श्री मद्भागवतमहापुराणम् प्रथम: स्कन्ध: अथ अष्टम: अध्याय: सूत उवाच - Soota said - अथ ते सम्परेतानां स्वानामुदकमिच्छताम् ।
दातुं सकृष्णा गङ्गायां पुरस्कृत्य ययु: स्त्रिय: ॥१॥
अथ ते सम्परेतानाम् then they, for departed
स्वानाम्-उदकम्-इच्छताम् own people, water desiring दातुम् स-कृष्णा: to give with Draupadi गङ्गायाम् पुरस्कृत्य to the Ganges (with the ladies) leading ययु: स्त्रिय: went with the ladies Then the Paandavas with Draupadi and with the ladies leading went to the Ganges to give water to their departed people, who were seeking it.


ते निनीयोदकं सर्वे विलप्य च भृशं पुन: ।
आप्लुता हरिपादाब्जरज: पूतसरिज्जले ॥२॥
ते निनीय-उदकम् they having given water
सर्वे विलप्य च all of them cried and भृशम् पुन: आप्लुता bitterly again, immersed in हरि-पाद-अब्ज-रज: by Hari's feet lotuses' dust पूत-सरित्-जले purified river's water They gave water to the departed kins and again cried bitterly for them. Then they immersed themselves in the river's water which was further sanctified by the dust of Hari's lotus feet.


तत्रासीनं कुरुपतिं धृतराष्ट्रं सहानुजम् ।
गान्धारीं पुत्रशोकार्तां पृथां कृष्णां च माधव: ॥३॥
तत्र-आसीनम् there sitting
कुरु-पतिम् धृतराष्ट्म् the Kuru's head (Yudhishtthira) Dhritaraashtra सह-अनुजम् गान्धारीम् along with younger brothers, Gaandhaari पुत्र-शोक-आर्ताम् for sons grieving पृथाम् कृष्णाम् च माधव: Kunti and Draupadi and Krishna And sitting there, King Yudhishtthira, the head of the Kuru's, his younger brothers, Dhritaraashtra, Gaandhaari, Kunti and Draupadi, who were grieving for their sons, Krishna ..


सान्त्वयामास मुनिभिर्हतबन्धूञ् शुचार्पितान् ।
भूतेषु कालस्य गतिं दर्शयन्नप्रतिक्रियाम् ॥४॥
सान्त्वयामास मुनिभि:- consoled, with the sages
हत-बन्धून् (them) who had lost their sons शुचा-अर्पितान् to remorse resigned भूतेषु कालस्य गतिम् in beings, death's occurrence दर्शयन्-अप्रतिक्रियाम् pointing uncontrolled Krishna, along with the sages, consoled them, who had lost their son's and were resigned to remorse, and pointed to them that the occurance of death was uncontrolled for the living beings.


साधयित्वाजातशत्रो: स्वं राज्यं कितवैर्हृतम् ।
घातयित्वासतो राज्ञ: कचस्पर्शक्षतायुष: ॥५॥
साधयित्वा- having achieved
अजात-शत्रो: who had no enemies born (for him), (Yudhishtthira) स्वम् राज्यम् his own kingdom कितवै:-हृतम् by gamblers usurped घातयित्वा-असत: राज्ञ: killed, wicked kings कच-स्पर्श क्षत-आयुष: by hair touching (of Draupadi), of broken age Krishna, having achieved the kingdom of Yudhishtthira for him, which was usurped by the wicked kings, whose lives were cut short by their touching of Draupadi's hair, killed them.


याजयित्वाश्वमेधैस्तं त्रिभिरुत्तमकल्पकै: ।
तद्यश: पावनं दिक्षु शतमन्योरिवातनोत् ॥६॥
याजयित्वा-अश्वमेधै:- making (him) perform Ashvamedha Yagya,
तम् त्रिभि:-उत्तम- him, by three, best कल्पकै: तत्-यश: methods, his fame पावनम् दिक्षु शतमन्यो:- pure in all directions, Indra like इव-आतनोत् made to spread Krishna made Yudhishtthira perform three Ashwamedha Yagyas with the best methods, and caused his pure fame to spread in all the directions like that of Indra.


आमन्त्र्य पाण्डुपुत्रांश्च शैनेयोद्धवसंयुत: ।
द्वैपायनादिभिर्विप्रै: पूजितै: प्रतिपूजित: ॥७॥
आमन्त्र्य पाण्डुपुत्रान्-च consulting the Paandavas and
शैनेय-उद्धव-संयुत: by Saatyaki and Uddhava accompanied द्वैपायन-आदिभि:- by Dwaipaayan and others विप्रै: पूजितै: प्रतिपूजित: Braahmanas honourable, was worshipped Krishna consulted the Paandavas and accompanied by Saatyakee and Uddhava, was worshipped by Dwaipaayana, Veda Vyaasa and other honourable Braahmanas.


