श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: तृतीय: अध्याय: राजा उवाच - The King said - निशम्य देव: स्वभटोपवर्णितं प्रत्याह किं तान् प्रति धर्मराज: ।
एवं हताज्ञो विहितान्मुरारेर्नैदेशिकैर्यस्य वशे जनोऽयम् ॥१॥
निशम्य देव: having heard, the god
स्व-भट-उपवर्णितम् of his own attendents' account प्रत्याह किम् तान् प्रति answered what towards them धर्मराज: एवम् हत-आज्ञ: Yama, thus thwarted instructions विहितान्-मुरारे:-र्नैदेशिकै:- given (by him) by Muraaree's (Vishnu's) messengers यस्य वशे जन:-अयम् in whose control is man this The god Yama, in whose control man is, what did he say to his own attendents, after hearing their account of how the messengers of Vishnu had thwarted the instructions given by him?


यमस्य देवस्य न दण्डभङ्ग: कुतश्चनर्षे श्रुतपूर्व आसीत् ।
एतन्मुने वृश्चति लोकसंशयं नहि त्वदन्य इति मे विनिश्चितम् ॥२॥
यमस्य देवस्य of Yama god
न दण्ड-भङ्ग: not punishment suppression कुतश्चन-ऋषे anywhere, O Sage! श्रुत-पूर्व आसीत् heard of before was एतत्-मुने this, O Sage! वृश्चति लोक-संशयं resolve the peoples' doubt न-हि त्वत्-अन्य: not indeed you other than इति मे विनिश्चितम् this is my conviction O Sage! Such repression of the punishment given by the god Yama, was never heard of anywhere. O Sage! It is my conviction that no one other than you can resolve this doubt of the people.


श्री शुक उवाच - Shri Shuka said - भगवत्पुरुषै राजन् याम्या: प्रतिहतोद्यमा: ।
पतिं विज्ञापयामासुर्यमं संयमनीपतिम् ॥३॥
भगवत्-पुरुषै: राजन् by The Lord's servants O King!
याम्या: प्रतिहत-उद्यमा: of Yama were stalled the efforts पतिम् विज्ञापयामासु:- to the master submitted यमम् संयमनी-पतिम् Yama, the Samayamanee's (city's) lord O King! When the efforts of Yama were stalled by the servants of The Lord, they submitted to their master Yama, the lord of the city of Samyamanee…


यमदूता: ऊचु: - The messengers of Yama said - कति सन्तीह शास्तारो जीवलोकस्य वै प्रभो ।
त्रैविध्यं कुर्वत: कर्म फलाभिव्यक्तिहेतव: ॥४॥
कति सन्ति-इह शास्तार: how many are here commanders of the
जीव-लोकस्य वै प्रभो human beings, indeed, O Lord! त्रै-विध्यम् कुर्वत: कर्म three types performing actions फल-अभिव्यक्ति-हेतव: (their) fruits dispensing agents O Lord! Here, of the human beings, who perform actions of three types, how many commanders are there, who are the agents for dispensing the fruits of those actions?


यदि स्युर्बहवो लोके शास्तारो दण्डधारिण: ।
कस्य स्यातां न वा कस्य मृत्युश्चामृतमेव वा ॥५॥
यदि स्यु:-बहव: लोके if there are many, in the world
शास्तार: दण्ड-धारिण: executors of punishment rod कस्य स्याताम् of whom will (be meted) न वा कस्य मृत्यु:- not or to whom death च-अमृतम्-एव वा and immortality only or In this world, how many executors of the rod of punishment are there? For how will it be decided who will be given death or not, or who will be granted immortality?


किन्तु शास्तृबहुत्वे स्याद्बहूनामिह कर्मिणाम् ।
शास्तृत्वमुपचारो हि यथा मण्डलवर्तिनाम् ॥६॥
किन्तु शास्तृ-बहुत्वे but rulers many
स्यात्-बहूनाम्- may be, (because of) many इह कर्मिणाम् here action doers शास्तृत्वम्-उपचार: हि the authority name sake only, यथा मण्डल-वर्तिनाम् just as of the chief's subordinate May be there are many rulers, here, because there are many action doers. But, the authority of any one ruler will be of name-sake, just as that of the subordinate of the chief.


