श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: (पूर्वार्ध:) प्रथम: अध्याय: राजा-उवाच - The King said - कथितो वंशविस्तारो भवता सोमसूर्ययो: ।
राज्ञां चोभयोवंश्यानां चरितं परमाद्भुतम् ॥१॥
कथित: वंश-विस्तार: is described the dynasties'' extent
भवता सोम-सूर्ययो: by you, of lunar and solar राज्ञाम् च-उभय-वंश्यानाम् of the kings and of both the dynasties चरितम् परम्-अद्भुतम् characteristics very wonderful The extent of the lunar and solar dynasties, and also the very wonderful characteristics of the kings of both the dynasties, has been described by you.


यदोश्च धर्मशीलस्य नितरां मुनिसत्तम ।
तत्रांशेनावतीर्णस्य विष्णोर्वीर्याणि शंस न: ॥२॥
यदो:-च धर्म-शीलस्य of the Yadus righteous pious
नितराम् मुनि-सत्तम extremely, O exalted sage! तत्र-अंशेन-अवतीर्णस्य there in, with part manifestation descended विष्णो:-वीर्याणि शंस न: Lord Vishnu's exploits describe to us O exalted sage! You have also recounted to us about the extremely pious and righteous Yadus. Now do describe to us about the exploits of the descent of Lord Vishnu with His part manifestation, Balaraama.


अवतीर्य यदोर्वंशे भगवान् भूतभावन: ।
कृतवान् यानि विश्वात्मा तानि नो वद विस्तरात् ॥३॥
अवतीर्य यदो:-वंशे descending in the Yadu's line
भगवान् भूत-भावन: The Lord, The Protector of the beings कृतवान् यानि विश्वात्मा did which, The Universe's Soul, तानि न: वद विस्तरात् those, to us narrate in detail The Lord, descending in the line of the Yadus, the deeds which He did, those deeds of The Protector of the beings, The Soul of the Universe, do narrate to us in detail.


निवृत्ततर्षैरुपगीयमानाद् भवौषधाच्छ्रोत्रमनोऽभिरामात् ।
क उत्तमश्लोकगुणानुवादात् पुमान् विरज्येत विना पशुघ्नात् ॥४॥
निवृत्त-तर्षै:-उपगीयमानात् by those devoid of thirst sung
भव-औषधात् from transmigration the remedy श्रोत्र-मन:-अभिरामात् for the ears and mind pleasing क: उत्तम-श्लोक गुण- who of The Illustrious Lord's excellences अनुवादात् पुमान् विरज्येत recital, man desist विना पशुघ्नात् except an animal killer Which man could resist the recital of the excellences of The Illustrious Lord's sung by those who are devoid of all thirst, and which are pleasing to the ear and the mind and are also a remedy to the malady of worldly transmigration?


पितामहा मे समरेऽमरञ्जयैर्देवव्रताद्यातिरथैस्तिमिङ्गिलै: ।
दुरत्ययं कौरवसैन्यसागरं कृत्वातरन् वत्सपदं स्म यत्प्लवा: ॥५॥
पितामहा मे समरे- grandfathers my, in the battle
अमरञ्जयै: र्देवव्रत-आद्या- by the gods winners, Devavrata (Bheeshma)others अतिरथै:-तिमिङ्गिलै: great charioteers, whales like दुरत्ययम् कौरव-सैन्य uncrossable Kauravaas' army सागरम् कृत्वा-अतरन् ocean rendering crossed वत्स-पदम् स्म यत्-प्लवा: calf's foot-print as if, by Whom as a raft Whom as a raft, my grandfathers used in the battle, and crossed the uncrossable ocean of the Kauravaas' army consisting of the whales like great charioteers, Bheeshma, like the foot print of a calf.


द्रौण्यस्त्रविप्लुष्टमिदं मदङ्गं सन्तानबीजं कुरुपाण्डवानाम् ।
जुगोप कुक्षिं गत आत्तचक्रो मातुश्च मे य: शरणं गताया: ॥६॥
द्रौणि-अस्त्र-विप्लुष्टम्- Drona's son's (Ashwatthaamaa) missile badly burnt
इदम् मत्-अङ्गम् सन्तान-बीजम् this my body, of progeny the seed कुरु-पाण्डवानाम् of the Kurus and the Paandavas जुगोप कुक्षिम् गत protected in the womb, entering, आत्त-चक्र: मातु:-च मे holding the discus, of mother and me य: शरणम् गताया: Who surrender went to When, Drona's son Ashvatthaamaa's mystic missile had badly burnt my body, even as I was in the form of a seed of the progeny of the Kurus and the Paandavas, Who, holding the discus protected me in the womb and Whom my mother had surrendered to for protection.


वीर्याणि तस्याखिलदेहभाजामन्तर्बहि: पूरुषकालरूपै: ।
प्रयच्छतो मृत्युमुतामृतं च माया मनुष्यस्य वदस्व विद्वन् ॥७॥
वीर्याणि तस्य- the valorous deeds of His
अखिल-देह-भाजाम्- to the entire embodied souls अन्त:-बहि: inside and outside पूरुष-काल-रूपै: in The Supreme Person and Time form प्रयच्छत: मृत्युम्- extends death उत-अमृतम् च indeed nectar and माया मनुष्यस्य disguised as human being वदस्व विद्वन् do say about, O Learned One! O Learned One! do say about, Him, and His valorous deeds, Who disguised as a human being, in the form of The Supreme Person and Time, extends to the entire embodied souls' knower of their inside and out sides, death and nectar.


रोहिण्यास्तनय: प्रोक्तो राम: सङ्कर्षणस्त्वया ।
देवक्या गर्भसम्बन्ध: कुतो देहान्तरं विना ॥८॥
रोहिण्या:-तनय: प्रोक्त: Rohini's son (as) told,
राम: सङ्कर्षण:-त्वया Raama, Sankarshana, by you देवक्या गर्भ-सम्बन्ध: Devaki's womb regarding to, कुत: देह-अन्तरम् विना how body another without possible As told by you, Rohini's son was Balaraama Sankarshana. How can that be possibly related to the womb of Devaki without another body?


