श्रीमद्भागवतमहापुराणम् प्रथम: स्कन्ध: अथ दशम: अध्याय: शौनक उवाच- Shaunaka said - हत्वा स्वरिक्थस्पृध आततायिनो युधिष्ठिरो धर्मभृतां वरिष्ठ: ।
सहानुजै: प्रत्यवरुद्धभोजन: कथं प्रवृत्त: किमकारषीत्तत: ॥१॥
हत्वा स्व-रिक्थ-स्पृध: killing own heritage usurpers
आततायिन: युधिष्ठिर: the rogues, Yudhishtthira धर्मभृताम् वरिष्ठ: of the righteous rulers the foremost स-अनुजै: with younger brothers प्रत्यवरुद्ध-भोजन: averse to sense gratifications कथम् प्रवृत्त: how was he engaged किम्-अकारषीत्-तत: what did (he) do afterwards Yudhishtthira, who was averse to sense gratification, and was the foremost of the righteous rulers,what did he do and how did he engage himself, along with his younger brothers, after having killed the rogues who had usurped his lawful heritage?


सूत उवाच - Soota said - वंशं कुरोर्वंशदवाग्निनिर्हृतं संरोहयित्वा भवभावनो हरि: ।
निवेशयित्वा निजराज्य ईश्वरो युधिष्ठिरं प्रीतमना बभूव ह ॥२॥
वंशम् कुरो:- the race of Kuru
वंश-दवाग्नि-निर्हृतम् by bamboo (caused) wild fire, taken away संरोहयित्वा replacing भव-भावन: हरि: world's protector Hari निवेशयित्वा निज-राज्ये establishing on his throne ईश्वर: युधिष्ठिरम् The Lord, Yudhishtthira प्रीतमना बभूव ह delighted became The Lord, the protector of the world Hari, replaced the race of the Kurus, which was extinguished like the wild fire ignited by the bamboos, (the race which was consumed because of internal fight). He established Yudhishtthira on his throne and was delighted to do so.


निशम्य भीष्मोक्तमथाच्युतोक्तं प्रवृत्तविज्ञानविधूतविभ्रम: ।
शशास गामिन्द्र इवाजिताश्रय: परिध्युपान्तामनुजानुवर्तित: ॥३॥
निशम्य भीष्म-उक्तम्- hearing Bheeshma's teachings
अथ-अच्युत-उक्तम् and then Achyuta's (Krishna's) words प्रवृत्त-विज्ञान- by the dawning of wisdom विधूत-विभ्रम: (having) expelled all doubts शशास गाम्-इन्द्र इव- ruled the earth, Indra like अजित-आश्रय: with Ajaya's (Krishna's) support परिधि-उपान्ताम्- (till) boundaries' ends अनुज-अनुवर्तित: with younger brother's loyal following Yudhishtthira paid heed to Bheeshma' words and Krishna's teachings, and so all his doubts were expelled and wisdom dawned on him. Like Indra, he then ruled the whole earth from end to end, with the support of Krishna and the loyal following of his younger brothers.


कामं ववर्ष पर्जन्य: सर्वकामदुधा मही ।
सिषिचु: स्म व्रजान् गाव: पयसोधस्वतीर्मुदा ॥४॥
कामम् ववर्ष पर्जन्य: as required poured rains
सर्व-काम-दुधा मही all desire fulfilling was earth सिषिचु: स्म व्रजान् गाव: drenched, the cowsheds cows पयसा-ऊधस्वती: मुदा with milk (from) large udders, pleasingly The rains poured as and when requiered, and the earth fulfilled all desires. The cows drenched the cowsheds with milk from their large udders, with pleasure.


नद्य: समुद्रा गिरय: सवनस्पतिवीरुध: ।
फलन्त्योषधय: सर्वा: काममन्वृतु तस्य वै ॥५॥
नद्य: समुद्रा: गिरय: rivers, seas, mountains,
स-वनस्पति-वीरुध: along with plants and creepers फलन्ति-औषधय: सर्वा: bore crops abundant कामम्-अनु-ऋतु as desired, according to season तस्य वै (in) his (reign) of course All rivers, seas, mountains along with various plants and creapers, all produced abundant crops as per the season, in Yudhishtthira's reign, without a doubt.