अतस्त्वमेको भूतानां सेश्वराणामधीश्वर: ।
शास्ता दण्डधरो नृणां शुभाशुभविवेचन: ॥७॥
अत:-त्वम्-एको भूतानाम् therefore, you, one (alone) of the human beings
स-ईश्वराणाम्-अधीश्वर: also the guardians, the Supreme Lord शास्ता दण्डधर: the ruler, the punishment rod holder नृणाम् शुभ-अशुभ-विवेचन: of men the merit and sin distinguisher Therefore, you alone are the only one Supreme Lord, the ruler, the punishment rod holder of the human beings and also their guardians, and the distinguisher of the merits and sins of men.


तस्य ते विहतो दण्डो न लोके वर्ततेऽधुना ।
चतुर्भिरद्भुतै: सिद्धैराज्ञा ते विप्रलम्भिता ॥८॥
तस्य ते विहत: दण्ड: of that you, prescribed punishment
न लोके वर्तते-अधुना not in the world stands now चतुर्भि:-अद्भुतै: सिद्धै:- by four wonderful angelic (persons) आज्ञा ते विप्रलम्भिता order yours was superseded By that you, the prescribed punishment does not now stand in this world, because, your orders were superseded by four angelic persons.


नीयमानं तवादेशादस्माभिर्यातनागृहान् ।
व्यमोचयन् पातकिनं छित्वा पाशान् प्रसह्य ते ॥९॥
नीयमानम् तव-आदेशात्- being taken, by your instructions
अस्माभि:-यातना-गृहान् by us to torture chambers व्यमोचयन् पातकिनम् setting free the sinner छित्वा पाशान् प्रसह्य ते cutting off the noose, forcefully they By your instructions, we were taking away the sinner to the torture chamber, when, they forcefully cut off the noose of the sinner and set him free.


तांस्ते वेदितुमिच्छामो यदि नो मन्यसे क्षमम् ।
नारायणेत्यभिहिते मा भैरित्याययुर्द्रुतम् ॥१०॥
तान्-ते वेदितुम्-इच्छाम: them from you to know desire
यदि न: मन्यसे क्षमम् if us think worthy नारायण-इति-अभिहिते "Naaraayana" thus called मा भै:-इति-आययु:-द्रुतम् 'Do not fret' thus, came hastily If you think us worthy, we are keen to know, from you. As the sinner called, 'Naaraayana', those people came hastily, saying, 'Do not fear,'.


श्री शुक उवाच - Shree Shuka said - इति देव: स आपृष्ट: प्रजासंयमनो यम: ।
प्रीत: स्वदूतान् प्रत्याह स्मरन् पादाम्बुजं हरे: ॥११॥
इति देव: स: आपृष्ट: thus, god he asked
प्रजा-संयमन: यम: of living beings the controller, Yama प्रीत: स्व-दूतान् प्रत्याह delighted, own messengers replied स्मरन् पाद-अम्बुजम् हरे: remembering feet lotus of Hari Thus, the god, the controller of living beings, Yama, being asked, replied in delight to his own messengers, as he remembered the lotus feet of Lord Shree Hari.


यम उवाच - Yama said - परो मदन्यो जगतस्तस्थुषश्च ओतं पटवद्यत्र विश्वम् ।
यदंशतोऽस्य स्थितिजन्मनाशा नस्योतवद् यस्य वशे च लोक: ॥१२॥
पर: मत्-अन्य: जगत:- other than me, another of the world
तस्थुष:-च ओतम् पट-वत्- mobile and immobile, woven cloth like यत्र विश्वम् where the world यत्-अंशत:-अस्य from whose part its स्थिति-जन्म-नाशा maintenance, evolution, dissolution नस्योत्-वत्- ensnared (bullock) like यस्य-वशे च लोक: in whose control and are the beings Other than me, is The Supreme Lord, who is woven like a cloth in the mobile and immobile world, from Whose part incarnations is the maintenance, evolution and dissolution of the world, and in Whose control are the beings ensnared like bullocks.