कस्मान्मुकुन्दो भगवान् पितुर्गेहाद् व्रजं गत: ।
क्व वासं ज्ञातिभि: सार्धं कृतवान् सात्वतांपति: ॥९॥
कस्मात्-मुकुन्द: भगवान् why, Mukunda, The Almighty
पितु:-गेहात्-व्रजम् गत: from father's residence to Vraja go क्व वासम् ज्ञातिभि: सार्धम् where abode, the kinsfolk along with कृतवान् सात्वताम्-पति: take up the Yadu's Lord Why did the Almighty Lord Mukunda, go to Vraja from his father's residence? Where all did the Lord of the Yadus, take up abode, along with his kinsfolk?


व्रजे वसन् किमकरोन्मधुपुर्यां च केशव: ।
भ्रातरं चावधीत् कंसं मातुरद्धातदहर्णम् ॥१०॥
व्रजे वसन् किम्-अकरोत्- in Vraja living, what did He do
मधुपुर्याम् च केशव: in Mathuraa and Keshava भ्रातरम् च-अवधीत् कंसम् brother and killed Kamsa मातु:-अद्धा-अतदहर्णम् mother's, therefore not deserving (to be killed) What did Lord Keshava do when he resided in Vraja and Mathura. Why did He kill his mother's brother Kamsa, for he did not deserve to be killed for that reason.


देहं मानुषमाश्रित्य कति वर्षाणि वृष्णिभि: ।
यदुपुर्यां सहावात्सीत् पत्न्य: कत्यभवन् प्रभो: ॥११॥
देहम् मानुषम्-आश्रित्य body of human being taking on
कति वर्षाणि वृष्णिभि: how many years with the Vrishnees यदु-पुर्याम् सह-अवात्सीत् in Yadus' city with lived पत्न्य: कति-अभवन् प्रभो: wives how many were, of The Lord Taking on the body of a human being, for how many years did he live in the city of the Yadus', Mathuraa, along with the Vrishnees? How many wives did The Lord have?


एतदन्यच्च सर्वं मे मुने कृष्ण विचेष्टितम् ।
वक्तुमर्हसि सर्वज्ञ श्रद्दधानाय विस्तृतम् ॥१२॥
एतत्-अन्यत्-च सर्वम् मे this and other all, to me
मुने कृष्ण विचेष्टितम् O Sage! Krishna's exploits वक्तुम्-अर्हसि सर्वज्ञ to say are capable of, O All Knower! श्रद्दधानाय विस्तृतम् to the faithful in detail O Sage! O Knower of all! Of these and of all other exploits of Shree Krishna, you are capable of relating in detail, to me the faithful.


नैषातिदु:सहा क्षुन्मां त्यक्तोदमपि बाधते ।
पिबन्तं त्वन्मुखाम्भोजच्युतं हरिकथामृतम् ॥१३
न-एषा-अति-दु:सहा क्षुत्-माम् not this very much unbearable hunger, me
त्यक्त-उदम्-अपि बाधते given up water also, troubles (because) पिबन्तम् त्वत्-मुख-अम्भोज- drinking from your mouth lotus च्युतम् हरि-कथा-अमृतम् flowing, Lord Shree Hari's story nectar This very unbearable hunger and also the giving up of water does not trouble me, because of drinking the nectar of the story of Lord Shree Hari flowing from your lotus mouth.


सूत उवाच - Soota said - एवं निशम्य भृगुनन्दन साधुवादं वैयासकि: स भगवानथ विष्णुरातम् ।
प्रत्यर्च्य कृष्णचरितं कलिकल्मषघ्नं व्याहर्तुमारभत भागवत प्रधान: ॥१४॥
एवम् निशम्य भृगुनन्दन thus, hearing, O Shaunaka!
साधु-वादम् वैयासकि: the praiseworthy words, Vyaasa's son (Shuka) स: भगवान्-अथ विष्णुरातम् he the glorious, then, Vishnu's concerned with प्रत्यर्च्य कृष्ण-चरितम् complementing (Pareekshit) Krishna's deeds कलि-कल्मष-घ्नम् व्याहर्तुम्- Kali's sins destroying, to narrate आरभत भागवत प्रधान: started of the devotee's the foremost O Shaunaka! Hearing the praiseworthy words of Pareekshit, complementing him, he the glorious son of Veda Vyaasa Shuka, the foremost of The Lord's devotees, then, started to narrate the deeds of Lord Shri Krishna pertaining to Lord Vishnu, which destroy the sins of Kaliyuga.


श्री शुक उवाच - Shree Shuka said - सम्यग्व्यवसिता बुद्धिस्तव राजर्षि सत्तम ।
वासुदेवकथायां ते यज्जाता नैष्ठिकी रति: ॥१५॥
सम्यक्-व्यवसिता बुद्धि:- rightly has concluded mind
तव राजर्षि सत्तम yours, O Exalted royal sage! वासुदेव-कथायाम् ते in Vaasudeva's story, yours, यत्-जाता नैष्ठिकी रति: in that, is born a natural devotional interest O Exalted royal sage! Your mind has rightly concluded, in that, it has a natural devotional interest in the story of Vaasudeva.


वासुदेवकथाप्रश्न: पुरुषांस्त्रीन् पुनाति हि ।
वक्तारं पृच्छकं श्रोतृंस्तत्पादसलिलं यथा ॥१६॥
वासुदेव-कथा-प्रश्न: Vaasudeva's story's inquiry
पुरुषान्-स्त्रीन् पुनाति हि the men, the three, purifies indeed वक्तारम् पृच्छकम् श्रोतृन्- the orator, the questioner, the listener (also), तत्-पाद-सलिलम् यथा His feet (washed) water just as An inquiry to the story of Lord Vaasudeva, indeed purifies men all three, the orator, the inquirer and the listener, just as His feet washed water hallows all.


