श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: द्वितीय: अध्याय: श्री शुक उवाच - Shree Shuka said - प्रलम्बबकचाणूरतृणावर्तमहाशनै: ।
मुष्टिकारिष्टद्विविदपूतनाकेशिधेनुकै: ॥१॥
प्रलम्ब-बक-चाणूर- with Pralamba, Baka, Chaanoora,
तृणावर्त-महाशनै: Trinaavarta, Aghaasura, मुष्टिक-अरिष्ट-द्विविद- Mushtika, Arishta, Dvivida, पूतना-केशि-धेनुकै: Pootanaa, Keshi, Dhenuka (him) With him were, Pralamba, Baka, Chaanoora, Trinaavarta, Aghaasura, Mushtika, Arishta, Dvivida, Pootanaa, Keshi and Dhenuka.


अन्यैश्चासुरभूपालैर्बाणभौमादिभिर्युत: ।
यदूनां कदनं चक्रे बली मागधसंश्रय: ॥२॥
अन्यै:-च-असुर-भूपालै:- with other and Asura kings
बाण-भौम-आदिभि:-युत: Baana, Bhaumaasura, and others together with यदूनाम् कदनम् चक्रे of the Yadus killing executed बली मागध-संश्रय: the mighty with Magadha king's help The mighty Kansa, together with the other demon kings, Baana, Bhaumaasura, and helped by the king of Magadha, started to destroy the Yadus.


ते पीडिता निविविशु: कुरुपाञ्चालकेकयान् ।
शाल्यवान् विदर्भान् निषधान् विदेहान् कोसलानपि ॥३॥
ते पीडिता: निविविशु: they tormented, entered
कुरु-पाञ्चाल-केकयान् the Kurus, Paanchaalas, Kaikeyas, शाल्यवान् विदर्भान् निषधान् Shaalyavaans, Vidarbha's, Nishadhas, विदेहान् कोसलान्-अपि Videhas, Kausalas also Tormented they, entered the territories of the Kurus, Paanchaalas, Kaikeyas, Shaalyavaans, Vidarbhas, Nishadhas, Videhas and Kausalas also.


एके तमनुरुन्धाना ज्ञातय: पर्युपासते ।
हतेषु षट्सु बालेषु देवक्या औग्रसेनिना ॥४॥
एके तम्-अनुरुन्धाना some him following
ज्ञातय: पर्युपासते kinsmen served हतेषु षट्सु बालेषु on being killed six children देवक्या औग्रसेनिना of Devaki, by Ugrasena's son Some kinsmen blindly followed and served him, even after six of Devaki's children had been killed by Ugrasena's son, Kansa.


सप्तमो वैष्णवं धाम यमनन्तं प्रचक्षते ।
गर्भो बभूव देवक्या हर्षशोकविवर्धन: ॥५॥
सप्तम: वैष्णवम् धाम seventh, of Vishnu a part,
यम्-अनन्तम् प्रचक्षते who Ananta is called गर्भ: बभूव देवक्या in the womb entered of Devaki हर्ष-शोक-विवर्धन: delight and grief enhancing The seventh child, a part of Vishnu entered the womb of Devaki, who is also called Ananta, enhancing the delight and grief of Devaki.


भगवानपि विश्वात्मा विदित्वा कंसजं भयम् ।
यदूनां निजनाथानां योगमायां समादिशत् ॥६॥
भगवान्-अपि विश्वात्मा The Lord also, of the universe The Soul,
विदित्वा कंसजम् भयम् knowing Kansa causing fear यदूनाम् निज-नाथानाम् of the Yadu, Him own Master (knowing) योग-मायाम् समादिशत् to Yoga Maaya thus directed The Soul of the universe, The Lord also, knowing the fear caused by Kansa to Yadus, who know Him as their own Master, instructed Yoga Maayaa, thus,….


गच्छ देवि व्रजं भद्रे गोपगोभिरलङ्कृतम् ।
रोहिणी वसुदेवस्य भार्याऽऽस्ते नन्दगोकुले ।
अन्याश्च कंससंविग्ना विवरेषु वसन्ति हि ॥७॥
गच्छ देवि व्रजम् भद्रे 'Go, O Goddess! To Vraja, O Good One!
गोप-गोभि:-अलङ्कृतम् by cowherds and cows adorned रोहिणी वसुदेवस्य Rohinee, Vasudeva's भार्या-आस्ते नन्द-गोकुले wife is in Nanda's Gokula अन्या:-च कंस-संविग्ना: others and Kansa afraid of विवरेषु वसन्ति हि in secret places live, indeed ' O Good Goddess! Proceed to Vraja, adorned by cows and cowherds, where, in Nanda's Gokula, Vasudeva's wife Rohinee lives, and his other wives live in other secret places.