नाधयो व्याधय: क्लेशा दैवभूतात्महेतव: ।
अजातशत्रावभवन् जन्तूनां राज्ञि कर्हिचित् ॥६॥
न-आधय: व्याधय: क्लेशा: no worries, ailments or discords
दैव-भूत-आत्म-हेतव: (caused) by Providence, by anyone, by one self caused अजातशत्रौ-अभवन् (whose) unborn any enemy जन्तूनाम् राज्ञि कर्हिचित् happen of people, king's any People had no worries, ailments or discords, caused by Providance or by anyone else or by oneself, when the king Yudhishtthira, for whom no one was born as an enemy, ruled.


उषित्वा हास्तिनपुरे मासान् कतिपयान् हरि: ।
सुहृदां च विशोकाय स्वसुश्च प्रियकाम्यया ॥७॥
उषित्वा हास्तिनपुरे मासान् stayed in Hastinaapura, (for) months
कतिपयान् हरि: some, Shree Hari, सुहृदाम् च विशोकाय and for friends consolation स्वसु:-च प्रिय-काम्यया sister's and pleasure desiring Lord Krishna stayed on in Hastinaapura for some months for consoling his friends, the Paandavas and others, and to please His sister, Subhadra, Arjuna's wife.


आमन्त्र्य चाभ्यनुज्ञात: परिष्वज्याभिवाद्य तम् ।
आरुरोह रथं कैश्चित्परिष्वक्तोऽभिवादित: ॥८॥
आमन्त्र्य च-अभ्यनुज्ञात: consulted and permitted
परिष्वज्य-अभिवाद्य तम् embraced, bowed to him आरुरोह रथम् mounted the chariot कैश्चित्-परिष्वक्त:-अभिवादित: by some embraced (and by others) greeted Lord Krishna then, consulted Arjuna and by his permission to go, embraced him an bowed to him, and mounted His chariot, even as he was embraced by some (the elders) and greeted by some (the youngers).


सुभद्रा दौपदी कुन्ती विराटतनया तथा ।
गान्धारी धृतराष्ट्रश्च युयुत्सुगौतमो यमौ ॥९॥
सुभद्रा दौपदी कुन्ती Subhadraa, Draupadee, Kuntee,
विराट-तनया तथा King of Viraata's daughter, and गान्धारी धृतराष्ट्र:-च Gaandhaaree and Dhritaraashtra युयुत्सु-गौतम: Yuyutsu, Gautama's son (Kripaachaarya) यमौ the twins (Nakula and Sahadeva) Subhadraa, Draupadee, Kuntee, and King of Viraata's daughter - Uttaraa, Gaandhaaree and Dhritaraashtra, Yuyutsu and desendent of Gautama - Kripaachaarya and the twins -Nakul and Sahadeva,


वृकोदरश्च धौम्यश्च स्त्रियो मत्स्यसुतादय: ।
न सेहिरे विमुह्यन्तो विरहं शार्ङ्गधन्वन: ॥१०॥
वृकोदर:-च धौम्य:-च and Vrikodara and Dhaumya
स्त्रिय: मत्स्य-सुता-आदय: ladies, the fisherman's daughter (Satyavati) and others न सेहिरे विमुह्यन्त: did not bear, fainted विरहम् शार्ङ्गधन्वन: separation of the One who wields the bow Shaaranga Vrikodara, Dhaumya, fisharman's daughter - Satyawati and other ladies, could not bear seperation from the Lord who weilds the bow Shaarang and so they fainted.