यो नामभिर्वाचि जनान्निजायां बध्नाति तन्त्यामिव दामभिर्गा: ।
यस्मै बलिं त इमे नामकर्मनिबन्धबद्धाश्चकिता वहन्ति ॥१३॥
य: नामभि:-वाचि जनान्- Who by names, by words, people
निजायाम् बध्नाति of His own ties up तन्त्याम्-इव दामभि:-गा: by strings like ropes the cows यस्मै बलिम् ते इमे for Whom offerings they these, नाम-कर्म-निबन्ध-बद्धा:- with name and actions, system tied चकिता: वहन्ति in wonder bear Just as a farmer ties his bullocks with strings and ropes, it is He Who ties the people with names and with His words, of the Vedas, so that tied in the system of their names and actions, they dutifully bring offerings and bear their duties and responsibilities with wonder.


अहं महेन्द्रो निऋति: प्रचेता: सोमोऽग्निरीश: पवनोऽर्को विरिञ्च: ।
आदित्यविश्वे वसवोऽथ साध्या मरुद्गणा रुद्रगणा: ससिद्धा: ॥१४॥
अहम् महेन्द्र: निऋति: प्रचेता: me, Indra, Niriti, Prachetas (Varun),
सोम:-अग्नि:-ईश: पवन:- Moon, Fire, Shiva, Air, अर्क: विरिञ्च: आदित्य-विश्वे Sun, Brahmaa, Aadityas, Vishwadevas, वसव:-अथ साध्या: Vasus and then the Saadhyaas, मरुत्-गणा: रुद्र-गणा: Maruts, (the wind-gods), the Rudras ससिद्धा: along with the Siddhas Me, Indra, Niriti, Prachetas (Varun), Moon, Fire, Shiva, Air, Sun, Brahmaa, Aadityas, Vishwadevas, Vasus and then the Saadhyaas, Maruts, (the wind-gods), the Rudras, along with the Siddhas…


अन्ये च ये विश्वसृजोऽमरेशा भृग्वादयोऽस्पृष्टरजस्तमस्का: ।
यस्येहितं न विदु: स्पृष्टमाया: सत्त्वप्रधाना अपि किं ततोऽन्ये ॥१५॥
अन्ये च ये विश्वसृज:- other and those, the world's creators,
अमरेशा: भृगु-आदय:- the gods' rulers, Bhrigu and others, अस्पृष्ट रज:-तमस्का: untouched by Rajas and Tamas, यस्य-ईहितम् न विदु: Whose intentions do not know स्पृष्ट-माया: tainted by Maayaa सत्त्व-प्रधाना: अपि Sattva dominated though किम् तत:-अन्ये what then of others? And those others, the creators of the worlds, the rulers of the gods, Bhrigu and others who are not tainted by Rajas and Tamas, though having predominance of Sattva, yet are tainted by Maayaa, and so do not know of Whose intentions, what then of others?


यं वै न गोभिर्मनसासुभिर्वा हृदा गिरा वासुभृतो विचक्षते ।
आत्मानमन्तर्हृदि सन्तमात्मनां चक्षुर्यथैवाकृतयस्तत: परम् ॥१६॥
यम् वै न गोभि:-मनसा- Whom certainly does not, by senses, mind
असुभि:-वा हृदा गिरा वा- organs of action, or intellect, speech or असुभृत: विचक्षते आत्मानम्- lives of beings The Controller, perceive The Self, अन्त:-हृदि सन्तम्- in own inner self dwelling, आत्मनाम् चक्षु:-यथा-एव- of the beings the eyes, just as आकृतय:-तत: परम् the forms, from that ultimate (light) The Self, certainly, does not perceive, by senses, mind, organs of action or by intellect, or speech. The Controller and seer of all living beings, dwelling in their own inner self, just as the objects which are seen by the faculty of vision do not see the ultimate light in which they are projected.


