श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: तृतीय: अध्याय: श्री शुक उवाच - Shree Shuka said - अथ सर्व गुणोपेत: काल: परमशोभन: ।
यर्ह्येवाजनजन्मर्क्षं शान्तर्क्षग्रहतारकम् ॥१॥
अथ सर्व गुण-उपेत: then with all blessings holding
काल: परम-शोभन: the time most delightful यर्हि-एव-अजन-जन्म-ऋक्षं in which only, Unborn's son's Brahma's asterisk (Rohini) शान्त-ऋक्ष-ग्रह-तारकम् peaceful the (other) asterisks planets and stars Then the most delightful time containing all blessings, approached, in which the asterisk of Rohini was at the ascendant, the star presided over by Brahmaa, the son of The Birthless Lord Vishnu. Whereas all other asterisks, planets and stars were gentle.


दिश: प्रसेदुर्गगनं निर्मलोडुगणोदयम् ।
मही मङ्गलभूयिष्ठपुरग्रामव्रजाकरा ॥२॥
दिश: प्रसेदु:-गगनम् the quarters rejoiced, the sky
निर्मल-उडुगण-उदयम् was clear with shining bright stars rising मही मङ्गल-भूयिष्ठ- the earth festivities celebrating पुर-ग्राम-व्रज-आकरा: with cities, villages, cowherd sheds, and mines The quarters were seen to be rejoicing. The sky was clear with shining bright stars rising on the firmament. The earth was seen to be celebrating festivities along with the cities, villages, cowherd sheds and mines.


नद्य: प्रसन्नसलिला ह्रदा जलरुहश्रिय: ।
द्विजालिकुलसंनादस्तबका वनराजय: ॥३॥
नद्य: प्रसन्न-सलिला the rivers were happy watered
ह्रदा: जल-रुह-श्रिय: ponds were with lotuses beautified द्विज-अलि-कुल-संनाद:- birds and bee swarms buzzing, तबका वन-राजय: clusters of flowers on the forests' lords (the trees) The waters flowing in the rivers looked happy. The beauty of the ponds was enhanced by the lotuses, and were buzzing with the swarms of bees and birds. The rows of trees, the lords of the forest were laden with bunches of flowers.


ववौ वायु: सुखस्पर्श: पुण्यगन्धवह: शुचि: ।
अग्नयश्च द्विजातीनां शान्तास्तत्र समिन्धत ॥४॥
ववौ वायु: सुख-स्पर्श: blew breeze pleasing to the touch,
पुण्य-गन्ध-वह: शुचि: sacred fragrance bearing pure अग्नय:-च द्विजातीनाम् fires and of Braahmana race शान्ता:-तत्र समिन्धत extinguished, there rekindled Sacred, fragrance bearing pure breeze blew which was pleasing to the touch. The sacrificial fires of the Braahmana race, which were extinguished, were rekindled by themselves.


मनांस्यासन प्रसन्नानि साधूनामसुरद्रुहाम् ।
जायमानेऽजने तस्मिन् नेदुर्दुन्दुभयो दिवि ॥५॥
मनांसि-आसन प्रसन्नानि the minds became happy
साधूनाम्-असुर-द्रुहाम् of the righteous, by the demons oppressed जायमाने-अजने तस्मिन् at the birth of The Birth-less, in that (time) नेदु:-दुन्दुभय: दिवि sounded trumpets in heaven The minds of the righteous which were oppressed by the demons, became cheerful. At the time of the birth of The Birth-less Lord Vishnu, trumpets sounded in the heaven.


जगु: किन्नरगन्धर्वास्तुष्टुवु: सिद्धचारणा: ।
विद्याधर्यश्च ननृतुरप्सरोभि: समं तदा ॥६॥
जगु: किन्नर-गन्धर्वा:- sang the Kinnaras and Gandharvas,
तुष्टुवु: सिद्ध-चारणा: sang praises The Siddhas and Chaaranas, विद्याधर्य:-च ननृतु:- Vidyaadharas and danced अप्सरोभि: समम् तदा with the celestial nymphs, together, then At that time, the Kinnaras and the Gandharvas sang, the Siddhas and Chaaranas sang praises, and the Vidyaadharas danced along with the celestial nymphs.