देवक्या जठरे गर्भं शेषाख्यं धाम मामकम् ।
तत् संनिकृष्य रोहिण्या उदरे संनिवेशय ॥८॥
देवक्या जठरे गर्भम् 'in Devaki's womb is the embryo
शेष-आख्यम् धाम मामकम् Shesha named, part of Mine तत् संनिकृष्य that bring out रोहिण्या: उदरे संनिवेशय in Rohinee's womb place (it) 'There is an embryo in the womb of Devaki, named Shesha, which is My own part, bring it out from there and place it the womb of Rohinee.'


अथाहमंशभागेन देवक्या: पुत्रतां शुभे ।
प्राप्स्यामि त्वं यशोदायां नन्दपत्न्यां भविष्यसि ॥९॥
अथ-अहम्-अंश-भागेन then, I, with part of parts
देवक्या: पुत्रताम् शुभे Devaki's son, O Blessed One! प्राप्स्यामि त्वम् यशोदायाम् will assume, you in Yashodaa नन्द-पत्न्याम् भविष्यसि Nanda's wife will be (born) Then, I, with my part of parts, will assume the son-hood of Devaki, O Blessed One! You will be born of Nanda's wife Yashodaa.


अर्चिष्यन्ति मनुष्यास्त्वां सर्वकामवरेश्वरीम् ।
धूपोपहारबलिभि: सर्वकामवरप्रदाम् ॥१०॥
अर्चिष्यन्ति मनुष्या:-त्वाम् will worship the people, you
सर्वकाम-वर-ईश्वरीम् all desired boon giving Goddess धूप-उपहार-बलिभि: by incense, gifts, offerings, सर्व-काम-वर-प्रदाम् to, of all desires boon giver 'The people will worship you as the Goddess of all the desires and boons. They will offer to you incense, gifts and offerings of food etc., as the giver of all desired boons and as the controller of their destinies.


नामधेयानि कुर्वन्ति स्थानानि च नरा भुवि ।
दुर्गेति भद्रकालीति विजया वैष्णवीति च ॥११॥
नाम-धेयानि कुर्वन्ति names appellations will make
स्थानानि च नरा: भुवि (sacred) places and people on the earth दुर्गा-इति भद्रकाली-इति Durga, Bhadrakaali, thus, विजया वैष्णवी-इति च Vijayaa, Vaishnavee thus and The people will give you appellations and names and will build sacred places for you on earth. Names like, Durgaa, Bhadrakaali, Vijayaa, Vaishnavee,….


कुमुदा चण्डिका कृष्णा माधवी कन्यकेति च ।
माया नारायणीशानी शारदेत्यम्बिकेति च ॥१२॥
कुमुदा चण्डिका कृष्णा Kumudaa, Chandikaa, Krishnaa,
माधवी कन्यका-इति च Maadhavi, Kanyakaa thus, and माया नारायणी-ईशानी Maayaa, Naaraayanee, Eeshaanee, शारदा-इति-अम्बिका-इति च Shaaradaa thus, Ambika thus and Kumudaa, Chandikaa, Krishnaa, Maadhavi, Kanyakaa, Maayaa, Naaraayanee, Eeshaanee, Shaaradaa and Ambika thus.


गर्भसंकर्षणात् तं वै प्राहु: संकर्षणं भुवि ।
रामेति लोकरमणाद् बलं बलवदुच्छ्रयात् ॥१३॥
गर्भ-संकर्षणात् तम् वै (for) being taken from the womb, him indeed
प्राहु: संकर्षणम् भुवि will call Sankarshana, on the earth, राम-इति लोक-रमणात् Raama, this, for the people delighting, बलम् बलवत्-उच्छ्रयात् Bala, for of those with strength, the eminent On earth he will be called Sankarshana for being taken away from the womb, Raama, for giving delight to the people, and Bala, for being the eminent one among those having strength.