तस्यात्मतन्त्रस्य हरेरधीशितु: परस्य मायाधिपतेर्महात्मन: ।
प्रायेण दूता इह वै मनोहराश्चरन्ति तद्रूपगुणस्वभावा: ॥१७॥
तस्य-आत्मतन्त्रस्य of His, The Self-dependent
हरे:-अधीशितु: of Shree Hari The Master परस्य माया- of the other Maayaa (also) अधिपते:-महात्मन: of The Master, The Lord, प्रायेण दूता: इह वै usually, the messengers, here indeed मनोहरा:-चरन्ति pleasant move about तत्-रूप-गुण-स्वभावा: of His form, qualities and nature Usually, indeed, here, the pleasant messengers of The Self-Dependent Shree Hari, The Master, also the Master of all other's Maayaa, move about having His form, qualities and nature.


भूतानि विष्णो: सुरपूजितानि दुर्दर्शलिङ्गानि महाद्भुतानि ।
रक्षन्ति तद्भक्तिमत: परेभ्यो मत्तश्च मर्त्यानथ सर्वतश्च ॥१८॥
भूतानि विष्णो: the beings, Vishnu's
सुर-पूजितानि by the gods adored दुर्दर्श-लिङ्गानि difficult to be seen, servants महा-अद्भुतानि most wonderful रक्षन्ति तत्-भक्तिमत: protect His devotees परेभ्य: मत्-त:-च from enemies, me from also मर्त्यान्-अथ सर्वत:-च the mortals, and also, from everyone else Those most wonderful servants of Lord Vishnu, whose transcendental form cannot easily be seen, protect the mortals who are His devotees, from enemies, from even me and from everyone else.


धर्मं तु साक्षाद्भगवत्प्रणीतं न वै विदुर्ऋषयो नापि देवा: ।
न सिद्धमुख्या असुरा मनुष्या: कुतश्च विद्याधरचारणादय: ॥१९॥
धर्मम् तु साक्षात्- the righteousness, in fact, directly
भगवत्-प्रणीतम् by The Lord is expounded न वै विदु: ऋषय: do not certainly know the sages, न-अपि देवा: not also gods न सिद्ध-मुख्या: nor the Siddhas chiefs, असुरा: मनुष्या: the demons, human beings, कुत:-च विद्याधर- how can and Vidyaadharas, चारण-आदय: Chaaranas and others In fact, the secrets of virtues are directly expounded by The Lord, about which the sages, gods, the Siddha chiefs do not know, what of the demons, human beings, Vidyaadharaas, Chaaranaas and others?


स्वयम्भूर्नारद: शम्भु: कुमार: कपिलो मनु: ।
प्रह्रादो जनको भीष्मो बलिर्वैयासकिर्वयम् ॥२०॥
स्वयम्भू:-नारद: शम्भु: Brahmaa, Naarada, Shiva,
कुमार: कपिल: मनु: Sanatkumaaras, Kapila, Manu, प्रह्राद: जनक: भीष्म: Prahlaada, Janaka, Bheeshma, बलि:-वैयासकि:-वयम् Bali, son of Vyaasa (Shuka) and myself Brahmaa, Naarada, Shiva, Sanatkumaaras, Kapila, Manu, Prahlaada, Janaka, Bheeshma, Bali, son of Vyaasa (Shuka) and myself,…..


द्वादशैते विजानीमो धर्मं भागवतं भटा: ।
गुह्यं विशुद्धं दुर्बोधं यं ज्ञात्वामृतमश्नुते ॥२१॥
द्वादश-एते विजानीम: twelve of these know
धर्मम् भागवतम् भटा: the Dharma (essence) of The Lord, O Attendents! गुह्यम् विशुद्धम् दुर्बोधम् secret, pure, difficult to understand, यम् ज्ञात्वा-अमृतम्-अश्नुते which by knowing, immortality enjoys These twelve of us know The Dharma of The Lord, which is secret, pure, and difficult to understand, by knowing which one enjoys immortality in the shape of beatitude.


एतावानेव लोकेऽस्मिन् पुंसां धर्म: पर: स्मृत: ।
भक्तियोगो भगवति तन्नामग्रहणादिभि: ॥२२॥
एतावान-एव लोके-अस्मिन् this much only, in the world this
पुंसाम् धर्म: पर: स्मृत: of the people is the duty, paramount declared भक्ति-योग: भगवति devotional attachment to The Lord तत्-नाम ग्रहण-आदिभि: His name, by uttering and such In this world, the paramount duty of the people, as declared is just this much, that is to be devotedly connected to The Lord by uttering His name and such.