मुमुचुर्मुनयो देवा: सुमनांसि मुदान्विता: ।
मन्दं मन्दं जलधरा जगर्जुरनुसागरम् ॥७॥
मुमुचु:-मुनय: देवा: showered the sages and gods
सुमनांसि मुदान्विता: flowers with delight full of मन्दम् मन्दम् जलधरा: softly, very softly the clouds जगर्जु:-अनुसागरम् rumbled following the ocean Full of delight, the sages and gods showered flowers. The clouds rumbled softly, following the roaring of the ocean.


निशीथे तम-उद्भूते जायमाने जनार्दने ।
देवक्यां देवरूपिण्यां विष्णु: सर्वगुहाशय: ।
आविरासीद् यथा प्राच्यां दिशीन्दुरिव पुष्कल: ॥८॥
निशीथे तम-उद्भूते in midnight, when thick darkness came
जायमाने जनार्दने at the time of descent, of The Lord देवक्याम् देव-रूपिण्याम् in Devaki, a goddess like form विष्णु: सर्व-गुह-आशय: Lord Vishnu, in all hearts dwelling आविरासीद् यथा प्राच्याम् दिशि- manifested, just as in the East direction इन्दु:-इव पुष्कल: the moon like full At the time of the descent of The Lord, it was midnight, enveloped with darkness. When, in the goddess like Devaki, Lord Vishnu, The Indweller of all hearts manifested, just like the full Moon on the Eastern direction.


तमद्भुतं बालकमम्बुजेक्षणं चतुर्भुजं शङ्खगदार्युदायुधम् ।
श्रीवत्सलक्ष्मं गलशोभिकौस्तुभं पीताम्बरं सान्द्रपयोदसौभगम् ॥९॥
तम्-अद्भुतम् बालकम्- Him the extraordinary child
अम्बुज-ईक्षणम् चतु:-भुजम् lotus eyed, with four arms, शङ्ख-गदा-अरि-उत्-आयुधम् conch, mace, discus with weapons श्रीवत्स-लक्ष्मम् Shree Vatsa marked (on the bosom) गल-शोभि-कौस्तुभम् neck adorned with Kaustubha पीत-अम्बरम् yellow garment सान्द्र-पयोद-सौभगम् dense clouds charming bodied Him the extraordinary child, lotus eyed, with four arms, with conch, mace, discus and weapons holding, bosom marked with Shree Kaustubha, clad in yellow silk, and body charming like the dense clouds,…


महार्हवैदूर्यकिरीटकुण्डलत्विषा परिष्वक्तसहस्रकुन्तलम् ।
उद्दामकाञ्च्यङ्गदकङ्कणादिभिर्विरोचमानं वसुदेव ऐक्षत ॥१०॥
महार्ह-वैदूर्य- with precious cat's eyes (gems, studded)
किरीट-कुण्डल-त्विषा diadem and ear-rings' splendour परिष्वक्त-सहस्र-कुन्तलम् bathed locks of curls उद्दाम-काञ्ची- highly resplendent girdle, अङ्गद-कङ्कण-आदिभि:- armlets, bangles, and others विरोचमानम् वसुदेव ऐक्षत adorned with, Vasudeva saw Vasudeva saw the child with precious cat's eyes gems studded diadem and earrings' splendour bathed locks of hair, adorned with highly resplendent girdle, armlets, bangles, and other ornaments.