गन्तुं कृतमतिर्ब्रह्मन् द्वारकां रथमास्थित: ।
उपलेभेऽभिधावन्तीमुत्तरां भयविह्वलाम् ॥८॥
गन्तुम् कृत-मति:- to go deciding
ब्रह्मन् द्वारकाम् O Shaunaka!, to Dwaarakaa रथम्-आस्थित: the chariot boarding उपलेभे-अभिधावन्तीम्- got (to see), rushing उत्तराम् भय-विह्वलाम् Uttaraa (Abhimanyu's wife) with fear overcome O Shaunaka! Just as Krishna decided to go to Dwaarakaa, and boarded his chariot, he got to see Abhimanyu's wife Uttaraa, overcome with fear, rushing towards him.


उत्तरा उवाच - Uttaraa said - पाहि पाहि महायोगिन् देव देव जगत्पते ।
नान्यं त्वदभयं पश्ये यत्र मृत्यु: परस्परम् ॥९॥
पाहि पाहि महा-योगिन् protect, protect, O great Yogi!
देव देव जगत्पते O Deity of deities! Lord of the Universe! न-अन्यम् not another त्वत्-अभयम् पश्ये than you, for fear-less-ness, shelter I see यत्र मृत्यु: परस्परम् where (here), death to each other O great Yogi! Protect me, protect me. I see no fearless shelter other than You, here where, every one is death to each other.


अभिद्रवति मामीश शरस्तप्तायसो विभो ।
कामं दहतु मां नाथ मा मे गर्भो निपात्यताम् ॥१०॥
अभिद्रवति माम्-ईश pursuing me, O God!
शर:-तप्त-आयस: विभो arrow of burning iron, O Lord! कामम् दहतु माम् नाथ may (it) burn, me, O Almighty! मा मे गर्भो निपात्यताम् may not my womb be destroyed O God! This arrow of burning iron is pursuing me. O Lord! It may burn me, O Almighty! May it not destroy the child in my womb.


सूत उवाच - Soota said - उपधार्य वचस्तस्या भगवान् भक्तवत्सल: ।
अपाण्डवमिदं कर्तुं द्रौणेरस्त्रमनुबुध्यत ॥११॥
उपधार्य वच:-तस्या: hearing, her words
भगवान् भक्त-वत्सल: Bhagavaan, the devotee's benefactor अपाण्डवम्-इदम् कर्तुम् non Paandavas, this (line) to do द्रौणे:-अस्त्रम्-अनुबुध्यत by Drona's son's (Ashwatthaamaa) weapon, understood Lord Krishna, the benefactor of His devotees, heard her words, and took it to be a weapon of Ashwatthaama, Drona's son, employed to wipe out the line of the Paandavas.


तर्ह्येवाथ मुनिश्रेष्ठ पाण्डवा: पञ्च सायकान् ।
आत्मनोऽभिमुखान् दीप्तानालक्ष्यास्त्राण्युपाददु: ॥१२॥
तर्हि-एव-अथ then just afterwards
मुनि-श्रेष्ठ O great sage! पाण्डवा: पञ्च सायकान् Paandavas five arrows आत्मन:-अभिमुखान् themselves towards दीप्तान्-आलक्ष्य- shining, seeing अस्त्राणि-उपाददु: weapons took up Just after, then, O great sage! Paandavaas saw five shining arrows coming towards them, and so they took up their weapons.


व्यसनं वीक्ष्य तत्तेषामनन्यविषयात्मनाम् ।
सुदर्शनेन स्वास्त्रेण स्वानां रक्षां व्यधाद्विभु: ॥१३॥
व्यसनम् वीक्ष्य तत्-तेषाम् calamity perceiving, that their
अनन्य-विषय-आत्मनाम् in none other thing involved (the Paandavas) सुदर्शनेन स्व-अस्त्रेण by Sudershana, his own weapon स्वानाम् रक्षाम् his own people protection व्यधाद्-विभु: brought about, the Lord Percieving the calamity of the Paandavas, whose thoughts were involved in none other than Him, the Lord saved His own people by His own weapon, the Sudrshana disc.


अन्त:स्थ: सर्वभूतानामात्मा योगेश्वरो हरि: ।
स्वमाययाऽऽवृणोद्गर्भं वैराट्या: कुरुतन्तवे ॥१४॥
अन्त:-स्थ: सर्व-भूतानाम्- inside dwelling, of all beings
आत्मा योगेश्वर: हरि: Himself, Master of Yoga, Hari स्वमायया-आवृणोत्-गर्भम् by His own Maaya, enveloped the womb वैराट्या: of the daughter of Viraat (Uttaraa) कुरुतन्तवे for the lineage of the Kurus Hari, the Master of Yoga, who Himself dwells inside all beings, enveloped the womb of the Viraat daughter Uttara, by His own Mayaa to protect the lineage of the Kurus.