सन्दिष्टैवं भगवता तथेत्योमिति तद्वच: ।
प्रतिगृह्य परिक्रम्य गां गता तत् तथाकरोत् ॥१४॥
सन्दिष्ट-एवम् भगवता instructed thus, by The Lord
तथा-इति-ओम्-इति 'that thus be it' thus तत्-वच: प्रतिगृह्य that word accepting परिक्रम्य गाम् गता circumambulating (Him) to the earth went तत् तथा-अकरोत् that like that did Instructed thus by The Lord, 'That so be it' thus accepting the words, and circumambulating Him, she went to the earth and did as she was directed.


गर्भे प्रणीते देवक्या रोहिणीं योगनिद्रया ।
अहो विस्रंसितो गर्भ इति पौरा विचुक्रुशु: ॥१५॥
गर्भे प्रणीते देवक्या from the womb being taken of Devakee
रोहिणीम् योग-निद्रया to Rohinee by Yoga Maayaa अहो विस्रंसित: गर्भ: 'Alas! Perished the embryo', इति पौरा: विचुक्रुशु: thus the people grieved When, the embryo from Devakee was taken, and placed in the womb of Rohini, the people grieved saying, 'Alas! The embryo has perished.'


भगवानपि विश्वात्मा भक्तानमभयङ्कर: ।
आविवेशांशभागेन मन आनकदुन्दुभे: ॥१६॥
भगवान्-अपि विश्वात्मा The Lord also, of the universe The Soul
भक्तानम्-अभयङ्कर: of the devotees rendering fearless आविवेश-अंश-भागेन entered by parts, constituting (Himself) मने आनकदुन्दुभे: in the mind of Vasudeva The Soul of the universe, The Lord also, with all His parts, constituting the divine Himself, entered the mind of Vasudeva.


स विभ्रत् पौरुषं धाम भ्राजमानो यथा रवि: ।
दुरासदोऽतिदुर्धर्षो भूतानां सम्बभूव ह ॥१७॥
स: विभ्रत् पौरुषम् धाम he, containing The Supreme Person's presence
भ्राजमान: यथा रवि: shining like the Sun दुरासद:-अति दुर्धर्ष: most formidable, unapproachable भूतानाम् सम्बभूव ह for the people became indeed Vasudeva, containing in himself the glorious presence of The Supreme Person, shone like the Sun, and indeed became most formidable and unapproachable for the people.


ततो जगन्मङ्गलमच्युतांशं समाहितं शूरसुतेन देवी ।
दधार सर्वात्मकमात्मभूतं काष्ठा यथाऽऽनन्दकरं मनस्त: ॥१८॥
तत: जगत्-मङ्गलम्- then, of the universe The Good-luck
अच्युत-अंशम् समाहितम् The Unperishable's (Lord's) part implanted शूरसुतेन देवी by Shoorasena's son (Vasudeva), The pious lady दधार सर्वात्मकम्- conceived, The All Souls encompassing आत्मभूतम् (her) Self representing (The Lord) काष्ठा यथा- the Eastern quarter like आनन्द-करम् मनस्त: the delight ensuing moon bears Then, the divine part of The Good-Luck of the universe, The Imperishable Lord, was implanted by Shoorasena's son, Vasudeva, in Devaki, which the glorious lady conceived in herself, as Herself representing, The All Souls Encompassing, just as the Eastern quarter bears the delight ensuing moon.


सा देवकी सर्वजगन्निवासनिवासभूता नितरां न रेजे ।
भोजेन्द्रगेहेऽग्निशिखेव रुद्धा सरस्वती ज्ञानखले यथा सती ॥१९॥
सा देवकी सर्व-जगत्-निवास- that Devaki, of All the universe's Abode's
निवास-भूता abode becoming नितराम् न रेजे at all did not become भोजेन्द्र-गेहे- in the Bhoja king's (Kansa's) house अग्निशिखा-इव रुद्धा the flame of the fire restricted सरस्वती ज्ञानखले the knowledge in a selfish scholar यथा सती just as being That Devaki, who was the abode of The Abode of the whole universe, being restricted in the house of the Bhoja king Kansa's house did not shine, just as the restricted flame of a lamp, or the suppressed knowledge of a scholar.