नामोच्चारणमाहात्म्यं हरे: पश्यत पुत्रका: ।
अजामिलोऽपि येनैव मृत्युपाशादमुच्यत ॥२३॥
नाम-उच्चारण-माहात्म्यम् name uttering glory
हरे: पश्यत पुत्रका: of Shree Hari, do realize, O Sons! अजामिल:-अपि येन-एव Ajaamila also, by which only मृत्यु-पाशात्-अमुच्यत from death's noose was liberated O Sons! Do realize the glory of uttering of Shree Hari's name. By which Ajaamila also was liberated from the noose of death.


एतावतालमघनिर्हरणाय पुंसां सङ्कीर्तनं भगवतो गुणकर्म नाम्नाम् ।
विक्रुश्य पुत्रमघवान् यदजामिलोऽपि नारायणेति म्रियमाण इयाय मुक्तिम् ॥२४॥
एतावता-अलम्- this much is enough
अघ-निर्हरणाय पुंसाम् for sins to be wiped off, of the people सङ्कीर्तनम् भगवत: to chant Lord's गुण-कर्म नाम्नाम् virtues, exploits and name विक्रुश्य पुत्रम्- calling out the son अघवान् यत्-अजामिल:-अपि sinner in that Ajaamila also नारायण-इति 'Naaraayana' thus म्रियमाण इयाय मुक्तिम् when dying, attained liberation The chanting of The Lord's virtues, exploits, and names, is enough for the people to wipe off the sins, in that, when dying, the sinner Ajaamila's calling out to his son, the name 'Naaraayana' thus, gained him liberation.


प्रायेण वेद तदिदं न महाजनोऽयं देव्या विमोहितमतिर्बत माययालम् ।
त्रय्यां जडीकृतमतिर्मधुपुष्पितायां वैतानिके महति कर्मणि युज्यमान: ॥२५॥
प्रायेण वेद तत्-इदम् न generally know, that this not
महाजन:-अयम् the learned this देव्या विमोहित-मति:- by Lord bewildered mind बत मायया-अलम् alas! By Maayaa completely त्रय्याम् जडीकृत-मति:- in the three (Vedas) focussed mind, मधु-पुष्पितायाम् वैतानिके in sweet flowery sacrifices महति कर्मणि युज्यमान: and in grand rituals engaged Generally the minds of the learned are completely bewildered by the Lord's Maaya, and so Alas! They are engaged in the grand rituals of the elaborate sacrifices, their minds focussed in the sweet flowery encomiums of the three Vedas.


एवं विमृश्य सुधियो भगवत्यनन्ते सर्वात्मना विदधते खलु भावयोगम् ।
ते मे न दण्डमर्हन्त्यथ यद्यमीषां स्यात् पातकं तदपि हन्त्युरुगायवाद: ॥२६॥
एवम् विमृश्य सुधिय: thus pondering, the wise
भगवति-अनन्ते सर्व-आत्मना in Lord Ananta, whole heartedly विदधते खलु भाव-योगम् resort to, definitely, loving devotion ते मे न दण्डम्-अर्हन्ति- they my do not punishment deserve अथ यदि-अमीषाम् then if of their स्यात् पातकम् तत्-अपि may be sins, that also हन्ति-उरु-गायवाद: destroys, the regular chanting Thus pondering, the wise whole heartedly resort to loving devotion. They certainly do not deserve punishment from me even if they have any sins, because the devotion and regular chanting destroys the sins.