यद्यप्यस्त्रं ब्रह्मशिरस्त्वमोघं चाप्रतिक्रियम् ।
वैष्णवं तेज आसाद्य समशाम्यद् भृगूद्वह ॥१५॥
यदि-अपि-अस्त्रम् even if the weapon
ब्रह्मशिर:-तु-अमोघम् Brahmaastra indeed is unfailing च-अप्रतिक्रियम् and irretrievable वैष्णवम् तेज: आसाद्य Vishnu's brilliance gaining समशाम्यत् भृगु-उद्वह became ineffectual, O Bhrigu's chief! The weapon Brahmaastra, even though, is undoubtedly unfailing and unretrieveable, it became ineffectual when it met the brilliance of Vishnu.


मा मंस्था ह्येतदाश्चर्यं सर्वाश्चर्यमयेऽच्युते ।
य इदं मायया देव्या सृजत्यवति हन्त्यज: ॥१६॥
मा मंस्था: हि-एतत्- do not take it certainly this
आश्चर्यम् सर्व-आश्चर्यमये- as a surprise, in all wonders encompassing अच्युते य: इदम् Achyuta, Who this (world) मायया देव्या सृजति- by Maaya Devi (deluding potency), creates, अवति हन्ति-अज: maintains and destructs, (Himself) unborn Do not take all this as a wonder, because, in all the wonders encompassing Achyuta, Who is Himself unborn, it is He Who creates, maintains and destroys this world with his deluding potency, Maayaa Devi.


ब्रह्मतेजोविनिर्मुक्तैरात्मजै: सह कृष्णया ।
प्रयाणाभिमुखं कृष्णमिदमाह पृथा सती ॥१७॥
ब्रह्म-तेज:-विनिर्मुक्तै:- by Brahma's (weapon's) fire escaped
आत्मजै: सह कृष्णया with sons and with Draupadi प्रयाण-अभिमुखम् to leave proceeding कृष्णम्-इदम्-आह to Krishna this said पृथा सती Kunti virtuous Escaping the fire of Brahma's weapon, the virtuous Kunti, along with her sons and Draupadi, said this to Krishna who was proceeding to depart.


कुन्ती उवाच - Kunti said - नमस्ये पुरुषं त्वाऽऽद्यमीश्वरं प्रकृते: परम् ।
अलक्ष्यं सर्वभूतानामन्तर्बहिरवस्थितम् ॥१८॥
नमस्ये पुरुषम् त्वा- I salute, O Primal Person! You
आद्यम्-ईश्वरम् The first God प्रकृते: परम् from Prakriti beyond अलक्ष्यम् सर्व-भूतानाम्- invisible in all beings अन्त:-बहि:-अवस्थितम् inside and outside dwelling O Primal Person ! I pay my obeisance to You. You are imperishable God, beyond Prakriti, dwelling in the insides and outsides of all beings, and yet are invisible.


मायाजवनिकाच्छन्नमज्ञाधोक्षजमव्ययम् ।
न लक्ष्यसे मूढदृशा नटो नाट्यधरो यथा ॥१९॥
माया-जवनिका-आच्छन्नम्- by Maayaa's curtain covered
अज्ञा-अधोक्षजम्-अव्ययम् unintelligent (I), Vishnu, the indestructible One न लक्ष्यसे मूढदृशा is not seen, by people of incorrect vision नट: नाट्य-धर: यथा an actor in a drama like An unintelligent one like me, cannot see the undistructable Vishnu, covered by the veil of Maayaa, just as a people with an incorrect vision cannot recognize an actor in a drama.


तथा परमहंसानां मुनीनाममलात्मनाम् ।
भक्तियोगविधानार्थं कथं पश्येम हि स्त्रिय: ॥२०॥
तथा परम-हंसानाम् and for the distinctive intelligent
मुनीनाम्-अमल-आत्मनाम् Munis (sages), pure of heart भक्तियोग-विधानार्थम् for Bhakti yoga (devotion), to generate कथम् पश्येम how can we see हि स्त्रिय: indeed women How indeed can we women see You who have appeared for the munis of discriminative intellect, and for pure minded sages to generate devotion?