स विस्मयोत्फुल्लविलोचनो हरिं सुतं विलोक्यानकदुन्दुभिस्तदा ।
कृष्णावतारोत्सवसम्भ्रमोऽस्पृशन्मुदा द्विजेभ्योऽयुतमाप्लुतो गवाम् ॥११॥
स: विस्मय-उत्फुल्ल-विलोचन: he, with awe wide eyed,
हरिम् सुतम् विलोक्य- Shree Hari as son seeing अनकदुन्दुभि:-तदा Vasudeva, then, कृष्ण-अवतार-उत्सव-सम्भ्रम:- Krishna's descent festival enthusiasm अस्पृशन्-मुदा द्विजेभ्य:- touched by, in joy, to the Brahmanas अयुतम्-आप्लुत: गवाम् ten thousand gave away cows He, Vasudeva, wide eyed with awe and joy, on seeing Lord Shree Hari as his son, touched by the enthusiasm of the festival of Lord Krishna's descent, gave away ten thousand cows to the Brahmanas in a joyous hurry.


अथैनमस्तौदवधार्य पूरुषं परं नताङ्ग: कृतधी: कृताञ्जलि: ।
स्वरोचिषा भारत सूतिकागृहं विरोचयन्तं गतभी: प्रभाववित् ॥१२॥
अथ-एनम्-अस्तौत्-अवधार्य then, him, extolled, knowing (Him to be)
पूरुषम् परम् नत-अङ्ग: The Person Supreme, bent bodied, कृत-धी: कृत-अञ्जलि: with fixed mind, forming joined palms, स्व-रोचिषा भारत by own lustre, O Scion of Bharata! सूतिकागृहम् विरोचयन्तम् the confinement chamber illuminating गत-भी: प्रभाव-वित् without fear, The Greatness knowing O Scion of Bharata! Then Vasudeva, knowing Him to be The Supreme Person, and His greatness, Who was illuminating the confinement chamber by His own lustre, bent his body in humbleness, fixed his mind, and joined his palms, and extolled Him.


वसुदेव उवाच - Vasudeva said - विदितोऽसि भवान् साक्षात् पुरुष: प्रकृते: पर: ।
केवलानुभवानन्दस्वरूप: सर्वबुद्धिदृक् ॥१३॥
विदित:-असि भवान् known to me are You
साक्षात् पुरुष: प्रकृते: पर: Yourself, The Person Prakriti beyond केवल-अनुभव-आनन्द-स्वरूप: only conscious bliss constituted of सर्व-बुद्धि-दृक् of all the minds The Witness It is known to me, that You are the very same Person, beyond Prakriti, constituted of absolute conscious bliss, The Witness of all minds.


स एव स्वप्रकृत्येदं सृष्ट्वाग्रे त्रिगुणात्मकम् ।
तदनु त्वं ह्यप्रविष्ट: प्रविष्ट इव भाव्यसे ॥१४॥
स: एव स्व-प्रकृत्या-इदम् सृष्ट्वा- That only, by Own creative energy this creating,
अग्रे त्रि-गुण-आत्मकम् at the beginning, three Gunas consisting of तत्-अनु त्वम् हि-अप्रविष्ट: then after that, You alone not entering प्रविष्ट: इव भाव्यसे entered as if are conceived That You only, by Your own creative energy, Prakriti, with the three Gunas, created this universe, at the beginning of creation, in which though You do not enter it, You alone are conceived as having entered it.


यथेमेऽविकृता भावास्तथा ते विकृतै: सह ।
नानावीर्या: पृथग्भूता विराजं जनयन्ति हि ॥१५॥
यथा-इमे-अविकृता: भावा:- just as these unchanged elementary principles are,
तथा-ते विकृतै: सह like that, they, evolutes combined with नाना-वीर्या: पृथक्-भूता: their various evolutes, (though) separately existing, विराजम् जनयन्ति हि cosmic (egg) bring forth Just as these elementary principles are unchanged, they, when combined by their evolutes, bring forth the cosmic egg even though they exist separately.