सत्सङ्गान्मुक्तदु:सङ्गो हातुं नोत्सहते बुध: ।
कीर्त्यमानं यशो यस्य सकृदाकर्ण्य रोचनम् ॥११॥
सत्सङ्गात्-मुक्त-दु:सङ्ग: by saints' company (having) given up evil company
हातुम् न-उत्सहते बुध: to leave is not eager, a wise person कीर्त्यमानम् यश: यस्य being sung, the fame of whose सकृद-आकर्ण्य रोचनम् once hearing pleasing Wise people, who having taken up the company of saints, give up the company of evil people. And so having heard even for once, the pleasing fame of the Lord being sung, they are not eager to miss any chance of hearing it.


तस्मिन्न्यस्तधिय: पार्था: सहेरन् विरहं कथम् ।
दर्शनस्पर्शसंलापशयनासनभोजनै: ॥१२॥
तस्मिन्-न्यस्त-धिय: in Him having placed minds
पार्था: सहेरन् Prithaa's sons, bear विरहम् कथम् separation how दर्शन-स्पर्श-संलाप- by (whose) sight, touch, conversation, शयन-आसन-भोजनै: resting, sitting and dining How would the Paandavas, the sons of Prithaa - Kunti, bear the seperation from Shri Krishna, in Whom they had placed their minds by seeing Him, touching Him, conversing and resting with Him and also sitting and dining with Him?


सर्वे तेऽनिमिषैरक्षैस्तमनुद्रुतचेतस: ।
वीक्षन्त: स्नेहसम्बद्धा विचेलुस्तत्र तत्र ह ॥१३॥
सर्वे ते-अनिमिषै:-अक्षै:- all of them, with unwinking eyes
तम्-अनुद्रुत-चेतस: him following minded वीक्षन्त: स्नेह-सम्बद्धा seeing, love bound विचेलु:-तत्र तत्र ह rushed here and there only All of them kept looking at Him with unwinking eyes. Bound by love, their mind followed Him only and they rushed here and there.


न्यरुन्धन्नुद्गलद्वाष्पमौत्कण्ठ्याद्देवकीसुते ।
निर्यात्यगारान्नोऽभद्रमिति स्याद्बान्धवस्त्रिय: ॥१४॥
न्यरुन्धत्-अनुद्गलत्-वाष्पम्- controlled the flowing tears
औत्कण्ठ्यात्-देवकी-सुते because of anxiety for Devaki's son (Krishna) निर्याति-आगारात्- leaving from home नो-अभद्रम्-इति not harm, thus स्यात्-बान्धव-स्त्रिय: may come, the friendly ladies The lady friends restrained their tears from flowing as they were anxious that no harm may come to Devakee's son - Krishna, just as He was about to leave the house.


मृदङ्गशङ्खभेर्यश्च वीणापणवगोमुखा: ।
धुन्धुर्यानकघण्टाद्या नेदुर्दुन्दुभयस्तथा ॥१५॥
मृदङ्ग-शङ्ख-भेर्य:-च drums, conches, bherees and
वीणा पणव-गोमुखा: beenaa, panava and gomukha धुन्धुरी-आनक- dhundhuree, aanaka घण्टा:-आद्या: नेदु:- bells and other sounded दुन्दुभय:-तथा dundubhees also Drums, conches, bherees and beenaa, panava and gomukha, dhundhuree and aanaka bells and other musical instruments were played upon, and also dundubhees.


प्रासादशिखरारूढा: कुरुनार्यो दिदृक्षया ।
ववृषु: कुसुमै: कृष्णं प्रेमव्रीडास्मितेक्षणा: ॥१६॥
प्रासाद-शिखर-आरूढा: from the buildings' tops, going up,
कुरु-नार्य: दिदृक्षया Kuru ladies wanting to behold ववृषु: कुसुमै: कृष्णम् showered flowers, to Krishna प्रेम-व्रीडा-स्मित-ईक्षणा: (with) love, shyness, smiling eyes The ladies of the Kuru race climbed the top of the buildings to have a look at Shri Krishna, and so they showered flowers on Him with smiling eyes, love and shyness.