कृष्णाय वासुदेवाय देवकीनन्दनाय च ।
नन्दगोपकुमाराय गोविन्दाय नमो नम: ॥२१॥
कृष्णाय वासुदेवाय for Krishna, son of Vaasudeva
देवकी-नन्दनाय च Devaki's delight and नन्द-गोप-कुमाराय Nanda cowherd's foster child गोविन्दाय नमो नम: O Govinda! obeisance, obeisance to You! My obeisance, to You O Son of Vasudeva, Devaki's delight, cowherd Nanda's foster child, O Govinda! obeisance to You.


नम: पङ्कजनाभाय नम: पङ्कजमालिने ।
नम: पङ्कजनेत्राय नमस्ते पङ्कजाङ्घ्रये ॥२२॥
नम: पङ्कज-नाभाय obeisance (to You) with a lotus in the navel
नम: पङ्कज-मालिने obeisance (to You) wearing a lotus garland नम: पङ्कज-नेत्राय obeisance (to You) having lotus like eyes नमस्ते पङ्कज-अङ्घ्रये obeisance (to You) having lotus like feet My obeisance to You who has a lotus in the navel, who wears a lotus garland, whose eyes are big and beautiful like a lotus and whose feet are delicate and red like a lotus.


यथा हृषीकेश खलेन देवकी कंसेन रुद्धातिचिरं शुचार्पिता ।
विमोचिताहं च सहात्मजा विभो त्वयैव नाथेन मुहुर्विपद्गणात् ॥२३॥
यथा हृषीकेश just as, O Hrishikesha (Lord of the senses)
खलेन देवकी by the wicked, Devaki कंसेन रुद्धा- by Kansa, as a captive अतिचिरम् शुचा-अर्पिता for long was to misery subjected विमोचिता-अहम् च redeemed, and (so am) I सह-आत्मजा विभो along with my sons O Lord! त्वया-एव नाथेन by You alone O Master! मुहु:-विपद्-गणात् again and again from calamities various O Hrishikesha! (Lord of the senses), just as You redeemed Devaki who was captivated by the wicked Kansa and subjected to misery for long, so also I along with my sons O Almighty Lord was saved again and again by You alone, from various calamities.


विषान्महाग्ने: पुरुषाददर्शनात् असत्सभायावनवासकृच्छ्रत: ।
मृधे मृधेऽनेकमहारथास्त्रतो द्रौण्यस्त्रतश्चास्म हरेऽभिरक्षिता: ॥२४॥
विषात्-महा-अग्ने: from poison, great fire,
पुरुषात्-अदर्शनात् demons' sight असत्-सभाया: wicked peoples' assembly वनवास-कृच्छ्रत: forest life perils मृधे मृधे- in battles and battles, अनेक-महारथ-अस्त्रत: many warriors' weapons द्रौणी-अस्त्रत:-च-आस्म son of Drona's weapon, and we are हरे-अभिरक्षिता: O Hari! Saved O Hari! We were saved from poison, from the great fire, from the sight of the demons, from the assembly of wicked people, from the perils of forest life, from the weapons of many a warriors, from the weapon of Drona's son, Ashwatthaamaa.


विपद: सन्तु न: शश्वत्तत्र तत्र जगद्गुरो ।
भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥२५॥
विपद: सन्तु न: शश्वत्- calamities may befall to us always
तत्र तत्र जगद्गुरो then then, O Universal Lord! भवत: दर्शनम् यत्-स्यात्- Your sight, so that may be (got) अपुनर्भव-दर्शनम् (which in) not being born again will occur O Universal Lord! May calamities always befall us, so that at those times we may get to see You, for by your sight, the occurance of again being born we may not see.


जन्मैश्वर्यश्रुतश्रीभिरेधमानमद: पुमान् ।
नैवार्हत्यभिधातुं वै त्वामकिञ्चनगोचरम् ॥२६॥
जन्म-ऐश्वर्य-श्रुत- by birth, wealth, learning
श्रीभि:-एधमान-मद: and affluence swelling pride पुमान् न-एव-अर्हति- people do not at all desire अभिधातुम् वै त्वाम्- to utter Your name also, You are अकिञ्चन-गोचरम् for the influent visible Peoples' pride swells by birth, power, learning and affluence. They do not even desire to utter Your name. You are visible only to those who have nothing to brag about.


नमोऽकिंचनवित्ताय निवृत्तगुणवृत्तये ।
आत्मारामाय शान्ताय कैवल्यपतये नम: ॥२७॥
नम:-अकिंचन-वित्ताय obeisance to the poor (man's) wealth
निवृत्त-गुण-वृत्तये beyond the Gunas revelling आत्म-आरामाय शान्ताय in Self delighting, of Peaceful (nature) कैवल्य-पतये नम: the Lord of Moksha! obeisance O Lord of Moksha! Obeisance to You, who are the wealth to the poor, who are beyond the realm of the three Gunas, revelling in Your own Self and are Peace itself.