सन्निपत्य समुत्पाद्य दृश्यन्तेऽनुगता इव ।
प्रागेव विद्यमानत्वान्न तेषामिह सम्भव: ॥१६॥
सन्निपत्य समुत्पाद्य coming together, creating it (the cosmic egg)
दृश्यन्ते-अनुगता: इव seem to enter (it) like प्राक्-एव विद्यमानत्वात्- (they) formerly only being present न तेषाम्-इह सम्भव: not their here presence is possible Coming together, creating the cosmic egg, they, the elementary principles seem to enter it, but because they are already present there, their presence there is not possible again.


एवं भवान् बुद्ध्यनुमेयलक्षणैर्ग्राह्यैर्गुणै: सन्नपि तद्गुणाग्रह: ।
अनावृतत्वाद् बहिरन्तरं न ते सर्वस्य सर्वात्मन आत्मवस्तुन: ॥१७॥
आत्मवस्तुन:
एवम् भवान् thus, You
बुद्धि-अनुमेय-लक्षणै:- by the intellect's inferring qualities ग्राह्यै:-गुणै: सन्नपि by the perceptible Gunas, present though तत्-गुण-आग्रह: that Guna is imperceptible अनावृतत्वात् because of (in the Gunas) unrevealed बहि:-अन्तरम् outside and inside न ते सर्वस्य are not Yours, of The All-pervading सर्वात्मन: of The unlimited Self Thus, You, even though are apprehended by the intellect's inferring qualities and the perceptible Gunas, the Gunas are imperceptible because they are unrevealed, You are not inside and outside of the universe, because You are The All-pervading and The Unlimited Self.


य आत्मनो दृश्यगुणेषु सन्निति व्यवस्यते स्वव्यतिरेकतोऽबुध: ।
विनानुवादं न च तन्मनीषितं सम्यग् यतस्त्यक्तमुपाददत् पुमान् ॥१८॥
य: आत्मन: दृश्य-गुणेषु who, himself in the perceptible Gunas
सन्-इति व्यवस्यते being present, thus, concludes स्व-व्यतिरेकत:-अबुध: himself to be the truth, is ignorant विना-अनुवादम् न च except for baseless argument not and तत्-मनीषितम् सम्यग् that investigated into well, यत:-त्यक्तम्-उपाददत् पुमान् because of disapproved acknowledging person He who, concludes the perceptible Gunas being present, to be the truth, is an ignorant person, because when well investigated, it is no more than a baseless argument and so is disapproved, yet it is acknowledge by him.


त्वत्तोऽस्य जन्मस्थितिसंयमान् विभो वदन्त्यनीहादगुणादविक्रियात् ।
त्वयीश्वरे ब्रह्मणि नो विरुध्यते त्वदाश्रयत्वादुपचर्यते गुणै: ॥१९॥
त्वत्त:-अस्य जन्म- from You, of this (universe) the creation,
स्थिति-संयमान् विभो preservation, destruction, O Lord! वदन्ति-अनीहात्- declare (the wise) (Who are) desire less, अगुणात्-अविक्रियात् devoid of Gunas, changeless, त्वयि-ईश्वरे ब्रह्मणि in You The Almighty Brahman नो विरुध्यते is not contradictory, त्वत्-आश्रयत्वात्- because of Your support उपचर्यते गुणै: is ascribed (to You) (whatever is done) by the Gunas The wise declare that the creation, preservation and destruction of this universe ensues from You, O Lord! Who are desire less, devoid of Gunas, and changeless. This is not contradictory, because in You The Almighty Brahman is the support of the Gunas, so whatever is done by the Gunas is ascribed to You.


स त्वं त्रिलोकस्थितये स्वमायया विभर्षि शुक्लं खलु वर्णमात्मन: ।
सर्गाय रक्तं रजसोपबृंहितं कृष्णं च वर्णं तमसा जनात्यये ॥२०॥
स: त्वम् त्रि-लोक-स्थितये That You, for the three world's continuance
स्व-मायया विभर्षि by Own creative will assume शुक्लम् खलु वर्णम्-आत्मन: pure white indeed complexion Yours सर्गाय रक्तम् for their creation red रजस:-उपबृंहितम् by Rajas predominated कृष्णम् च वर्णम् dark and complexion तमसा जनात्यये by Tamas for their destruction That You, by Your Own creative will, for the continuance of the three worlds do assume the pure white complexion endowed with Sattva, indeed, red complexion endowed by Rajas for their creation, and dark complexion endowed with Tamas for their destruction.