भूमिर्दृप्तनृपव्याजदैत्यानीकशतायुतै: ।
आक्रान्ता भूरिभारेण ब्रह्माणं शरणं ययौ ॥१७॥
भूमि:-दृप्त-नृप-व्याज- the earth, by arrogant, kings in disguise of
दैत्य-अनीक-शत-आयुतै: the Daityas armies hundreds and thousands आक्रान्ता भूरि-भारेण trampled, by immense weight ब्रह्माणम् शरणम् ययौ to Brahmaa's protection went By the hundreds and thousands of the armies of the Daityas, in disguise of arrogant kings, the earth was trampled by immense weight. She went to Brahmaa seeking his protection.


गौर्भूत्वाश्रुमुखी खिन्ना क्रन्दन्ती करुणं विभो: ।
उपस्थितान्तिके तस्मै व्यसनं स्वमवोचत ॥१८॥
गौ:-भूत्वा-अश्रु-मुखी खिन्ना a cow becoming, tear faced, oppressed
क्रन्दन्ती करुणम् विभो: lowing pitiably, in the Supreme ruler (Brahma's) उपस्थित-अन्तिके तस्मै presence near to him व्यसनम् स्वम्-अवोचत distress own told She, becoming a cow, went near the presence of the supreme ruler Brahmaa, with tear smeared face, oppressed and lowing pitiably, and told him of her own distress.


ब्रह्मा तदुपधार्याथ सह देवैस्तया सह ।
जगाम सत्रिनयनस्तीरं क्षीरपयोनिधे: ॥१९॥
ब्रह्मा तत्-उपधार्य-अथ Brahmaa that hearing, then
सह देवै:-तया सह with the gods, her with जगाम सत्रिनयन:- went with the three eyed Shiva, तीरम् क्षीर-पयोनिधे: on the shore of the milk ocean Hearing that, the concerned Brahmaa went along with her, the gods and also the three eyed Shiva, to the shore of the ocean of milk.


तत्र गत्वा जगन्नाथं देवदेवं वृषाकपिम् ।
पुरुषं पुरुषसूक्तेन उपतस्थे समाहित: ॥२०॥
तत्र गत्वा जगन्नाथम् there having gone, to The universe's Lord
देव-देवम् वृषाकपिम् the gods' God, Lord Vishnu पुरुषम् पुरुष-सूक्तेन The Supreme Person, by Purusha hymn उपतस्थे समाहित: propitiated with collected mind Brahmaa, went there, and with a collected mind, propitiated The Lord of the universe, The God of the gods, Lord Vishnu by the Purusha Sookta hymn.


गिरं समाधौ गगने समीरितं निशम्य वेधास्त्रिदशानुवाच ह ।
गां पौरुषं मे शृणुतामरा: पुनर्विधीयतामाशु तथैव मा चिरम् ॥२१॥
गिरम् समाधौ गगने समीरितम् voice in the trance, in the sky uttered
निशम्य वेधा:- hearing, The Creator Brahmaa त्रिदशान्-उवाच ह to the gods said, indeed, गाम् पौरुषम् मे शृणुत- 'the words of The Person from me, do hear अमरा: पुन:-विधीयताम्-आशु O gods! then act soon तथा-एव मा चिरम् accordingly without delay The creator Brahma, in his trance, heard a voice uttered in the sky, and indeed said to the gods, 'O gods hear the words uttered by The Person, and without delay, act accordingly.'


पुरैव पुंसावधृतो धराज्वरो भवद्भिरंशैर्यदुषूपजन्यताम् ।
स यावदुर्व्या भरमीश्वरेश्वर: स्वकालशक्त्या क्षपयंश्चरेद् भुवि ॥२२॥
पुरा-एव पुंसा-अवधृत: before only by The Person (Supreme) known
धरा-ज्वर: भवद्भि:-अंशै:- of the earth's affliction, by you all, by (your) part यदुषु-उपजन्यताम् among the Yadus be born स: यावत्-उर्व्या: भरम्- He until the earth's burden ईश्वर-ईश्वर: The Lord of lords स्व-काल-शक्त्या by own Time Energy क्षपयन्-चरेद् भुवि reducing, walks the earth 'The affliction of the earth was already known to The Supreme Person. You all, in your part manifestation, be born among the Yadus, and be there, until He, with His Time Energy, reducing the burden of the earth, walks on the earth.'


वसुदेवगृहे साक्षात् भगवान् पूरुष: पर: ।
जनिष्यते तत्प्रियार्थं सम्भवन्तु सुरस्त्रिय: ॥२३॥
वसुदेव-गृहे साक्षात् in Vasudeva's house, Himself
भगवान् पूरुष: पर: the glorious Supreme Person (Vishnu) जनिष्यते तत्-प्रिय-अर्थम् will be born, for His pleasure's purpose सम्भवन्तु सुर-स्त्रिय: may be born the celestial women The glorious Supreme Person (Vishnu) Himself will be born in Vasudeva's house. For the purpose of His pleasure may the celestial women be born.


वासुदेवकलानन्त: सहस्रवदन: स्वराट् ।
अग्रतो भविता देवो हरे: प्रियचिकीर्षया ॥२४॥
वासुदेव-कला-अनन्त: Vaasudeva's part, Ananta,
सहस्र-वदन: स्वराट् with thousand heads, self effulgent अग्रत: भविता देव: preceding Him will be of The Lord हरे: प्रिय-चिकीर्षया Shri Hari's wishes to do, intending Vaasudeva's part incarnation, Lord Ananta, the self-effulgent serpent god with a thousand heads, will precede Him with the intention of carrying out His wishes.