ते देवसिद्धपरिगीतपवित्रगाथा ये साधव: समदृशो भगवत्प्रपन्ना: ।
तान्नोपसीदत हरेर्गदयाभिगुप्तान् नैषां वयं न च वय: प्रभवाम दण्डे ॥२७॥
ते देव-सिद्ध- their, the gods and Siddhas
परिगीत-पवित्र-गाथा is well sung the pure legend ये साधव: समदृश: those pious, who look at everyone equally भगवत्-प्रपन्ना: and to The Lord surrendered तान्-न-उपसीदत them do not trouble हरे:-गदया-अभिगुप्तान् (as they are) by Shree Hari's mace protected न-एषाम् वयम् न च वय: not them we, not and time प्रभवाम दण्डे are capable to punish Their noble stories are well sung by gods and Siddhas. Those pious men, who look at every one equally, and resort to The Lord, do not give them trouble as they are protected by the mace of Shree Hari. Neither we, nor Time are capable to punish them.


तानानयध्वमसतो विमुखान् मुकुन्दपादारविन्दमकरन्दरसादजस्रम् ।
निष्किञ्चनै: परमहंसकुले रसज्ञैर्जुष्टाद् गृहे निरयवर्त्मनि बद्धतृष्णान् ॥२८॥
तान-आनयध्वम्-असत: them should bring the impious,
विमुखान् मुकुन्द-पाद-अरविन्द- those averse to Mukunda's feet lotus मकरन्द-रसात्-अजस्रम् honey sweetness incessantly निष्किञ्चनै: (tasted) by those who have nothing of their own परमहंस-कुले the highest swans in ascetics order, रसज्ञै: the connoisseurs of sweetness जुष्टात्-गृहे delighting in the household निरय-वर्त्मनि on hell's path बद्ध-तृष्णान् tied down with longings Bring only those impious ones, to me, who are tied down with longings and delight in the household which leads to the path of hell, and who are averse to the honey like sweetness of the feet lotus of Mukunda, incessantly tasted by those highest swans of the ascetic order, who have nothing to call their own, and who are the connoisseurs of sweetness.


जिह्वा न वक्ति भगवद् गुणनामधेयं चेतश्च न स्मरति तच्चरणारविन्दम् ।
कृष्णाय नो नमति यच्छिर एकदापि तानानयध्वमसतोऽकृतविष्णुकृत्यान् ॥२९॥
जिह्वा न वक्ति (whose) tongues do not utter
भगवद् गुण-नामधेयम् Lord's virtues and names galore चेत:-च न स्मरति mind and does not contemplate on तत्-चरण-अरविन्दम् His feet lotuses कृष्णाय नो नमति to Krishna does not bow यत्-शिर: एकदा-अपि whose head for once also तान्-आनयध्वम्- them should bring असत:-अकृत विष्णु-कृत्यान् impious, non-performers of Vishnu's service Bring those impious, who have not performed any service to Vishnu, whose tongues do not utter His virtues or names galore, whose minds do not contemplate on His lotus feet, whose head does not bow to Krishna even for once.


तत् क्षम्यतां स भगवान् पुरुष: पुराणो नारायण: स्वपुरुषैर्यदसत्कृतं न: ।
स्वानामहो न विदुषां रचिताञ्जलीनां क्षान्तिर्गरीयसि नम: पुरुषाय भूम्ने ॥३०॥
तत्-क्षम्यताम् स: भगवान् that may be excused, He The Lord
पुरुष: पुराण: नारायण: The Person Ancient, Naaraayana स्व-पुरुषै:-यत्-असत्कृतम् न: by our people, that was offended by us स्वानाम्-अहो न विदुषाम् of own (people) Ah! did not understand रचित-अञ्जलीनाम् forming folded hands क्षान्ति:-गरीयसि forgiveness is the highest नम: पुरुषाय भूम्ने Hail! To the All pervading Supreme Person! He, The Lord, The Ancient Person, Naaraayana, may be pleased to excuse that offense of ours, who did not understand our own people's mistake, we who crave His forgiveness with folded hands, as forgiveness is supreme. Hail to The All pervading Supreme Person!


तस्मात् सङ्कीर्तनं विष्णोर्जगन्मङ्गलमंहसाम् ।
महतामपि कौरव्य विद्ध्यैकान्तिकनिष्कृतिम् ॥३१॥
तस्मात् सङ्कीर्तनम् विष्णो:- therefore, chanting the names of Vishnu
जगत्-मङ्गलम्-अंहसाम् for the world auspicious, of the sins, महताम्-अपि कौरव्य great also, O Pareekshit! विद्धि-ऐकान्तिक-निष्कृतिम् know as the singular atonement Therefore, O Pareekshit! Know that the chanting of the names of Vishnu is auspicious for the whole world and that it is the singular atonement for the greatest of sins.