त्वमस्य लोकस्य विभो रिरक्षिषुर्गृहेऽवतीर्णोऽसि ममाखिलेश्वर ।
राजन्यसंज्ञासुरकोटियूथपैर्निर्व्यूह्यमाना निहनिष्यसे चमू: ॥२१॥
त्वम्-अस्य लोकस्य विभो You for this world's, O Lord!
रिरक्षिषु:-गृहे-अवतीर्ण:-असि wanting to protect, in house descended have मम्-अखिल-ईश्वर: mine, O! of all The Ruler ! राजन्य-संज्ञा- Kshatriya named असुर-कोटि-यूथपै:- demons numberless chiefs निर्व्यूह्यमाना led by, destroying, निहनिष्यसे चमू: will exterminate the armies O Lord! The Ruler of all! Wanting to protect this world, You have descended in my house, to exterminate the huge, destruction causing armies, led by countless Asura chiefs named as the Kshatriyas.


अयं त्वसभ्यस्तव जन्म नौ गृहे श्रुत्वाग्रजांस्तेन्यवधीत् सुरेश्वर ।
स तेऽवतारं पुरुषै: समर्पितं श्रुत्वाधुनैवाभिसरत्युदायुध: ॥२२॥
अयम् तु-असभ्य:- this indeed the villain
तव जन्म नौ गृहे Your birth in our house श्रुत्वा-अग्रजान्-ते न्यवधीत् hearing, elder brothers Yours, killed सुरेश्वर O Lord of the gods! स: ते-अवतारम् he Your advent पुरुषै: समर्पितम् by the attendents conveyed श्रुत्वा-अधुना-एव- hearing now also अभिसरति-उत्-आयुध: will come rushing upholding weapons O Lord of the gods! This villain Kans, hearing that You will be born in our house, has killed Your elder brothers. And now, hearing of Your advent, conveyed by the attendents, he will come rushing with uplifted weapons.


श्री शुक उवाच - Shree Shuka said - अथैनमात्मजं वीक्ष्य महापुरुषलक्षणम् ।
देवकी तमुपाधावत् कंसाद् भीता शुचिस्मिता ॥२३॥
अथ-एनम्-आत्मजम् वीक्ष्य then, Him, the son, seeing
महापुरुष-लक्षणम् with The Supreme Person's characteristics देवकी तम्-उपाधावत् Devaki Him extolled कंसाद् भीता शुचि-स्मिता Kans afraid of, the sweet smiling Then, Devaki, with a sweet smile, seeing her son endowed with the characteristics of The Supreme Person, though afraid of Kansa, extolled Him.


देवकी-उवाच - Devaki said - रूपं यत् तत् प्राहुरव्यक्तमाद्यं ब्रह्म ज्योतिर्निगुणं निर्विकारम् ।
सत्तामात्रं निर्विशेषं निरीहं स त्वं साक्षात् विष्णुरध्यात्मदीप: ॥२४॥
रूपम् यत् तत् प्राहु:- form (of Yours) which the Vedas declare as
अव्यक्तम्-आद्यम् ब्रह्म unmanifest, The Primary, Brahman, ज्योति:-निगुणम् निर्विकारम् The illuminator, transcending the Gunas, changeless, सत्तामात्रम् निर्विशेषम् निरीहम् Reality absolute, unqualified, desire less, स: त्वम् साक्षात् That You, Yourself विष्णु:-अध्यात्म-दीप: Vishnu, are of the intellect The Lamp That You, Yourself are Lord Vishnu Himself, The Lamp of the intellect of the creatures, Whom the Vedas declare as Unmanifest, The Primary, The Brahman, The illuminator, transcending the three Gunas, changeless, unqualified, desire less, The Reality absolute.