विष्णोर्माया भगवती यया सम्मोहितं जगत् ।
आदिष्टा प्रभुणांशेन कार्यार्थे सम्भविष्यति ॥२५॥
विष्णो:-माया भगवती Vishnu's Maayaa the Divine
यया सम्मोहितम् जगत् by whom is bewitched the universe आदिष्टा प्रभुणा-अंशेन instructed by The Almighty, in part manifestation, कार्य-अर्थे सम्भविष्यति for His work's purpose, will be born The Divine Maayaa of Vishnu, by whom the universe is bewitched, was instructed by The Almighty to be born as part manifestation for the purpose of His work.


श्री शुक उवाच - Shree Shuka said - इत्यादिश्यामरगणान् प्रजापतिपतिर्विभु: ।
आश्वास्य च महीं गीर्भि: स्वधाम परमं ययौ ॥२६॥
इति-आदिश्य-अमर-गणान् thus instructing the gods hosts
प्रजापति-पति:-विभु: of the Prajaapatis lord Brahmaa, आश्वास्य च महीम् गीर्भि: comforting and the earth by words स्वधाम परमम् ययौ to own abode exalted returned Thus instructing the hosts of gods, the lord of the Prajaapatis, lord Brahmaa, comforting Mother Earth by his words returned to his own exalted abode.


शूरसेनो यदुपतिर्मथुरामावसन् पुरीम् ।
माथुराञ्छूरसेनांश्च विषयान् बुभुजे पुरा ॥२७॥
शूरसेन: यदुपति:- Shoorasena the Yadu chief
मथुराम्-आवसन् पुरीम् in Mathura, living, in the city माथुरान्-शूरसेनान् the Mathuraa, Shoorasenas विषयान् बुभुजे पुरा principalities ruled of yore Of yore, the chief of the Yadus, Shoorasena, residing in Mathuraa ruled the principalities of the Mathura's and the Shoorasenas.


राजधानी तत: साभूत् सर्वं यादवभूभुजाम् ।
मथुरा भगवान् यत्र नित्यं संनिहितो हरि: ॥२८॥
राजधानी तत: सा-अभूत् capital from then on, she (the city) became
सर्वम् यादव-भूभुजाम् of all Yaadavaas kings मथुरा भगवान् यत्र Mathuraa, The Almighty where नित्यम् संनिहित: हरि: ever present is Shree Hari From then on the city of Mathura became the capital of all the Yaadavaas kings, where The Almighty Shree Hari is ever present.


तस्यांस्तु कर्हिचिच्छौरिर्वसुदेव: कृतोद्वह: ।
देवक्या सूर्यया सार्धं प्रयाणे रथमारुहत् ॥२९॥
तस्याम्-तु कर्हिचित्-शौरि:- in there indeed, some Shoorasena's son
वसुदेव-कृत-उद्वह: Vasudeva having wedded देवक्या सूर्यया सार्धम् Devakee, the newly wed wife, along with, प्रयाणे रथम्-आरुहत् for departure the chariot mounted In that city indeed, once a son of Shoorasena, Vasudeva, having married Devakee, mounted the chariot to depart along with his newly wedded wife.


उग्रसेनसुत: कंस: स्वसु: प्रियचिकीर्षया ।
रश्मीन् हयानां जग्राह रौक्मै: रथशतैर्वृत: ॥३०॥
उग्रसेन-सुत: कंस: Ugrasena's son Kansa,
स्वसु: प्रिय-चिकीर्षया of the cousin good wanting to do रश्मीन् हयानाम् जग्राह the reins of the horses, caught hold of, रौक्मै: रथ-शतै:-वृत: by golden, chariots hundreds surrounded Ugrasena's son Kansa, who was surrounded by a hundred gold plated chariots, wanting to oblige his cousin Devaki, caught hold of the reins of the horses of her chariot, assuming the role of a charioteer.


चतु:शतं पारिवर्हं गजानां हेममालिनाम् ।
अश्वनामयुतं सार्धं रथानां च त्रिषट्शतम् ॥३१॥
चतु:-शतम् पारिवर्हम् four hundred as wedding gift
गजानाम् हेम-मालिनाम् of elephants with gold garlands अश्वनाम्-अयुतम् सार्धम् of horses ten thousand, along with रथानाम् च त्रि-षट्-शतम् chariots, and three six hundred (eighteen hundred) As wedding gifts, four hundred elephants with gold garlands, ten thousand horses along with eighteen hundred chariots,…


दासीनां सुकुमारीणां द्वे शते समलङ्कृते ।
दुहित्रे देवक: प्रादाद् याने दुहितृवत्सल: ॥३२॥
दासीनाम् सुकुमारीणाम् of maid servants graceful
द्वे शते समलङ्कृते two hundred well adorned दुहित्रे देवक: प्रादाद् to the daughter Devaka gave याने दुहितृ-वत्सल: at (the time of) departure, of the daughter fond of Devaka, who was very fond of his daughter, at the time of her departure, gave to the daughter two hundred well adorned graceful maid-servants.


शङ्खतूर्यमृदङ्गाश्च नेदुर्दुन्दुभय: समम् ।
प्रयाणप्रक्रमे तावद् वरवध्वो: सुमङ्गलम् ॥३३॥
शङ्ख-तूर्य-मृदङ्गा:-च conchs, clarinets, Mridanga and
नेदु:-दुन्दुभय: समम् were sounded trumpets with प्रयाण-प्रक्रमे तावद् as was to embark the procession, then वर-वध्वो: सुमङ्गलम् of the bride-groom and bride, very auspicious As the very auspicious procession of the bridegroom and the bride was to embark, conchs, clarinets, Mridanga with trumpets were sounded.