मन्ये त्वां कालमीशानमनादिनिधनं विभुम् ।
समं चरन्तं सर्वत्र भूतानां यन्मिथ: कलि: ॥२८॥
मन्ये त्वाम् कालम्- I understand You as Kaala (Time)
ईशानम्-अनादि- Ruler, without beginning निधनम् विभुम् and end the Lord समम् चरन्तम् सर्वत्र alike moving about everywhere भूतानाम् यत्- among all beings, yet मिथ: कलि: meaninglessly quarrelling I understand You as Kaala, Time, the Almighty Ruler, without a beginning or an end, The Lord moving, about everywhere and in every being, alike, yet they quarell meaninglessly.


न वेद कश्चिद्भगवंश्चिकीर्षितं तवेहमानस्य नृणां विडम्बनम् ।
न यस्य कश्चिद्दयितोऽस्ति कर्हिचिद् द्वेष्यश्च यस्मिन् विषमा मतिर्नृणाम् ॥२९॥
न वेद कश्चित्- does not know anyone
भगवन्-चिकीर्षितम् Bhagavaan! Your wish तव-ईहमानस्य Your creation (is) नृणाम् विडम्बनम् the peoples' great confusion न यस्य कश्चित्- not whose anyone दयित:-अस्ति कर्हिचिद् dear is (nor) anyone द्वेष्य:-च यस्मिन् loathsome and (You) for whom विषमा मति:-नृणाम् diverse mind is of the people Bhagavaan! No one is able to understand what You wish to do. Your creation, and Your incarnation as a human being, is a great confusion for men. For You no one is dear or loathsome, It is the people who hold diverse opinion about You.


जन्म कर्म च विश्वात्मन्नजस्याकर्तुरात्मन: ।
तिर्यङ्नृषिषु याद:सु तदत्यन्तविडम्बनम् ॥३०॥
जन्म कर्म च birth actions and
विश्वात्मन्- O Universal Soul! अजस्य-अकर्तु:-आत्मन: birth less and action less of Yourself तिर्यक्-नृ-ऋषिषु in animals and birds, human beings and sages याद:सु तत्-अत्यन्त- and in aquatic creatures, that is very विडम्बनम् play like O Universal Soul! You are birthless and actionless. Your birth and actions in animals and birds, in human beings, in Rishis (sages)and in aquatic creatures is very much like just a paly.


गोप्याददे त्वयि कृतागसि दाम तावद् या ते दशाश्रुकलिलाञ्जनसम्भ्रमाक्षम् ।
वक्त्र निनीय भयभावनया स्थितस्य सा मां विमोहयति भीरपि यद्विभेति ॥३१॥
गोपी-आददे त्वयि Gopi (Yashoda) took up, on You
कृत-आगसि दाम तावद् having done mischief, rope then या ते दशा-अश्रु-कलिल- that Your state, tear flowing अञ्जन-सम्भ्रम-अक्षम् corrilium (smeared) rolling eyed वक्त्रम् निनीय face cast down भय-भावनया स्थितस्य with fearful feeling standing सा माम् विमोहयति that (state) me bewilders भी:-अपि यत्-विभेति fear itself from whom is afraid That state of Yours bewilders me, when having offended your mother, Yashoda, she took up a rope to tie You. At that time you stood with tears mixed with corriliyum flowing from the mischevious eyes, and with Your face cast down, with the feeling of fear, of Whom fear itself is afraid.


केचिदाहुरजं जातं पुण्यश्लोकस्य कीर्तये ।
यदो: प्रियस्यान्ववाये मलस्येव चन्दनम् ॥३२॥
केचित्-आहु: - some say
अजम् जातम् without birth, (You) took birth पुण्य-श्लोकस्य कीर्तये for the sacred famed glory यदो: प्रियस्य-अन्ववाये of the Yadu's dear in the clan मलस्येव चन्दनम् for the Malaya (mountain) just as sandal (tree) Some people say that even though You do not take birth, You took birth to enhance the reputation of the sacred famed dear Yadu's clan, just as a sandal tree takes root on the Malaya mountain, and enhances its reputation.


अपरे वसुदेवस्य देवक्यां याचितोऽभ्यगात् ।
अजस्त्वमस्य क्षेमाय वधाय च सुरद्विषाम् ॥३३॥
अपरे वसुदेवस्य others (say) that Vasudeva's
देवक्याम् (wife) from Devaki याचित:-अभ्यगात् asked for appeared अज:-त्वम्-अस्य the unborn You, for this (world's) क्षेमाय वधाय wellbeing, for the destruction of च सुरद्विषाम् and enemies of the gods Other people say that You were asked for as a boon by Vasudeva and Devaki, and so the unborn You appeared from Vasudeva's wife Dvaki's womb, for the wellbeing of this world and for the distruction of the enemies of the gods.


