemence and intensity of rage, Her eyes were blood red, Her face looked frightful, She was full of the desire to kill, and gave out a terrible laughter and in great anger leaped from there (the alter) and by that same sward chopped off the heads of the wicked sinners. She, then, along with Her attendents drank the very hot blood streaming out of the throats, and intoxicated by the drink, with Her attendents, sang in full throat and danced and playfully played with the heads as balls.


एवमेव खलु महदभिचारातिक्रम: कार्त्स्न्येनात्मने फलति ॥१९॥
एवम्-एव खलु like this only indeed
महत्-अभिचार-अतिक्रम: to the exalted souls the acts of transgression कार्त्स्न्येन-आत्मने फलति fully on the self rebounds In this way, the acts of transgression against the exalted souls, fully rebounds on the self of the offender.


न वा एतद्विष्णुदत्त महदद्भुतं यदसम्भ्रम: स्वशिरश्छेदन आपतितेऽपि विमुक्तदेहाद्यात्मभावसुदृढहृदयग्रन्थीनां सर्वसत्त्वसुहृदात्मनां निर्वैराणां साक्षाद्भगवतानिमिषारिवरायुधेनाप्रमत्तेन तैस्तैर्भावै: परिरक्ष्यमाणानां तत्पादमूलमकुतश्चिद्भयमुपसृतानां भागवतपरमहंसानाम् ॥२०॥
न वा एतत्-विष्णुदत्त not any of this, O Vishnudutta!
महत्-अद्भुतम् यत्-असम्भ्रम: is great wonder, that unperturbed स्व-शिर:-छेदन आपतिते-अपि own head chopping (event), coming to even विमुक्त-देह-आदि-आत्म-भाव- devoid of body and other ego identifications सुदृढ-हृदय-ग्रन्थीनाम् strong knots of the heart of oneself सर्व-सत्त्व-सुहृद्-आत्मनाम् all true friend of the living beings निर्वैराणाम् साक्षाद्-भगवता- without animosity, directly by The Lord अनिमिष-अरिवर-आयुधेन-अप्रमत्तेन ever the discus supreme weapon vigilant तै:-तै:-भावै: परिरक्ष्यमाणानाम् in all those situations, put to test तत्-पाद-मूलम्-अकुतश्चिद्-भयम्- His feet soles, absolute fearlessness उपसृतानाम् भागवत-परमहंसानाम् surrendering to The Lord's devotees O Vishnudutaa! It is not at all a wonder that, the devotees of The Lord are not perturbed even in the event of their heads being chopped off, because they are devoid of all the identifications of the body mind soul and ego. They are always protected by The Lord's supreme weapon the discus even in case of standing to test in such and such situations. They are true friends to all living beings and have no enenmies what so ever. They always surrender to the soles of the feet of The Lord, where there is absolute fearlessness.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे जडभरतचरिते नवमोऽध्याय: ॥९॥ Thus ends the ninth discourse, forming part of the story of Jadabharata, in Book Five of the great and glorious Bhaagavata-Puraana.