पथि प्रग्रहिणं कंसमाभाष्याहाशरीरवाक् ।
अस्यास्त्वामष्टमो गर्भो हन्ता यां वहसेऽबुध ॥३४॥
पथि प्रग्रहिणम् कंसम्- on the way, holding the reins, to Kansa
आभाष्य-आह-अशरीर-वाक् addressing, said formless voice अस्या:-त्वाम्-अष्टम: गर्भ: 'of her, your, eighth child हन्ता याम् वहसे-अबुध killer, whom escorting are, O foolish One! On the way, addressing Kansa, who was holding the reins of the horses, said a formless voice, 'O foolish One! The one whom you are escorting, her eighth child will be your killer.'


इत्युक्त: स खल: पापो भोजानां कुलपांसन: ।
भगिनीं हन्तुमारब्ध: खड्गपाणि: कचेऽग्रहीत् ॥३५॥
इति-उक्त: स: खल: पाप: thus told, he the wicked sinful
भोजानाम् कुल-पांसन: of the Bhojas's clan disgrace भगिनीम् हन्तुम्-आरब्ध: sister to kill proceeded, खड्ग-पाणि: कचे-अग्रहीत् sword in hand, by the hair caught Thus told, the wicked sinful disgrace of the clan of the Bhojas, caught his sister by the hair and taking the sword in hand proceeded to kill her.


तं जुगुप्सितकर्माणं नृशंसं निरपत्रपम् ।
वसुदेवो महाभाग उवाच परिसान्त्वयन् ॥३६॥
तम् जुगुप्सित-कर्माणम् him of detestable deeds
नृशंसम् निरपत्रपम् inhuman shameless वसुदेव: महाभाग Vasudeva, the highly blessed उवाच परिसान्त्वयन् said comforting Vasudeva, the highly blessed, to him of detestable inhuman and shameless deeds, Kansa, said comforting,….


वसुदेव उवाच - Vasudeva said - श्लाघनीयगुण: शूरैर्भवान् भोजयशस्कर: ।
स कथं भगिनीं हन्यात् स्त्रियमुद्वाहपर्वणी ॥३७॥
श्लाघनीय-गुण: शूरै:- praiseworthy virtues by the heroes
भवान् भोज-यशस्कर: you, for the Bhojas glory bringing स: कथम् भगिनीम् हन्यात् he how sister will kill स्त्रियम्-उद्वाह-पर्वणी a woman, in marriage ceremony Your virtues are praiseworthy by the heroes, which bring glory to the Bhojas. How can that you kill your sister, a woman, during her marriage ceremony?


मृत्युर्जन्मवतां वीर देहेन सह जायते ।
अद्य वाब्दशतान्ते वा मृत्युर्वै प्राणिनां ध्रुव: ॥३८॥
मृत्यु:-जन्मवताम् वीर death of the born, O Valiant One!
देहेन सह जायते with the body is born अद्य वा-अब्द-शत-अन्ते वा today or years hundred's end or मृत्यु:-वै प्राणिनाम् ध्रुव: death of course of the living beings is certain O Valiant One! Death of those born, is born with the body. Today, or, at the end of a hundred years, of course, death is certain of all living beings.


देहे पञ्चत्वमापन्ने देही कर्मानुगोऽवश: ।
देहान्तरमनुप्राप्य प्राक्तनं त्यजते वपु: ॥३९||
देहे पञ्चत्वम्-आपन्ने the body's to the elements having dissolved,
देही कर्म-अनुग:-अवश: the embodied, Karma following, helplessly देह-अन्तरम्-अनुप्राप्य body another getting प्राक्तनम् त्यजते वपु: the former quits the body When the body is dissolved in the five elements, the embodied soul, helplessly following the Karmas, quits the former body and gets another body.


व्रजंस्तिष्ठन् पदैकेन यथैकेन गच्छति ।
यथा तृणजलूकैवं देही कर्मगतिं गत: ॥४०॥
व्रजन्-तिष्ठन् पद-एकेन (when) walking, placing leg one
यथा-एकेन गच्छति just as with one walks यथा तृण-जलूका- just as a stick, a caterpillar एवम् देही कर्म-गतिम् गत: like that the embodied soul on Karma's course goes Just as, when walking, one places one leg, and walks by the other leg, just as a caterpillar leaves hold of the blade of grass only when it gets hold of another, like that, the embodied soul takes the course of Karma and goes to another body.


स्वप्ने यथा पश्यति देहमीदृशं मनोरथेनाभिनिविष्टचेतन: ।
दृष्टश्रुताभ्यां मनसानुचिन्तयन् प्रपद्यते तत् किमपि ह्यपस्मृति: ॥४१॥
स्वप्ने यथा पश्यति in a dream just as sees
देहम्-ईदृशम् मनोरथेन- the body, like that by desires अभिनिविष्ट-चेतन: accompanied, the mind दृष्ट-श्रुताभ्याम् मनसा- by sight and hearing in the mind अनुचिन्तयन् प्रपद्यते तत् thinking of, attains that किम्-अपि हि-अपस्मृति: at time also, indeed forgets that Just as in a dream, a person sees his own body, like that, when his mind is attached to desires, which he sees through the eyes or ears, the mind attains that desire which he is thinking of, and indeed also forgets his previous position,….


यतो यतो धावति दैवचोदितं मनोविकारात्मकमाप पञ्चसु ।
गुणेषु मायारचितेषु देह्यसौ प्रपद्यमान: सह तेन जायते ॥४२॥
यत: यत: धावति where runs
दैव-चोदितम् मन:-विकार- by destiny propelled the mind of forms आत्मकम्-आप पञ्चसु collective, attains in the five गुणेषु माया-रचितेषु in Gunas by Maayaa created देही-असौ प्रपद्यमान: embodied soul, this, clinging to सह तेन जायते along with it is born Where all the mind runs propelled by destiny, it attains a form collective of those ideas, the destiny and of the five Gunas, the creations of Maayaa, and then, clinging to that form, the embodied soul is born along with that form.