भारावतारणायान्ये भुवो नाव इवोदधौ ।
सीदन्त्या भूरिभारेण जातो आत्मभुवार्थित: ॥३४॥
भार-अवतारणाय-अन्ये the burden to relieve, others (say)
भुव: नाव इव-उदधौ earth's boat like in the ocean सीदन्त्या: भूरि-भारेण tormented by the great weight जात: आत्मभुवा-अर्थित: (You were) born, by Brahmaa's prayer Yet other people believe that like a boat, which' with heavy load is about to sink in the ocean, the earth was tormented by the burdan of evil people. On Brahmaa's request, to relieve the earth of the burdan, You took birth.


भवेऽस्मिन् क्लिश्यमानानामविद्याकामकर्मभि: ।
श्रवणस्मरणार्हाणि करिष्यन्निति केचन ॥३५॥
भवे-अस्मिन् in this world
क्लिश्यमानानाम्- for those suffering अविद्या-काम-कर्मभि: from ignorance, attachment and past actions श्रवण-स्मरण- hearing and remembering अर्हाणि करिष्यन्- worth doing (deeds) इति केचन so, yet others Yet others hold that, it is for the sake of the people who are suffering due to ignorance, attachment, and the result of past actions, You have come and done deeds which are worth listening to and remember, so that by repeating and remembering them, they find peace.


शृण्वन्ति गायन्ति गृणन्त्यभीक्ष्णश: स्मरन्ति नन्दन्ति तवेहितं जना: ।
त एव पश्यन्त्यचिरेण तावकं भवप्रवाहोपरमं पदाम्बुजम् ॥३६॥
शृण्वन्ति गायन्ति (those who) hear, sing
गृणन्ति-अभीक्ष्णश: chant, every moment स्मरन्ति नन्दन्ति remember, become blissful तव-ईहितम् जना: Your deeds (here) those people ते एव पश्यन्ति- they only, see अचिरेण तावकम् soon, Your those भव-प्रवाह-उपरमम् birth flow ending पद-अम्बुजम् feet lotus Those people who, every moment hear, sing, chant, and rejoice by remembering Your deeds in this world, they only soon get to see Your lotus like feet, which put an end to the cycle of birth and death.


अप्यद्य नस्त्वं स्वकृतेहित प्रभो जिहाससि स्वित्सुहृदोऽनुजीविन: ।
येषां न चान्यद्भवत: पदाम्बुजात् परायणं राजसु योजितांहसाम् ॥३७॥
अपि-अद्य न:-त्वम् also today to we all, You
स्वकृत-ईहित प्रभो by Yourself grant (wishes) O Lord! जिहाससि स्वित्-सुहृद:- leaving, anyone friend अनुजीविन: येषाम् or dependents, whose न च-अन्यत्-भवत: not and any other, Your पद-अम्बुजात् परायणम् feet lotus debarring, shelter राजसु योजित-अंहसाम् kings having developed animosity O Lord! We know that You Yourself grant wishes of Your people. Yet today You are preparing to leave us, Your friends and dependents who have no shelter other than Your lotus feet, as other kings have become enimies.


के वयं नामरूपाभ्याम् यदुभि: सह पाण्डवा: ।
भवतोऽदर्शनं यर्हि हृषीकाणामिवेशितु: ॥३८॥
के वयम् who are we
नाम-रूपाभ्याम् by name form यदुभि: सह पाण्डवा: Yadus with Paandavas भवत:-अदर्शनम् यर्हि Your without seeing, because हृषीकाणाम्-इव-ईशितु: the senses like (without) the soul Who are we, the Paandavas and the Yadus, by name or by form, without having you in sight. Because, just as the sense are useless without the soul, our existance without You is meaningless.


नेयं शोभिष्यते तत्र यथेदानीं गदाधर ।
त्वत्पदैरङ्किता भाति स्वलक्षणविलक्षितै: ॥३९॥
न-इयम् शोभिष्यते will not this be beautiful
तत्र यथा-इदानीम् then, as now गदाधर त्वत्-पदै:- O wielder of the mace! your foot अङ्किता भाति prints adorned स्व-लक्षण विलक्षितै: (by) their (foot) marks special O wielder of the mace! This earth will not look as beautiful as it does now. At present it is adorned by Your foot prints which have special marks on them.


इमे जनपदा: स्वृद्धा: सुपक्वौषधिवीरुध: ।
वनाद्रिनद्युदन्वन्तो ह्येधन्ते तव वीक्षितै: ॥४०॥
इमे जनपदा: स्वृद्धा: these habitations are prosperous
सुपक्व-औषधि: वीरुध: well ripened crops and plants वन-अद्रि नदी-उदन्वन्त: forests, mountains rivers and oceans हि-एधन्ते तव वीक्षितै: do flourish by Your auspicious glances These habitations prosper, the crops and plants are well ripened, the forests, mountains, rivers and oceans flourish by Your auspicious glances.