सितातपत्रं जग्राह मुक्तादामविभूषितम् ।
रत्नदण्डं गुडाकेश: प्रिय: प्रियतमस्य ह ॥१७॥
सित-आतपत्रम् जग्राह white umbrella held
मुक्ता-दाम-विभूषितम् pearl strings decorated रत्न-दण्डम् gem stones (studded) staff गुडाकेश: प्रिय: dear thick haired (Arjuna) प्रियतमस्य ह of his beloved (Krishna) indeed Arjuna who had thick hair and was a favourite of Krishna, held beloved Krishna's white umbrella decorated with strings of pearls and which had a staff studded with gem stones.


उद्धव: सात्यकिश्चैव व्यजने परमाद्भुते ।
विकीर्यमाण: कुसुमै रेजे मधुपति: पथि ॥१८॥
उद्धव: सात्यकि:-च-एव Uddhava and also Saatyaki
व्यजने परम-अद्भुते (waved) chanwars very wonderful विकीर्यमाण: कुसुमै: showered with flowers रेजे मधुपति: पथि shone Madhupati (Krishna) on the way Uddhava and Saatyakee waived the most wonderful chanwars, flowers were showered on Him, as Madhupati, Krishna shone on the way.


अश्रूयन्ताशिष: सत्यास्तत्र तत्र द्विजेरिता: ।
नानुरूपानुरूपाश्च निर्गुणस्य गुणात्मन: ॥१९॥
अश्रूयन्त-आशिष: सत्या:- were heard benedictions true
तत्र तत्र द्विज-ईरिता: everywhere by Braahmanas spoken न-अनुरूप-अनुरूपा:-च not becoming, and becoming निर्गुणस्य for the (unqualified) formless गुणात्मन: and for the One with (qualified) form Everywhere true benedictions were heard spoken by the Braahmanas, which did not suit His unqualified formless aspect, but suited His aspect with form.


अन्योन्यमासीत्संजल्प उत्तमश्लोकचेतसाम् ।
कौरवेन्द्रपुरस्त्रीणां सर्वश्रुतिमनोहर: ॥२०॥
अन्योन्यम्-आसीत्-संजल्प: among (them) was there conversation
उत्तम-श्लोक-चेतसाम् in the highly acclaimed ones' minded कौरव-इन्द्रपुर-स्त्रीणाम् of Kaurava and Indraprastha women सर्व-श्रुति-मनोहर: for all hearing pleasant Then a conversation started among the women of the Kauravas and of Indraprastha, who had their minds full of the highly acclaimed One, which was pleasant to be heard.


स वै किलायं पुरुष: पुरातनो य एक आसीदविशेष आत्मनि ।
अग्रे गुणेभ्यो जगदात्मनीश्वरे निमीलितात्मन्निशि सुप्तशक्तिषु ॥२१॥
स: वै किल-अयम् that indeed undoubtedly This
पुरुष: पुरातन: य: एक: Person eternal, Who, One (only) आसीत्-अविशेष: आत्मनि was not differentiated in Self अग्रे गुणेभ्य: beyond the gunas जगत्-आत्मनि-ईश्वरे in the universal Soul God निमीलित-आत्मन्- (when) dormant the Self निशि सुप्त-शक्तिषु in night (dissolution) sleeping (dormant) energies Undoubtedly, this indeed is the eternal Person, Who is the One only, not differentiated Self, beyond the three gunas, Who at the time of dissolution, in Whom the Universal Soul - God, remains dormant, with His dormant energies.


स एव भूयो निजवीर्यचोदितां स्वजीवमायां प्रकृतिं सिसृक्षतीम् ।
अनामरूपात्मनि रूपनामनी विधित्समानोऽनुससार शास्त्रकृत् ॥२२॥
स: एव भूय: He only then
निज-वीर्य-चोदिताम् by His energy encouraged स्व-जीव-मायाम् own self deludes प्रकृतिम् सिसृक्षतीम् the Prakriti wanting to create अनाम-रूप-आत्मनि in nameless and formless Self रूप-नामनी form and name विधित्समान:- wanting to place अनुससार शास्त्रकृत् followed, the Vedas' creator Then He only, by His own energy (Time), encouraged, by His own Self deludes Prakriti. He, the Creator of the Vedas, the nameless and formless Self, wanting to endow names and forms in Himself, follows Prakriti who is then willing to create.