ज्योतिर्यथैवोदकपार्थिवेष्वद: समीरवेगानुगतं विभाव्यते।
एवं स्वमायारचितेष्वसौ पुमान् गुणेषु रागानुगतो विमुह्यति ॥४३॥
ज्योति:-यथा-एव- light, just as
उदक-पार्थिवेषु- in the water in a pitcher अद: समीर-वेग- this, by the wind's force अनुगतम् विभाव्यते following, looks like, एवम् स्व-माया thus by ones own ignorance रचितेषु-असौ पुमान् created, this embodied soul गुणेषु राग-अनुगत: in the Gunas, due to attachment following विमुह्यति is deluded Just as the light of the sun or the moon, when reflected in the water of the pitcher, looks like moving by the force of the wind, like that the embodied soul due to its own ignorance, propelled by the Gunas of Maayaa, and following the attachment to it, is deluded.


तस्मान्न कस्यचित् द्रोहमाचरेत् स तथाविध: ।
आत्मन: क्षेममन्विच्छन् द्रोग्धुर्वै परतो भयम् ॥४४॥
तस्मात्-न कस्यचित् therefore not with anyone
द्रोहम्-आचरेत् स: तथा-विध: with animosity behave, he that kind of आत्मन: क्षेमम्-अन्विच्छन् of the self welfare desiring द्रोग्धु:-वै परत: भयम् of animosity holder indeed, hereafter is fear Therefore he who desires his won welfare should not nurse animosity of that kind, because the one who nurses animosity has fear of that person even hereafter.


एषा तवानुजा बाला कृपणा पुत्रिकोपमा ।
हन्तुं नार्हसि कल्याणीमिमां त्वं दीनवत्सल: ॥४५॥
एषा तव-अनुजा this your younger sister
बाला-कृपणा पुत्रिका-उपमा a girl helpless, daughter like हन्तुम् न-अर्हसि कल्याणीम्- to kill are not worthy, the blessed इमाम् त्वम् दीन-वत्सल: this girl, you to the helpless are kind This is your younger sister, a helpless girl, like a daughter to you. You who are kind to the helpless, are not worthy to kill this blessed girl.


श्री शुक उवाच - Shree Shuka said - एवं स सामभिर्भेदैर्बोध्यमानोऽपि दारुण: ।
न न्यवर्तत कौरव्य पुरुषादाननुव्रत: ॥४६॥
एवम् स: सामभि:-र्भेदै:- thus, he by conciliatory and fear inspiring
बोध्यमान:-अपि दारुण: admonished, even the cruel, न न्यवर्तत कौरव्य did not refrain, O Pareekshit! पुरुषादान्-अनुव्रत: of the ogres the follower O Pareekshit! Even though admonished by such conciliatory and fear inducing words, the cruel Kans, the follower of the ogres did not refrain from his purpose.


निर्बन्धं तस्य तं ज्ञात्वा विचिन्त्यानकदुन्दुभि: ।
प्राप्तं कालं प्रतिव्योढुमिदं तत्रान्वपद्यत ॥४७॥
निर्बन्धम् तस्य तम् ज्ञात्वा obstinacy his, that knowing
विचिन्त्य-अनकदुन्दुभि: thinking, Vasudeva प्राप्तम् कालम् प्रतिव्योढुम्- has arrived the time इद्म् तत्र-अन्वपद्यत to avert it, he decided Vasudeva, knowing his that obstinacy, and thinking to avert the time (of Devaki's death), decided,….


मृत्युर्बुद्धिमतापोह्यो यावद् बुद्धिबलोदयम् ।
यद्यसौ न निवर्तेत नापराधोऽस्ति देहिन: ॥४८॥
मृत्यु:-बुद्धिमता-अपोह्य: death by the wise, should be averted,
यावद् बुद्धि-बल-उदयम् till, mind and might are there यदि-असौ न निवर्तेत if this is not averted न-अपराध:-अस्ति देहिन: not a fault is of embodied soul 'Death should be averted by the wise, till there is reasoning of mind and might of body. If it still is not averted, it is no fault of the embodied soul.'


प्रदाय मृत्यवे पुत्रान् मोचये कृपणामिमाम् ।
सुता मे यदि जायेरन् मृत्युर्वा न म्रियेत चेत् ॥४९॥
प्रदाय मृत्यवे पुत्रान् giving to death (Kansa), sons
मोचये कृपणाम्-इमाम् (should) release helpless, this, सुता: मे यदि जायेरन् sons mine, if are born मृत्यु:-वा न म्रियेत चेत् death (Kansa) or not is dead if 'I will give my sons to Kansa, in the form of death, and save this helpless girl, that is, in case my sons are born, and in case, this Kansa (death) is not yet dead.'


विपर्ययो वा किं न स्याद् गतिर्धातुर्दुरत्यया ।
उपस्थितो निवर्तेत निवृत्त: पुनरापतेत् ॥५०॥
विपर्यय: वा किम् न स्याद् exception, or, are there not?
गति:-धातु:-दुरत्यया ways of Providence are incomprehensible उपस्थित: निवर्तेत immanent is averted, निवृत्त: पुन:-आपतेत् averted may reappear Or are there not exceptions? The ways of Providence are incomprehensible. The immanent is averted and the averted may reappear.


अग्नेर्यथा दारुवियोगयोगयोरदृष्टोऽन्यन्न निमित्तमस्ति ।
एवं हि जन्तोरपि दुर्विभाव्य: शरीरसंयोगवियोगहेतु: ॥५१॥
अग्ने:-यथा of fire just as
दारु-वियोग-योगयो:- of the wood's non-contact, contact अदृष्ट:-अन्यत्-न the unseen (destiny) besides not निमित्तम्-अस्ति cause is एवम् हि जन्तो:-अपि like that only, of the embodied beings also दुर्विभाव्य: is difficult to conjecture शरीर-संयोग- of the body's coming together वियोग-हेतु: or dissociation's cause Just as the forest fire will come in contact with which tree, and will not come in contact with which another, except for the unseen destiny there is no other cause. Just like that, for the embodied beings, which body will come in contact with which, and which body will be disassociated with which body, is difficult to conjecture, only destiny is the cause.