अथ विश्वेश विश्वात्मन् विश्वमूर्ते स्वकेषु मे ।
स्नेहपाशमिमं छिन्धि दृढं पाण्डूषु वृष्णिषु ॥४१॥
अथ विश्वेश विश्वात्मन् now O Lord of the Universe! O Soul of the Universe!
विश्वमूर्ते स्वकेषु मे O the form of the world itself! in my own (people) स्नेह-पाशम्-इमम् छिन्धि affectionate bonds these, (do) break दृढम् पाण्डूषु वृष्णिषु strong, in the Paandavas and the Yaadavas O Lord of the Universe!, O Soul of the Universe, nay The Universe Itself!, now, I pray to you to cut off the cords of strong affection which bind me to my people, the Paandavas and the Yaadavas.


त्वयि मेऽनन्यविषया मतिर्मधुपतेऽसकृत् ।
रतिमुद्वहतादद्धा गङ्गेवौघमुदन्वति ॥४२॥
त्वयि मे- in You, my
अनन्य-विषया मति:- in other objects unattached mind मधुपते-असकृत् O Lord of Madhu! Incessantly रतिम्-उद्वहता- (with) love increasing अद्धा गङ्गा-इव- more and more, like Gangaa औघम्-उदन्वति in the ocean pouring O Lord of Madhu! May my unattached mind, with more and more increasing love, like the Ganga flowing into the ocean, incessently flow into You.


श्रीकृष्ण कृष्णसख वृष्ण्यृषभावनिध्रुग् राजन्यवंशदहनानपवर्गवीर्य ।
गोविन्द गोद्विजसुरार्तिहरावतार योगेश्वराखिलगोरो भगवन्नमस्ते ॥४३॥
श्रीकृष्ण कृष्णसख O Shri Krishna! Arjun's friend!
वृष्णि-ऋषभ-अवनि of the Vrishnees' leader, of the earth ध्रुक् राजन्य-वंश- wicked royal princes दहन-अनपवर्ग-वीर्य fire unsurpassed fierceness गोविन्द गो-द्विज-सुर- O Govinda! for cows, Braahmanas and gods आर्तिहर-अवतार distress relief, incarnate योगेश्वर-अखिल-गुरो O Lord of Yoga! O Universal teacher! भगवन्-नमस्ते O Lord! Obeisance to You O Krishna! O Arjuna's friend! O foremost of the Vrishnees! O fire! of unsurpassed ferocity to burn the wicked royal princes of the earth! O Govinda! You took avataar to relieve the cows, Braahmanas and gods from distress, O Lord of Yoga! O Universal teacher! O Lord! Obiesance to You.


पृथयेत्थं कलपदै: परिणूताखिलोदय: ।
मन्दं जहास वैकुण्ठो मोहयन्निव मायया॥४४॥
पृथया-इत्थम् कल-पदै: Prithaa (Kunti) in this manner, with sweet words
परिणूत-अखिल-उदय: extolled endless glory मन्दम् जहास वैकुण्ठ: softly smiled Shri Krishna मोहयन्-इव मायया bewitching as if by Maaya In this manner when Kunti was extolling with sweet words the endless glory of Shri Krishna, He smiled softly, as if bewitching her by His Maayaa.


तां बाढमित्युपामन्त्र्य प्रविश्य गजसाह्वयम् ।
स्त्रियश्च स्वपुरं यास्यन् प्रेम्णा राज्ञा निवारित: ॥४५॥
ताम् बाढम्-इति-उपामन्त्र्य her, 'may it be so', thus saying
प्रविश्य गजसाह्वयम् entering Hastinaapura स्त्रिय:-च and ladies (to bid farewell) स्वपुरम् यास्यन् own city (Dwaarakaa) to go (was ready) प्रेम्णा राज्ञा निवारित: out of love, by the king was detained Shri Krishna said to her, 'May it be so', and entered the city of Hastinaapur to take leave of the other ladies.Just as He was to leave for His own city Dwaaraka, He was detained by king Yudhishtthira, out of love.