शृण्वतां गृणतां वीर्याण्युद्दामानि हरेर्मुहु: ।
यथा सुजातया भक्त्या शुद्ध्येन्नात्मा व्रतादिभि: ॥३२॥
शृण्वताम् गृणताम् by hearing, narrating
वीर्याणि-उद्दामानि the exploits extraordinary हरे:-मुहु: यथा of Shree Hari, again and again, as well सुजातया भक्त्या शुद्ध्येत्- by well generated devotion is purified न-आत्मा व्रत-आदिभि: not the mind by fasting and others By hearing and by narrating the extraordinary exploits of Shree Hari, and so, by the well generated devotion the mind is so well purified, not like that by fasting and other vows.


कृष्णाङ्घ्रिपद्ममधुलिण् न पुनर्विसृष्टमायागुणेषु रमते वृजिनावहेषु ।
अन्यस्तु कामहत आत्मरज: प्रमार्ष्टुमीहेत कर्म यत एव रज: पुन: स्यात् ॥३३॥
कृष्ण-अङ्घ्रि-पद्म- Krishna's feet lotus
मधुलिण् न पुन:-विसृष्ट bee like (greedy), not again having given up माया-गुणेषु रमते in Maayaa's enjoyments delights वृजिन-आवहेषु in the sufferings entailing अन्य:-तु काम-हत others, indeed by desires buffeted आत्म-रज: प्रमार्ष्टुम्- self sins to atone ईहेत कर्म यत: एव undertakes actions from which only रज: पुन: स्यात् sins (dust) again may be Those who are greedy like the bee (for honey) for the lotus feet of Shri Krishna, and have given up the enjoyments of Maayaa, do not again delight in them as they know that they are sufferings entailing. But the others, who indeed are buffeted by desires, to atone their sins indulge in actions which only generate sins again, like an elephant who bathes himself in dust after bathing in water.


इत्थं स्वभर्तृगदितं भगवन्महित्वं संस्मृत्य विस्मितधियो यमकिङ्करास्ते ।
नैवाच्युताश्रयजनं प्रति शङ्कमाना द्रष्टुं च बिभ्यति तत: प्रभृति स्म राजन् ॥३४॥
इत्थम् स्व-भर्तृ-गदितम् thus, by own Master's spoken
भगवत्-महित्वम् संस्मृत्य The Lord's greatness realising विस्मित-धिय: with surprised minds यम-किङ्करा:-ते Yana's servants, they न-एव-अच्युत-आश्रय- not at all The Immortal Vishnu dependent जनम् प्रति शङ्कमाना: people towards shuddered द्रष्टुम् च बिभ्यति to look and are afraid तत: प्रभृति स्म राजन् from then on, O King! O King! Those servants of Yama realised the greatness of The Lord which was spoken of by their Master, Yama, and were very surprised in their minds. From then on, they shuddered even to look at and are afraid of those people who are dependent on The Immortal Vishnu.


इतिहासमिमं गुह्यम् भगवान् कुम्भसम्भव: ।
कथयामास मलय आसीनो हरिमर्चयन् ॥३५॥
इतिहासम्-इमम् गुह्यम् legend this secret
भगवान् कुम्भसम्भव: glorious (sage) Agastya कथयामास मलय आसीन: narrated on Malaya (mountain) dwelling हरिम्-अर्चयन् Shree Hari worshipping The glorious sage Agastya, born of a pitcher, dwelling on mount Malaya, narrated this secret legend, as he worshipped Shree Hari.


इति श्रीमद्भाग्वते महापुराणे पारमहंस्यां संहितायां षष्ठे स्कन्धे यमपुरुषसंवादे तृतीय: अध्याय: ॥३॥ Thus ends the third discourse, forming part of the dialogue between Yama and his servants, in Book Six of the great and glorious Bhaagavata-Puraana.