एवं विमृश्य तं पापं यावदात्मनिदर्शनम् ।
पूजयामास वै शौरिर्बहुमानपुर: सरम् ॥५२॥
एवम् विमृश्य तम् पापम् thus contemplating, to him the sinful
यावत्-आत्म-निदर्शनम् till intelligence persists, पूजयामास वै शौरि:- extolled indeed, Shoora's son (Vasudeva) बहु-मान-पुर: सरम् with great honour and esteem Thus contemplating, Shoorasena's son Vasudeva, up to his intellectual capacity, extolled the sinful Kansa with great honour and esteem.


प्रसन्नवदनाम्भोजो नृशंसं निरपत्रपम् ।
मनसा दूयमानेन विहसन्निदमब्रवीत् ॥५३॥
प्रसन्न-वदन-अम्भोज: with a happy face lotus
नृशंसम् निरपत्रपम् to the cruel and wicked मनसा दूयमानेन with a heart aching विहसन्-इदम्-अब्रवीत् laughingly this said With a happy face lotus, though with a aching heart, he laughingly said to the cruel and wicked Kansa.


वसुदेव उवाच - Vasudeva said - न ह्यस्यास्ते भयं सौम्य यद् वागाहाशरीरिणी ।
पुत्रान् समर्पयिष्येऽस्या यतस्ते भयमुत्थितम् ॥५४॥
न हि-अस्या:- not indeed from her
भयम् सौम्य is danger O gentle One! यद् वाक्-आह-अशरीरिणी what the voice said unseen पुत्रान् समर्पयिष्ये- sons will give away अस्या: यत:-ते of her from them for you भयम्-उत्थितम् danger has arisen 'O Gentle One! There is no danger for you from her, as the incorporeal body has said. Her sons from whom danger has arisen for you, I will give them to you.'


श्री शुक उवाच - Shree Shuka said - स्वसुर्वधान्निववृते कंसस्तद्वाक्यसारवित् ।
वसुदेवोऽपि तं प्रीत: प्रशस्य प्राविशद् गृहम् ॥५५॥

स्वसु:-वधात्-निववृते कंस:- from sister's killing, refrained Kansa
तत्-वाक्य-सार-वित् his words' truthfulness knowing वसुदेव:-अपि तम् प्रीत: Vasudeva also, him delighted, प्रशस्य प्राविशद् गृहम् applauding, entered home Kansa who knew the truthfulness of Vasudeva's words, refrained from killing his sister. Vasudeva was delighted and applauding him, entered the house.


अथ काल उपावृत्ते देवकी सर्वदेवता ।
पुत्रान् प्रसुषुवे चाष्टौ कन्यां चैवानुवत्सरम् ॥५६॥
अथ काल उपावृत्ते Then, when time came
देवकी सर्व-देवता Devaki, of all gods (personification) पुत्रान् प्रसुषुवे च-अष्टौ sons gave birth to and eight, कन्याम् च-अनुवत्सरम् daughter and one year after another Then, when the time came, one year after another, Devaki, the personification of all gods, gave birth to eight sons and also a daughter.


कीर्तिमन्तं प्रथमजं कंसायानकदुन्दुभि: ।
अर्पयामास कृच्छ्रेण सोऽनृतादतिविह्वल: ॥५७॥
कीर्तिमन्तम् प्रथम्-अजम् Keertimaan, the first born
कंसाय-अनकदुन्दुभि: to Kansa Vasudeva अर्पयामास कृच्छ्रेण handed over sorrowfully स:-अनृतात्-अति-विह्वल: he from falsehood very troubled Vasudeva handed over his first born son Keertimaan to Kansa, with great sorrow, as he was very troubled by falsehood.


किं दु:सहं नु साधूनां विदुषां किमपेक्षितम् ।
किमकार्यं कदर्याणां दुस्त्यजं किं धृतात्मनाम् ॥५८॥
किम् दु:सहम् what is unbearable
नु साधूनाम् indeed, for the righteous विदुषाम् किम्-अपेक्षितम् for the wise what is desired किम्-अकार्यम् कदर्याणाम् what is undoable for the rogue दुस्त्यजम् किम् unrenouncable what is धृत-आत्मनाम् for those who have control over self Indeed, what is unbearable for the righteous? What is desired by the wise? What is un-do-able for the rogue? What is unrenouncable for the Self-controlled?


दृष्ट्वा समत्वं तच्छौरे: सत्ये चैव व्यवस्थितिम् ।
कंसस्तुष्टमना राजन् हसन्निदमब्रवीत् ॥५९॥
दृष्ट्वा समत्वम् तत्-शौरे: observing equanimity that of Shauree,
सत्ये च-एव व्यवस्थितिम् in truth and also strength कंस:-तुष्ट-मना: राजन् Kansa with a satisfied mind, O King! हसन्प्न्-इदम्-अब्रवीत् laughingly this said O King! Seeing the equanimity of Shauree, Vasudeva, and also his strong hold in truth, Kansa was satisfied and laughingly said,…..


प्रतियातु कुमारोऽयं न ह्यस्मादस्ति मे भयम् ।
अष्टमाद् युवयोर्गर्भान्मृत्युर्मे विहित: किल ॥६०॥
प्रतियातु कुमार:-अयम् 'may be taken back, the child this
न हि-अस्मात्-अस्ति मे भयम् not indeed from him is my fear अष्टमात्-युवयो:-गर्भात्- from the eighth of you both's progeny मृत्यु:-मे विहित: किल death my is destined definitely 'May this child be taken back. Indeed I have no fear of him. From the eight progeny of you two my death definitely is destined.'