नष्टे लोके द्विपरार्धावसाने महाभूतेष्वादिभूतं गतेषु ।
व्यक्तेऽव्यक्तं कालवेगेन याते भवानेक: शिष्यते शेषसंज्ञ: ॥२५॥
नष्टे लोके when dissolved the universe
द्विपरार्ध-अवसाने at the two Paraardha's end महाभूतेषु- in the Mahaabhootas, आदिभूतम् गतेषु the gross elements being merged व्यक्ते-अव्यक्तम् the manifest in the Unmanifest, काल-वेगेन याते by the Time force being compelled भवान्-एक: शिष्यते You alone are left शेष-संज्ञ: with Shesha, the name By the Time force compelled, at the end of the two Paraardhaas, when the universe is dissolved, in the Mahaabhootas, then are merged the gross elements, the manifest in the Unmanifest, then, You alone are left, with the name of Shesha.


योऽयं कालस्तस्य तेऽव्यक्तबन्धो चेष्टामाहुश्चेष्टते येन विश्वम् ।
निमेषादिर्वत्सरान्तो महीयांस्तं त्वेशानं क्षेमधाम प्रपद्ये ॥२६॥
य:-अयम् काल:-तस्य that this Time, its
ते-अव्यक्त-बन्धो: of You, O Director of the Unmanifest! चेष्टाम्-आहु:- potency declare (the wise) चेष्टते येन विश्वम् acts by Which the world निमेष-आदि:- (extending) from the twinkling (time) of an eye वत्सर-अन्त: महीयान्-तम् to the year's end, endless Him, तु-ईशानम् क्षेमधाम indeed, to The Ruler, The Abode of Security, प्रपद्ये I resign (for protection) O Director of the Unmanifest! The wise declare this Time to be Your potency, impelled by Which the world acts, Which extends from the time of the twinkling of an eye to the end of a year. To Him, The Endless, The Ruler, The Abode of Security, I resign for protection.


मर्त्यो मृत्युव्यालभीत: पलायन् लोकान् सर्वान्निर्भयं नाध्यगच्छत् ।
त्वत्पादाब्जं प्राप्य यदृच्छयाद्य स्वस्थ: शेते मृत्युरस्मादपैति ॥२७॥
मर्त्य: मृत्यु-व्याल भीत: a mortal, of death serpent afraid
पलायन् लोकान् सर्वान्- runs about the worlds all निर्भयम् न-अध्यगच्छत् fearlessness does not attain त्वत्-पाद-अब्जम् प्राप्य Your feet lotus having achieved यदृच्छया-आद्य by good-luck, O Primeval Being! स्वस्थ: शेते in peace sleeps मृत्यु:-अस्मात्-अपैति death from him shrinks away O Primeval Being! A mortal, afraid of the serpent of death runs about the whole world seeking fearlessness, and does not find it. By a stroke of good luck, if he achieves Your feet lotuses, he sleeps in peace, and death also shrinks away from him.


स त्वं घोरादुग्रसेनात्मजान्नस्त्राहि त्रस्तान् भृत्यवित्रासहासि ।
रूपं चेदं पौरुषं ध्यानधिष्ण्यं मा प्रत्यक्षं मांसदृशां कृषीष्ठा: ॥२८॥
स: त्वम् घोरात्-उग्रसेन-आत्मजात्- That You, from the terrible Ugrasena's son
न:-त्राहि त्रस्तान् us protect, the oppressed भृत्य-वित्रासहा-असि devotees' fears dispeller (You) are रूपम् च-इदम् पौरुषम् form and this Divine form ध्यान-धिष्ण्यम् मा प्रत्यक्षम् of meditation the object, do not reveal मांस-दृशाम् कृषीष्ठा: to the flesh eyes, pray do That You, do protect us , the devotees, Dispeller of grave fears, that You are, from the terrible Kansa, the son of Ugrasena. Pray, do not reveal this Divine form to the flesh eyes, which is the object of meditation for those seeking liberation.