तां वीक्ष्य कंस: प्रभयाजितान्तरां विरोचयन्तीं भवनं शुचिस्मिताम् ।
आहैष मे प्राणहरो हरिर्गुहां ध्रुवं श्रितो यन्न पुरेयमीदृशी ॥२०॥
ताम् वीक्ष्य कंस: her observing
प्रभया-अजित-अन्तराम् by the lustre The Invincible within her विरोचयन्तीम् भवनम् illuminating the palace शुचि-स्मिताम् having a bright smile आह-एष मे प्राण-हर: said, 'This my life taking हरि:-गुहाम् Hari, (the lion) in the womb (in the cave) ध्रुवम् श्रित: certainly has entered यत्-न पुरा-इयम्-ईदृशी because, not before she was like this' Observing her, who by her extraordinary lustre, for The Invincible Lord was within her, was illuminating the palace, and was having a bright smile, Kansa said, 'Certainly, He, Who is going to take my life, has entered the womb, like the lion enters the cave. Because she was not like this before.'


किमद्य तस्मिन् करणीयमाशु मे यदर्थतन्त्रो न विहन्ति विक्रमम् ।
स्त्रिया: स्वसुर्गुरुमत्या वधोऽयं यश: श्रियं हन्त्यनुकालमायु: ॥२१॥
किम्-अद्य तस्मिन् what now towards Him
करणीयम्-आशु मे should be done soon by me यत्-अर्थ-तन्त्र: so that by the purpose (and) intent (His), न विहन्ति विक्रमम् is not wasted my prowess स्त्रिया: स्वसु:- of a woman, sister, गुरुमत्या वध:-अयम् pregnant, killing, this (act) यश: श्रियम् हन्ति- the reputation, prosperity will mar अनुकालम्-आयु: and in time the age 'What, now, should be done towards Him, with His purpose and intent? So that my prowess is not wasted. For the killing of a woman, that too a sister and she being pregnant, will mar my reputation and prosperity, and will soon cut short my age.


स एष जीवन् खलु सम्परेतो वर्तेत योऽत्यन्तनृशंसितेन ।
देहे मृते तं मनुजा: शपन्ति गन्ता तमोऽन्धं तनुमानिनो ध्रुवम् ॥२२॥
स: एष: जीवन् that this, while living
खलु सम्परेत: indeed is dead वर्तेत य:-अत्यन्त conducts (himself) who with much नृशंसितेन cruelty देहे मृते तम् in body (and) when dead him मनुजा: शपन्ति people curse गन्ता तम:-अन्धम् having gone (to hell) dark blinding तनु-मानिन: ध्रुवम् to body identifying (like) certainly Such a person, is indeed dead even though living. One who conducts his life with much cruelty, is cursed by the people while he is living and even after he is dead. Having died, he is certainly destined to go to blinding darkness of hell which is also the fate of those who identify with the body.


इति घोरतमाद् भावात् सन्निवृत्त: स्वयं प्रभु: ।
आस्ते प्रतीक्षंस्तज्जन्म हरेर्वैरानुबन्धकृत् ॥२३॥
इति घोरतमाद् भावात् thus, from most gory idea
सन्निवृत्त: स्वयम् प्रभु: abstained himself the mighty (Kansa) आस्ते प्रतीक्षन्-तत्-जन्म remained waiting for his birth हरे:-वैर-अनुबन्धकृत् with Lord Shree Hari enmity knot tied Thus, the mighty Kansa, abstained himself from the gory idea, and remained waiting for His birth, with the knot of enmity tied with The Lord Shree Hari.


आसीन: संविशंस्तिष्ठन् भुञ्जान: पर्यटन् महीम् ।
चिन्तयानो हृषीकेशमपश्यत् तन्मयं जगत् ॥२४॥
आसीन: संविशन्-तिष्ठन् while sitting, lying down, standing,
भुञ्जान: पर्यटन् महीम् eating, walking about on earth, चिन्तयान: हृषीकेशम्- thinking of The Ruler of the senses (Krishna) अपश्यत् तत्-मयम् जगत् saw Him filled with, the world Thinking of The Ruler of the senses, Krishna, while sitting, lying down, standing, eating, walking about on earth, he saw the world full of Him.