तथेति सुतमादाय ययावानकदुन्दुभि: ।
नाभ्यनन्दत तद्वाक्यमसतोऽविजितात्मन: ॥६१॥
तथा-इति सुतम्-आदाय 'so be it', the son taking
ययौ-अनकदुन्दुभि: went away Vasudeva न-अभ्यनन्दत तत्-वाक्यम्- did not applaud his words असत:-अविजित-आत्मन: the untruthful and un-controlled of self Vasudeva took away his son saying, 'So be it,' he did not applaud the words of the untruthful and of the self-uncontrolled Kansa.


नन्दाद्या ये व्रजे गोपा याश्चामीषां च योषित: ।
वृष्णयो वसुदेवाद्या देवक्याद्या यदुस्त्रिय: ॥६२॥
नन्द-आद्या: ये व्रजे गोपा: Nanda and others, those of Vraja the cowherds,
या:-च-अमीषाम् च योषित: those and of them and the women वृष्णय: वसुदेव-आद्या the Vrishnee Vasudeva and others देवकी-आद्या यदु-स्त्रिय: Devakee and others the Yadu women Those cowherds of Vraja, with the leading Vasudeva, and of their women, of the Vrishnees and others, and of the Yadu women, Devakee and others,….


सर्वे वै देवताप्राया उभयोरपि भारत ।
ज्ञातयो बन्धुसुहृदो ये च कंसमनुव्रता: ।
सर्वे वै देवता-प्राया: all indeed, godlike almost
उभयो:-अपि भारत of both of them also, O Bhaarata! ज्ञातय: बन्धु: सुहृद: the kinsmen relatives friends ये च कंसम्-अनुव्रता: those and to Kansa devoted O Bhaarata! All of the kinsmen, relatives and friends of those two are godlike and devoted to Kansa.


एतत् कंसाय भगवाञ्छशंसाभ्येत्य नारद: ।
भूमेर्भारायमाणानां दैत्यानां च वधोद्यमम् ॥६४॥
एतत् कंसाय भगवान्- this to Kansa, the all-powerful
शशंस-अभ्येत्य नारद: reported approaching Naarada भूमे:-भारायमाणानाम् of the Earth's burden reducing दैत्यानाम् च वध-उद्यमम् of the Daityas and killing endeavour Naarada approached the all-powerful Kansa and reported to him the endeavour of killing of the Daityas, for the reducing of the burden of the Earth.


ऋषेर्विनिर्गमे कंसो यदून् मत्वा सुरानिति ।
देवक्या गर्भसम्भूतं विष्णुं च स्ववधं प्रति ॥६५॥
ऋषे:-विनिर्गमे कंस: on the sage's departing, Kansa,
यदून् मत्वा सुरान्-इति the Yadus taking to be gods, thus देवक्या गर्भ-सम्भूतम् Devaki's womb growing विष्णुम् च स्व-वधम् प्रति Vishnu and of own slaying the cause When the sage had departed, Kansa took all the Yadus to be gods, and child growing in the womb of Devaki to be Vishnu, the cause of his own slaying,…


देवकीं वसुदेवं च निगृह्य निगडैर्गृहे ।
जातं जातमहन् पुत्रं तयोरजनशङ्कया ॥६६॥
देवकीम् वसुदेवम् च Devakee Vasudeva and
निगृह्य निगडै:-गृहे bound by chains in the house जातम् जातम्-अहन् पुत्रम् as soon as born killed the son तयो:-अजन-शङ्कया of them both, the unborn Vishnu believing to be He bound with chains Devakee and Vasudeva in the house, and killed each one of their sons, as soon as he was born, believing them to be the unborn Vishnu.


मातरं पितरं भ्रातृन् सर्वांश्च सुहृदस्तथा ।
घ्नन्ति ह्यसुतृपो लुब्धा राजान: प्रायशो भुवि ॥६७॥
मातरम् पितरम् भ्रातृन् mother, father, brothers,
सर्वान्-च सुहृद:-तथा all and friends also घ्नन्ति हि-असुतृप: kill indeed, life giving लुब्धा: राजान: प्रायश: भुवि greedy kings, generally on the earth On the earth, the life giving kings themselves only, out of greed, kill their mother, father, brothers, friends and everyone.


आत्मानमिह सञ्जातं जानन् प्राग् विष्णुना हतम् ।
महासुरं कालनेमिं यदुभि: स व्यरुध्यत ॥६८॥
आत्मानम्-इह सञ्जातम् himself here being born,
जानन् प्राग् विष्णुना हतम् knowing, formerly by Vishnu killed महासुरम् कालनेमिम् the great Asura Kaalanemi यदुभि: स: व्यरुध्यत with the Yadus he became hostile Knowing himself to be the great Asura Kaalanemi, who was killed in previous birth by Vishnu, and knowing himself to be born here now, he became hostile towards the Yadus.


उग्रसेनं च पितरं यदुभोजान्धकाधिपम् ।
स्वयं निगृह्य बुभुजे शूरसेनान् महाबल: ॥६९॥
उग्रसेनम् च पितरम् Ugrasena and father
यदु-भोज-अन्धक-अधिपम् of the Yadus, Bhoja, Andhaka the king स्वयम् निगृह्य बुभुजे himself, making captive, ruled शूरसेनान् महाबल: the Shoorasenas, the mighty The mighty Kansa, captivated his own father, Ugrasena, the king of the Yadus, Bhojas, and the Andhakas and ruled over the Shoorasenas, himself.


इति श्रीमद्भागवते महापुराणे पारमहंस संहितायां दशमस्कन्धे पूर्वार्धे श्री कृणावतारोपक्रमे प्रथमोऽध्याय: ॥१॥
Thus ends first discourse, forming an introduction to the descent of Lord Shree Krishna, in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.