जन्म ते मय्यसौ पापो मा विद्यान्मधुसूदन ।
समुद्विजे भवत्-हेतो: कंसादहमधीरधी: ॥२९॥
जन्म ते मयि-असौ birth Your's from me, this,
पापो मा विद्यात्- sinful may not know मधुसूदन O Madhusoodana! समुद्विजे भवत्-हेतो: very much afraid for Your sake कंसात्-अहम्-अधीर-धी: from Kansa, I, anxious at heart O Madhusoodana! May the cruel Kansa not know of this, Your birth through me, I am very anxious at heart and very much afraid of Kansa for Your sake.


उपसंहर विश्वात्मन्नदो रूपमलौकिकम् ।
शङ्खचक्रगदापद्मश्रिया जुष्टं चतुर्भुजम् ॥३०॥
उपसंहर विश्वात्मन्- conclude, O Soul of the universe!
अद: रूपम्-अलौकिकम् this form, transcendental शङ्ख-चक्र-गदा-पद्म- with conch, discus, mace, lotus श्रिया जुष्टम् चतुर्भुजम् splendour adorned, four armed O Soul of the universe! Do conclude this transcendental four armed form adorned with the splendorous conch, discus, mace and lotus.


विश्वं यदेतत् स्वतनौ निशान्ते यथावकाशं पुरुष: परो भवान् ।
बिभर्ति सोऽयं मम गर्भगोऽभूदहो नृलोकस्य विडम्बनं हि तत् ॥३१॥
विश्वम् यत्-एतत् the universe, in that, this
स्व-तनौ निशान्ते in Own body at the night's (cosmic) end यथा-अवकाशम् just as the space पुरुष: पर: भवान् The Person Supreme You, बिभर्ति स:-अयम् contains, He This मम गर्भ-ग:-अभूत्- in my womb entered has अहो नृ-लोकस्य Oh! In the human world विडम्बनम् हि तत् human sport only is that O Supreme Person! That You! Who contains the whole universe at the end of the cosmic night, in Your Own body, like the space, should enter my womb, is only a human imitation by You in this human world.


श्री भगवान्-उवाच - The Lord said - त्वमेव पूर्वेसर्गेऽभू: पृश्नि: स्वायम्भुवे सति ।
तदायं सुतपा नाम प्रजापतिरकल्मष: ॥३२॥
त्वम्-एव पूर्वे-सर्गे-अभू: 'You alone, in the previous incarnation were
पृश्नि: स्वायम्भुवे सति Prishnee, Swaayambhuva in time of तदा-अयम् सुतपा नाम then, this, Sutapaa named प्रजापति:-अकल्मष: Prajaapati, sinless' 'O lady! In the previous incarnation during the time of Swaayambhuva Manvantara, you alone were Prishnee, at that time, this, (your husband) was the sinless Prajaapati, Sutapaa.


युवां वै ब्रह्मणादिष्टौ प्रजासर्गे यदा तत: ।
सन्नियम्येन्द्रियग्रामं तेपाथे परमं तप: ॥३३॥
युवाम् वै ब्रह्मणा-आदिष्टौ the two of you, indeed by Brahmaa directed
प्रजा-सर्गे यदा तत: to beget progeny, when, then, सन्नियम्य-इन्द्रिय-ग्रामम् controlling the sense group तेपाथे परमम् तप: practiced severe austerities When, the two of you were indeed directed by Brahmaa to beget progeny, then, both of you, controlling all the senses, practiced severe austerities.