ब्रह्मा भवश्च तत्रैत्य मुनिभिर्नारदादिभि: ।
देवै: सानुचरै: साकं गीर्भिर्वृषणमैडयन् ॥२५॥
ब्रह्मा भव:-च तत्र-एत्य Brahmaa, Shiva and there reaching
मुनिभि:-नारद-आदिभि: with sages, Naarada and others with देवै: स-अनुचरै: साकम् with gods along with attendents with गीर्भि:-वृषणम्-ईडयन् with words Lord Vishnu glorified Brahmaa, and Lord Shiva reached there with the sages, Naarada and others and along with the gods and their attendents, glorified Lord Vishnu, with the words,….


सत्यव्रतं सत्यपरं त्रिसत्यं सत्यस्य योनिं निहितं च सत्ये ।
सत्यस्य सत्यमृतसत्यनेत्रं सत्यात्मकं त्वां शरणं प्रपन्ना: ॥२६॥
सत्य-व्रतम् सत्य-परम् of True resolve, Truth Supreme,
त्रि-सत्यम् three Truths, existing in past present and future, सत्यस्य योनिम् the Truth's Cause, (Source) निहितम् च सत्ये dwelling and in Truth सत्यस्य सत्यम्-ऋत- of Truth the ultimate, Truthful speech, सत्य-नेत्रम् सत्य-आत्मकम् of True vision, of Truth consisting त्वाम् शरणम् प्रपन्ना: in You shelter seek (we) 'We seek shelter in You, of True resolve, The Supreme Truth, the highest means of attaining You, the Three Truths existing in the past present and future, The Source of Truth, dwelling in Truth, The Ultimate Truth, inspiring Truthful speech, and in differentiating Truthful vision, and consisting of Truth.'


एकायनोऽसौ द्विफलस्त्रिमूलश्चतूरस: पञ्चविध: षडात्मा ।
सप्तत्वगष्टविटपो नवाक्षो दशच्छदी द्विखगो ह्यादिवृक्ष: ॥२७॥
एक-अयन:-असौ one place this
द्वि-फल:-त्रि-मूल:- with two fruits, three roots, चतू-रस: पञ्च-विध: four saps, five media of perception षड-आत्मा सप्त-त्वक्- six states, seven skins अष्ट-विटप: नव-अक्ष: eight branches, nine hollows दशच्छदी द्वि-खग: ten leaves, two birds हि-आदि-वृक्ष: indeed the beginingless tree Indeed the beginingless tree has one ground, (Prakriti), two fruits, (pleasure and pain), three roots, (Sattva, Rajas and Tamas), four saps, (Dharma, Artha, Kaama and Moksha), five media of perception, (the five senses), six states, (birth, existence, growth, ripeness, decay and destruction), seven barks, (chyle, blood, flesh, fat, bone, marrow and semen), eight branches, (the five elements, mind intellect and ego), nine hollows, (two eyes, two ears, two nostrils, one mouth, the organs of urination and defection), ten leaves, (the ten vital airs) and two birds, (the individual soul and the Universal Soul).


त्वमेक एवास्य सत: प्रसूतिस्त्वं संनिधानं त्वमनुग्रहश्च ।
त्वन्मायया संवृतचेतसस्त्वां पश्यन्ति नाना न विपश्चितो ये ॥२८॥
त्वम्-एक: एव-अस्य You alone only of its
सत: प्रसूति:-त्वम् संनिधानम् being the Cause, You are the resting place, त्वम्-अनुग्रह:-च You are The Preserver, and त्वत्-मायया संवृत-चेतस:- by Your Maayaa, deluded minded त्वाम् पश्यन्ति नाना You observe as various, न विपश्चित: ये not so the wise they You alone are the only Cause of its, the universe tree's, being the Cause, You are its Resting Place, and You are the Preserver. Those deluded by Your Maayaa, observe it as being of various forms , but the wise do not think so.


बिभर्षि रूपाण्यवबोध आत्मा क्षेमाय लोकस्य चराचरस्य ।
सत्त्वोपपन्नानि सुखावहानि सतामभद्राणि मुहु: खलानाम् ॥२९॥
बिभर्षि रूपाणि-अवबोध take on forms The Consciousness,
आत्मा क्षेमाय लोकस्य The Spirit, for the welfare of the beings, चर-अचरस्य of the mobile and immobile, सत्त्व-उपपन्नानि of Sattva, unmixed, सुख-अवहानि सताम्- delight bringing, to the righteous, अभद्राणि मुहु: खलानाम् harmful always for the wicked You, The Consciousness, The Spirit, take on the forms, constituted of Sattva, unmixed by the other Gunas, for the welfare of the mobile and immobile beings, bringing delight to the righteous and are always harmful for the wicked.