स वा अयं यत्पदमत्र सूरयो ,जितेन्द्रिया निर्जितमातरिश्वन: ।
पश्यन्ति भक्त्युत्कलितामलात्मना नन्वेष सत्त्वं परिमार्ष्टुमर्हति ॥२३॥
स: वा अयम् He or This (is)
यत्-पदम्-अत्र सूरय: Whose reality, here, by sages जित-इन्द्रिया: (who) have controlled senses निर्जित-मातरिश्वन: (and) conquered breath पश्यन्ति भक्ति-उत्कलित- (they) see by devotion surging अमल-आत्मना and by taintless mind ननु-एष सत्त्वम् of course He is the minds परिमार्ष्टुम्-अर्हति to clear capable Or, This is He, Whose reality is seen by the sages who have controlled their senses and won over their breaths. Then, with surging devotion and taintless minds they are able to see Him. Ofcourse, He is the One Who alone is capable of clearing the minds of the beings.


स वा अयं सख्यनुगीतसत्कथो वेदेषु गुह्येषु च गुह्यवादिभि: ।
य एक ईशो जगदात्मलीलया सृजत्यवत्यत्ति न तत्र सज्जते ॥२४॥
स: वा अयम् सखि- That or This is, O Friend!
अनुगीत-सत्-कथ: are sung, the beautiful stories वेदेषु गुह्येषु च in the Vedas and in scriptures गुह्य-वादिभि: by those who know the truth (Veda Vyaasa etc) य: एक: ईश: Who (the) One Lord जगत्-आत्म-लीलया the world, by His own mysticism सृजति-अवति-अत्ति creates, protects and dissolves न तत्र सज्जते not there is attached Or, O Friend This is That same, Whose beautiful stories are sung in the Vedas and the scriptures, by the ones who know the truth, Veda Vyaasa and others, and know that He is the One Lord, Who by His own mysticism creates, protects and dissolves the world but is not attached there in.


यदा अधर्मेण तमोधियो नृपा जीवन्ति तत्रैष हि सत्त्वत: किल ।
धत्ते भगं सत्यमृतं दयां यशो भवाय रूपाणि दधद्युगे युगे ॥२५॥
यदा अधर्मेण तम:-धिय: when by unrighteousness, Tamas minded,
नृपा: जीवन्ति तत्र- kings live, there एष हि सत्त्वत: किल He only, by Sattva definitely धत्ते भगम् सत्यम् holds omnipotence, truthfulness ऋतम् दयाम् यश: divine truth, compassion, fame भवाय रूपाणि for the world, forms दधत्-युगे युगे taking on, from age to age When, the kings with Tamas clouded minds live unrighteously, then, He only with Saattwik predominance definitely holds on to omnipotence, truthfulness, divine truth, compassion, and fame for the benefit of the world, by taking on forms, avataras, from time to time.


अहो अलं श्लाघ्यतमं यदो: कुलमहो अलं पुण्यतमं मधोर्वनम् ।
यदेष पुंसामृषभ: श्रिय: पति: स्वजन्मना चङ्क्रमणेन चाञ्चति ॥२६॥
अहो अलम् श्लाघ्यतमम् O greatly commendable is
यदो: कुलम्-अहो Yadu's race, O अलम् पुण्यतम् मधो:-वनम् highly blessed is Madhuvana यत्-एष पुंसाम्-ऋषभ: because, This Person Supreme श्रिय: पति: स्व-जन्मना Lord of Shri (prosperity), by His own birth चङ्क्रमणेन च-अञ्चति and by ramblings, honours O friend! The race of the Yadu's is greatly commendable, where the Supreme Person has taken birth. The land of Madhuvana is highly blessed, and honoured by the ramblings of the Lord of Shree, prosperity.