व्यासाद्यैरीश्वरेहाज्ञै: कृष्णेनाद्भुतकर्मणा ।
प्रबोधितोऽपीतिहासैर्नाबुध्यत शुचार्पित: ॥४६॥
व्यास-आद्यै: by Vyaasa and others
ईश्वर-ईहा-ज्ञै: of Providence ways knowing कृष्णेन-अद्भुतकर्मणा by Krishna, who had done marvellous deeds प्रबोधित:-अपि- consoled even if इतिहासै:-न- by various stories, did not अबुध्यत शुचा-अर्पित: understand in remorse plunged The king Yudhishtthira who was plunged in remorse, was consoled by Vyaasa and other sages, who knew the ways of Providence, and even by Krishna, who had done marvellous deeds, by citing legends, but in vain.


आह राजा धर्मसुतश्चिन्तयन् सुहृदां वधम् ।
प्राकृतेनात्मना विप्रा: स्नेहमोहवशं गत: ॥४७॥
आह राजा धर्मसुत:- said the king, Dharma's son
चिन्तयन् सुहृदाम् वधम् brooding kinsmen's death प्राकृतेन-आत्मना विप्रा: confused minded, O Braahmanas! स्नेह-मोह-वशम् गत: affection and infatuation tied by O Braahmans! Dharma's son, king Yudhishtthira, in a confused state of mind was brooding the killing of his kinsmen, overpowered by affection and infatuation.


अहो मे पश्यताज्ञानं हृदि रूढं दुरात्मन:।
पारक्यस्यैव देहस्य बह्व्यो मेऽक्षौहिणीर्हता: ॥४८॥
अहो मे पश्यत-अज्ञानम् alas! Look at my
हृदि रूढम् दुरात्मन: ignorance in my heart rooted, evil minded (I) पारक्यस्य-एव meant only for others देहस्य बह्व्य: body, many मे-अक्षौहिणी:-हता: my armies were killed Alas! Look at my foolishnes which was rooted in my evil mind. For the sake of my body which is only meant for the benefit of others, so many of my armies were killed.


बालद्विजसुहृन्मित्रपितृभ्रातृगुरुद्रुह: ।
न मे स्यान्निरयान्मोक्षो ह्यपि वर्षायुतायुतै: ॥४९॥
बाल-द्विज-सुहृद्-मित्र- of children, Braahmanas, relatives, friends
पितृ-भ्रातृ-गुरु-द्रुह: father and brothers, teacher an enemy न मे स्यात्- not my will be निरयात्-मोक्ष: from hell redemption हि-अपि वर्ष-अयुत-अयुतै: and even years millions and millions For me, an enemy of children, Braahmanas, relatives and friends, uncles and brothers and teacher, there will be no redemption from hell even for millions and millions of years.


नैनो राज्ञ: प्रजाभर्तुर्धर्मयुद्धे वधो द्विषाम् ।
इति मे न तु बोधाय कल्पते शासनं वच: ॥५०||
न-एन: राज्ञ: not is sin of a king
प्रजा-भर्तु:- publics master धर्मयुद्धे in a righteous war वध: द्विषाम् killing of enemies इति मे न तु this to me not indeed बोधाय कल्पते acceptable happens शासनम् वच: scripture's saying The scripture's saying that the killing of an enemy in a righteous war is no sin for the king, does not happen to be acceptable to me.


स्त्रीणां मद्धतबन्धूनां द्रोहो योऽसाविहोत्थित: ।
कर्मभिर्गृहमेधीयैर्नाहं कल्पो व्यपोहितुम् ॥५१॥
स्त्रीणाम् मत्-हत- of the women by me killed
बन्धूनाम् द्रोह: (whose) kith and kin, the animosity य:- असौ-इह-उत्थित: that this here is born कर्मभि:-गृहमेधीयै:- by actions (recommended) for householders न अहम् कल्प: व्यपोहितुम् not I am capable of removing The enimosity which is developed here in the women because of my causing their kith and kin to be killed, cannot be removed by me, even by performing the righteous acts recommonded for a householder.


यथा पङ्केन पङ्काम्भ: सुरया वा सुराकृतम् ।
भूतहत्यां तथैवैकां न यज्ञैर्मार्ष्टुमर्हति ॥५२॥
यथा पङ्केन पङ्क-अम्भ: just as by mud, muddy water
सुरया वा सुरा-कृतम् by liquor or, liquor caused (state) भूत-हत्याम् a being's killing तथा-एव-एकाम् and like that by only न यज्ञै:-मार्ष्टुम्-अर्हति not by sacrifices, to atone is capable Just as mud cannot be cleaned by muddy water, and liquor cannot improve the condition caused by liquor, so also, performing of sacrifices is not capable of atoning the sin of killing even a single life.


इति श्रीनद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथम् स्कन्धे
कुन्तीस्तुतिर्युधिष्ठिरानुतापो नाम अष्टम: अध्याय: ॥८॥
Thus ends the eighth discourse entitled 'Kunti's Praise and Yudhishthira's Remorse' in Book One of the great and glorious Bhaagavata-Puraana.