त्वय्यम्बुजाक्षाखिलसत्त्वधाम्नि समाधिनाऽऽवेशितचेतसैके ।
त्वत्पादपोतेन महत्कृतेन कुर्वन्ति गोवत्सपदं भवाब्धिम् ॥३०॥
त्वयि-अम्बुज-अक्ष- in You, O Lotus-eyed!
अखिल-सत्त्व-धाम्नि of all Sattva, the embodiment समाधिना-आवेशित-चेतसा-एके by meditation fixed mind, some त्वत्-पाद-पोतेन महत्-कृतेन by Your feet boat by the exalted directed कुर्वन्ति गो-वत्स-पदम् render a calf's foot print भव-अब्धिम् the mundane existence ocean O Lotus eyed One! Who are the embodiment of all Sattva, some people, whose minds are fixed in You, through meditation, as directed by the exalted, render the mundane existence as negligible as the foot print of a calf.


स्वयं समुत्तीर्य सुदुस्तरं द्युमन् भवार्णवं भीममदभ्रसौहृदा: ।
भवत्पदाम्भोरुहनावमत्र ते निधाय याता: सदनुग्रहो भवान् ॥३१॥
स्वयम् समुत्तीर्य सुदुस्तरम् themselves crossing the difficult to cross
द्युमन् भव-अर्णवम् the material world's ocean भीमम्-अदभ्र-सौहृदा: the terrible, of unbounded compassionate, भवत्-पद-अम्भोरुह Your feet lotus नावम्-अत्र ते निधाय boat here, they placing, याता: सत्-अनुग्रह: भवान् have gone to the righteous, O Gracious You! O Effulgent One! O Gracious to the righteous, they, the wise, of unbounded compassion, having themselves crossed the very difficult to cross ocean of material existence, have gone beyond, have left behind the boats of Your Lotus feet, here, (setting an example of devotion for the people).


येऽन्येऽरविन्दाक्ष विमुक्त मानिनस्त्वय्यस्तभावादविशुद्धबुद्धय:।
आरुह्य कृच्छ्रेण परं पदं तत: पतन्त्यधोऽनादृतयुष्मदङ्घ्रय: ॥३2॥
ये-अन्ये-अरविन्द-अक्ष those others, O Lotus eyed One!
विमुक्त मानिन:- liberated themselves considering त्वयि-अस्त-भावात्- in You devoid of all devotion अविशुद्ध-बुद्धय: impure minded आरुह्य कृच्छ्रेण परम् पदम् ascending with difficulty to Supreme state, तत: पतन्ति-अध:- from there fall downwards अनादृत-युष्मत्-अङ्घ्रय: dishonouring Your feet O Lotus eyed One! those others, who consider themselves liberated, because of being devoid of all devotion in You, the impure minded, ascending to the Supreme state, with difficulty, from there fall downwards, dishonouring Your lotus feet.


तथा न ते माधव तावका: क्वचिद् भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदा: ।
त्वयाभिगुप्ता विचरन्ति निर्भया विनायकानीकपमूर्धसु प्रभो ॥३३॥
तथा न ते माधव that type are not they, O Maadhava!
तावका: क्वचिद् भ्रश्यन्ति Your's (devotees) ever deviate मार्गात्-त्वयि बद्ध-सौहृदा: from the path, in You tied deep heartedly त्वया-अभिगुप्ता by You well protected विचरन्ति निर्भया roam fearlessly विनायक-अनीकप-मूर्धसु प्रभो of the obstacles force leaders' heads, O Lord! O Maadhava! Of that sort are not Your devotees who in deep devotion have tied their hearts in You, and do not deviate from the path and so are well protected by You. O Lord! they roam freely, placing their feet on the heads of the leaders of the forces, which create obstacle.