अहो बत स्वर्यशसस्तिरस्करी कुशस्थली पुण्ययशस्करी भुव: ।
पश्यन्ति नित्यं यदनुग्रहेषितं स्मितावलोकं स्वपतिं स्म यत्प्रजा: ॥२७॥
अहो बत स्व:- Oh! What a wonder! Heaven
यशस:-तिरस्करी fame outshined कुशस्थली by Dwaarakaa पुण्य-यशस्करी भुव: (bringing) meritorious fame for earth पश्यन्ति नित्यम् behold always यत्-अनुग्रह-इषितम् by Whose grace get स्मित-अवलोकम् smiling sight स्व-पतिम् स्म यत्-प्रजा: of their own Lord, because the people Oh! What wonder! Of the heavens fame is outshined by the city of Dwaarka, which enhances the grace and glory of the earth. Where, the people, by the grace of their Master, Lord Krishna, always get to see his smiling face.


नूनं व्रतस्नानहुतादिनेश्वर: समर्चितो ह्यस्य गृहीतपाणिभि: ।
पिबन्ति या: सख्यधरामृतं मुहुर्ब्रजस्त्रिय: सम्मुमुहुर्यदाशया: ॥२८॥
नूनम् व्रत-स्नान- surely, fasting, bathing
हुत-आदिना-ईश्वर: making sacrifices and others, God (Krishna) समर्चित: हि-अस्य was worshipped because His गृहीत-पाणिभि: पिबन्ति taken hands (married) wives, drink या: सखि-अधर-अमृतम् those, O Friend! The lips' nectar मुहु:-ब्रज-स्त्रिय: again and again Vraja women सम्मुमुहु:-यत्-आशया: fainted by the thought O Friend!, surely the ladies whose hands Lord Krishna had taken in marriage, had fasted, bathed, made sacrifices, and performed other acts of worship, so that His wives drink His lips' nectar, the thought of which puts the women of Vraja into a daze, again and again.


या वीर्यशुल्केन हृता: स्वयंवरे प्रमथ्य चैद्यप्रमुखान् हि शुष्मिण: ।
प्रद्युम्नसाम्बाम्बसुतादयोऽपरा याश्चाहृता भौमवधे सहस्रश: ॥२९॥
या: वीर्य-शुल्केन those as valour's prize
हृता: स्वयंवरे taken away, in swayambara (assembly of suitors) प्रमथ्य चैद्य-प्रमुखान् vanquishing Chedi king हि शुष्मिण: indeed powerful प्रद्युम्न-साम्ब- Pradyumna, Saamba अम्ब-सुत-आदय:- Aamba's mother, and others अपरा: या:-च-आहृता: and all those taken भौमवधे सहस्रश: (after) Bhaumaasura's slaying, by thousands Those queens who were taken away as a price of valour from the assembly of suitors, by vanquishing indeed powerful kings, like the king of Chedi, such as mothers of Pradyumna, Saamba, Aamba, and others, and also all those who were taken away in thousands after slaying Bheemaasura.


एता: परं स्त्रीत्वमपास्तपेशलं निरस्तशौचं बत साधु कुर्वते ।
यासां गृहात्पुष्करलोचन: पतिर्न जात्वपैत्याहृतिभिर्हृदि स्पृशन् ॥३०॥
एता: परम् स्त्रीत्वम्- these (women) the very womanhood
अपास्त-पेशलम् far from freedom निरस्त-शौचम् wanting in purity बत साधु कुर्वते indeed honoured made यासाम् गृहात्- from whose houses पुष्कर-लोचन: पति:- lotus eyed Lord न जातु-अपैति- never ever goes आहृतिभि:-हृदि स्पृशन् with gifts hearts touching These women have brought sanctity and honour to womanhood, which was far from freedom and was wanting in purity. Because the lotus eyed Lord never ever leaves their houses, and always touches their hearts with gifts etc.


एवंविधा गदन्तीनां स गिर: पुरयोषिताम् ।
निरीक्षणेनाभिनन्दन् सस्मितेन ययौ हरि: ॥३१॥
एवम्-विधा: गदन्तीनाम् thus and so saying
स: गिर: पुर-योषिताम् He, words, the (Hastinaa) Pura's ladies निरीक्षणेन-अभिनन्दन् by watching greeting सस्मितेन ययौ हरि: smilingly went Hari As the ladies of Hastinaapura were speaking in such words, He, Shree Hari, watched them, smilingly greeted them, and went away.


अजातशत्रु: पृतनां गोपीथाय मधुद्विष: ।
परेभ्य: शङ्कित: स्नेहात्प्रायुङ्क्त चतुरङ्गिणीम् ॥३२॥
अजातशत्रु: पृतनाम् गोपीथाय Yudhishtthira, armies for protection
मधुद्विष: परेभ्य: शङ्कित: of Krishna, enemies apprehending स्नेहात्-प्रायुङ्क्त by love engaged चतुरङ्गिणीम् the four faceted Yudhishtthira, apprehending danger from enemies, and out of love for Krishna, engaged the four faceted army to protect Him.


अथ दूरागताञ् शौरि: कौरवान् विरहातुरान् ।
संनिवर्त्य दृढं स्निग्धान् प्रायात्स्वनगरीं प्रियै: ॥३३॥
अथ दूर-आगतान् शौरि: then (them who) till far, had come, Krishna
कौरवान् विरह-आतुरान् the Kauravas by separation distressed संनिवर्त्य दृढम् स्निग्धान् sending back deeply attached प्रायात्-स्वनगरीं प्रियै: departed for His own city, with loved ones The Kauravas who were deeply attached to Krishna were distressed by the immenent seperation. They had come till far and so were sent back by Krishna, Who then departed for His own city Dwaaraka with His loved ones.


कुरुजाङ्गलपाञ्चालान् शूरसेनान् सयामुनान् ।
ब्रह्मावर्तं कुरुक्षेत्रं मत्स्यान् सारस्वतानथ ॥३४॥
कुरु जाङ्गल-पाञ्चालान् Kuru, Jaangala, Paanchaala,
शूरसेनान् स-यामुनान् Shoorasena, (regions near) Yamunaa (river) ब्रह्मावर्तम् कुरुक्षेत्रम् Brahmaavart, Kurukshetra मत्स्यान् सारस्वतान्-अथ Matsya, (regions near) Saraswati (river) then Krishna, then passed through Kuru, Jangaal, Punjaab, Mathura, regions near Yamunaa river, Brahmaavarta, Kurukshetra, Matsya and regions near river Saraswati.


मरुधन्वमतिक्रम्य सौवीराभीरयो: परान् ।
आनर्तान् भार्गवोपागाच्छ्रान्तवाहो मनाग्विभु: ॥३५॥
मरुधन्वम्-अतिक्रम्य Marudhanwa crossing
सौवीर-आभीरयो: परान् Sauveera and Aabheera's west आनर्तान् भार्गव- to Aanarta, O Shaunaka! उपागात्-श्रान्त-वाह: reached, with exhausted horses मनाक्-विभु: somewhat, Lord Krishna Lord Krishna crossed Marudhanwa and reached Aanarta which is to the west of Sauveera and Aabheera. O Shaunaka! His horses were somewhat exhausted.


तत्र तत्र ह तत्रत्यैर्हरि: प्रत्युद्यतार्हण: ।
सायं भेजे दिशं पश्चाद् गविष्ठो गां गतस्तदा ॥३६॥
तत्र तत्र ह every where indeed
तत्रत्यै:-हरि: by the residents, Shree Hari प्रत्युद्यत-अर्हण: received their offerings सायम् भेजे in the evening worshipped दिशम् पश्चाद् गविष्ठ: in the side back sitting गाम् गत:-तदा on earth alighting, then Every where that Shree Hari went, the local people gave offerings, which he accepted. In the evening, sitting at the back of the chariot, he would alight on the earth and perform worship.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे नैमिषीयोपाख्याने
स्
श्रीकृष्णद्वारकागमनं नाम दशम: अध्याय: ॥१०॥
Thus ends the tenth discourse entitled 'Shree Krishna's Return to Dwaarakaa,' forming part of the story relating to the Naimisha forest, in Book One of the great and glorious Bhaagavata Puraana.