सत्त्वं विशुद्धं श्रयते भवान् स्थितौ शरीरिणां श्रेय-उपायनं वपु: ।
वेदक्रियायोगतप:समाधिभिस्तवार्हणं येन जन: समीहते ॥३४॥
सत्त्वम् विशुद्धम् श्रयते Saatvic and pure undertake
भवान् स्थितौ शरीरिणाम् You, for the continuance of embodied beings श्रेय-उपायनम् वपु: welfare generating form वेद-क्रिया-योग by Vedas, rituals, Yoga, तप:-समाधिभि:- asceticism and meditation तव-अर्हणम् येन जन: समीहते Your worship by which people offer For the continuance of the embodied beings, You undertake a pure Saatvic form through which the welfare generating Vedas, rituals, Yoga, asceticism and meditation are dispensed, by which, the people offer worship to You.


सत्त्वं न चेत्-धातरिदं निजं भवेद् विज्ञानमज्ञानभिदापमार्जनम् ।
गुणप्रकाशैरनुमीयते भवान् प्रकाशते यस्य च येन वा गुण: ॥३५॥
सत्त्वम् न चेत्-धात:-इदम् Saatvic not if, O Maker of the universe!
निजम् भवेत् this of Yours, were, विज्ञानम्-अज्ञान- knowledge and ignorance भिद-अपमार्जनम् difference wipes out गुण-प्रकाशै:-अनुमीयते by the Guna's projection is inferred भवान् प्रकाशते यस्य You enlighten Whose च येन वा गुण: and from Whom the gunas are O Maker of the universe, if this Saatvic form of Yours were not manifest, the difference of knowledge and ignorance wiping inference would not be there, which is a projection of the three Gunas, which you enlighten, Whose light You are and or from Whom the Gunas are.


न नामरूपे गुणजन्मकर्मभिर्निरूपितव्ये तव तस्य साक्षिण: ।
मनोवचोभ्यामनुमेयवर्त्मनो देव क्रियायां प्रतियन्त्यथापि हि ॥३६॥
न नाम-रूपे गुण-जन्म- not by names forms attributes, descents
कर्मभि:-निरूपितव्ये तव and deeds should be described Your तस्य साक्षिण: of that You are the witness, मन:-वचोभ्याम्-अनुमेय- by mind, words are guessed वर्त्मन: देव the path (of realizing You) O Effulgent One! क्रियायाम् प्रतियन्ति- in performance of worship attain अथ-अपि हि then even surely O Effulgent One! You cannot be described by Your names, forms, attributes, descents and deeds, as You are a witness of the mind. By the Vedic words and mind the path of realizing You, is only guessed. Yet, it is seen that by performance of worshipping Your forms and extolling Your names and deeds, You surely are attained by Your devotees.


शृण्वन् गृणन् संस्मरयंश्च चिन्तयन् नामानि रूपाणि च मङ्गलानि ते ।
क्रियासु यस्त्वच्चरणारविन्दयोराविष्टचेता न भवाय कल्पते ॥३७॥
शृण्वन् गृणन् संस्मरयन्-च hearing, reciting, reminding and
चिन्तयन् नामानि रूपाणि contemplating names and forms च मङ्गलानि ते and auspicious Yours क्रियासु य:-त्वत्- in the activities (engaged) who, in Your चरण-अरविन्दयो:-आविष्ट-चेता: feet lotuses, fixed minded न भवाय कल्पते does not the rebirth cycle deserve One who hears, recites, reminds others, and contemplates on Your auspicious names and forms and whose mind is fixed in Your lotus feet, and is also engaged in day to day activities of mundane existence, does not deserve to undergo the rebirth cycle.


दिष्ट्या हरेऽस्या भवत: पदो भुवो भारोऽपनीतस्तव जन्मनेशितु: ।
दिष्ट्याङ्कितां त्वत्पदकै: सुशोभनैर्द्रक्ष्याम गां द्यां च तवानुकम्पिताम् ॥३८॥
दिष्ट्या हरे-अस्या: fortunately, O Shree Hari! Her
भवत: पद:-भुव: भार:- Your feet the earth's burden अपनीत:-तव is taken away by Your जन्मना-ईशितु: descent, O Supreme Ruler! दिष्ट्या-अङ्किताम् luckily imprinted त्वत्-पदकै: by Your foot prints सुशोभनै:-द्रक्ष्याम adorned, will perceive गाम् द्याम् च the earth and the heaven तव-अनुकम्पिताम् by Your grace O Lord Shree Hari! Fortunately the Earth's, verily Your feet's burden has been taken away by Your descent. Luckily, O Supreme Ruler! The earth and the heaven will be adorned by the imprint of Your lovely foot prints, and by Your grace we will perceive them.


न तेऽभवस्येश भवस्य कारणं विना विनोदं बत तर्कयामहे ।
भवो निरोध: स्थितिरप्यविद्यया कृता यतस्त्वय्यभयाश्रयात्मनि ॥३९॥
न ते-अभवस्य-ईश not Your, the birth-less, O Lord!
भवस्य कारणम् of descent is (any) reason विना विनोदम् except for entertainment बत तर्कयामहे of course, we reason भव: निरोध: स्थिति:-अपि- of creation, destruction, preservation also अविद्यया कृता due to ignorance is conceived यत:-त्वयि- because in You अभय-आश्रय-आत्मनि the fearlessness abode, in the self O Birth-less Lord! There is no reason for Your descent on the Earth, except for Your own entertainment, we reason. Because, the course of creation, preservation and destruction of the self, is conceived due to ignorance of You, who are The abode of fearless-ness.


मत्स्याश्वकच्छपनृसिंहवराहहंसराजन्यविप्रविबुधेषु कृतावतार: ।
त्वं पासि नस्त्रिभुवनं च यथाधुनेश भारं भुवो हर यदूत्तम वन्दनं ते ॥४०॥
मत्स्य-अश्व-कच्छप-नृसिंह- of fish, horse, tortoise, man-lion,
वराह-हंस-राजन्य-विप्र- boar, swan, Kshatriya prince (Raama), Braahmana, विबुधेषु कृत-अवतार: dwarf, taken descent त्वम् पासि न: भुवनम् च You protect us, the world and यथा-अधुना-ईश just as, at this time, O Lord! भारम् भुव: हर the burden of The Earth relieve यदूत्तम वन्दनम् ते O Jewel of the Yadus! Salutation to You O Lord! Just as You have protected us and the world by Your descents of a fish, a horse, a tortoise, a man-lion, a boar, a swan, Kshatriya prince (Raama), Braahmana, (Parashuraama), The Divine dwarf, relieve The Earth of its burden, O Jewel of the Yadus! salutations to You.


दिष्ट्याम्ब ते कुक्षिगत: पर: पुमानंशेन साक्षाद् भगवान् भवाय न: ।
मा भूद् भयं भोजपतेर्मुमूर्षोर्गोप्ता यदूनां भविता तवात्मज: ॥४१॥
दिष्ट्या-अम्ब ते कुक्षि-गत: fortunately, O Mother! in your womb entered
पर: पुमान्-अंशेन The Supreme Person, with His potencies, साक्षाद् भगवान् भवाय न: Himself, The Almighty, for welfare ours मा भूत् भयम् भोजपते:- may there not be fear, of the Bhoja king (Kansa) मुमूर्षो:-गोप्ता यदूनाम् welcoming death, protector of the Yadus भविता तव-आत्मज: will be your son O Mother! Fortunately The Supreme Person, The Almighty Himself, with His potencies, has entered your womb, for our welfare. May there not be any fear of the king of Bhoja, Kansa, who is inviting his death. Your son will be the protector of the Yadus.


श्री शुक उवाच - Shree Shuka said - इत्यभिष्टूय पुरुषं यद्रूपमनिदं यथा ।
ब्रह्मेश्हानौ पुरोधाय देवा: प्रतिययुर्दिवम् ॥४२॥
इति-अभिष्टूय पुरुषम् thus glorifying The Supreme Person
यत्-रूपम्-अनिदम् यथा that form, not like this (world) as is ब्रह्म-ईशानौ पुरोधाय देवा: Brahmaa and Shiva, placing in front, the gods प्रतिययु:-दिवम् returned to the heaven Thus glorifying The Supreme Person, Whose form is not like that which is of the universe, the gods with Brahmaa and Shiva leading, returned to heaven.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायांदशमस्कन्धे पूर्वार्धे गर्भगतविष्णो: ब्रह्मादिकृतस्तुति: नाम द्वितीय: अध्याय: ॥२॥
Thus ends the second discourse entitled 'Eulogy of Lord Vishnu in Devaki's womb addressed by Brahmaa and others, in Book Ten of the great and glorious Bhaagavata-Puraana.