वर्षवातातपहिमघर्मकालगुणाननु ।
सहमानौ श्वासरोधविनिर्धूतमनोमलौ ॥३४॥
वर्ष-वात-आतप-हिम-घर्म- rain, wind, sun, snow, heat
काल-गुणान्-अनु of the Time the peculiarities following सहमानौ श्वास-रोध- enduring, breath controlling विनिर्धूत-मन:-मलौ purified mind's impurities, Both of you, according to the peculiarities of Time, endured the rain, wind, sun, snow, heat, and purifying your minds of the impurities, with the control of breath,…


शीर्णपर्णानिलाहारावुपशान्तेन चेतसा ।
मत्त: कामानभीप्सन्तौ मदाराधनमीहतु: ॥३५॥
शीर्ण-पर्ण-अनिल-आहारौ- dry leaves, air for food
उपशान्तेन चेतसा with peaceful mind मत्त: कामान्-अभीप्सन्तौ from Me the desired seeking मत्-आराधनम्-ईहतु: My worship performed With dry leaves and air for food, with peaceful minds, seeking the desired objects from Me, you both performed worship to Me.


एवं वां तप्यतोस्तीव्रं तप: परमदुष्करम् ।
दिव्यवर्षसहस्राणि द्वादशेयुर्मदात्मनो: ॥३६॥
एवम् वाम् तप्यतो:-तीव्रम् thus, you both practicing rigid
तप: परम-दुष्करम् austerities, highly rigorous, दिव्य-वर्ष-सहस्राणि द्वादश- divine years thousand twelve ईयु:-मत्-आत्मनो: passed in Me fixed minded Thus, the two of you practiced rigid and highly rigorous austerities, with your minds fixed in Me, and spent twelve divine years.


तदा वां परितुष्टोऽहममुना वपुषानघे ।
तपसा श्रद्धया नित्यं भक्त्या च हृदि भावित: ॥३७॥
तदा वाम् परितुष्ट:-अहम्- then, with you two satisfied I
अमुना वपुषा-अनघे with this (same) body (manifested) O sinless lady! तपसा श्रद्धया नित्यम् by austerities, reverence, always भक्त्या च हृदि भावित: with devotion and in the heart contemplating O sinless lady! Satisfied by your austerities and the reverence and devotion, constantly contemplating on Me, in the heart, I had manifested then in this same body.


प्रादुरासं वरदराड् युवयो: कामदित्सया ।
व्रियतां वर इत्युक्ते मादृशो वां वृत: सुत: ॥३८॥
प्रादु:-आसम् वरदराड् had appeared I, of boons The Bestower foremost
युवयो: काम-दित्सया to you both the desired to give willing व्रियताम् वर इति-उक्ते 'ask for a boon', thus being told मादृश: वाम् वृत: सुत: Me like, you two asked for a son I had appeared, The foremost of The boon Bestower, with the will to give you both your desired. When told, 'ask for a boon', both of you asked for a son like Me.


अजुष्टग्राम्यविषयावनपत्यौ च दम्पती ।
न वव्राथेऽपवर्गं मे मोहितौ मम मायया ॥३९॥
अजुष्ट-ग्राम्य-विषयौ- not having tasted sense pleasures,
अनपत्यौ च दम्पती (and) issue-less, and husband and wife, न वव्राथे-अपवर्ग मे did not ask for a boon for beatitude of Me मोहितौ मम मायया infatuated by My Maayaa Both of you, husband and wife, had not yet tasted the pleasures of the senses, and were issue-less, and were also infatuated by My Maaya, so you did not ask for the boon of beatitude of Me.


गते मयि युवां लब्ध्वा वरं मत्सदृशं सुतम् ।
ग्राम्यान् भोगानभुञ्जाथां युवां प्राप्तमनोरथौ ॥४०॥
गते मयि युवाम् लब्ध्वा having left, Me, you both getting
वरम् मत्-सदृशम् सुतम् the boon, Me like son, ग्राम्यान् भोगान्-अभुञ्जाथाम् sense pleasures enjoyed युवाम् प्राप्त-मनोरथौ both having got the desired After I had left, both of you, having got the desired boon of having a son like Me, you both enjoyed the sense pleasures.


अदृष्ट्वान्यतमं लोके शीलौदार्यगुणै: समम् ।
अहं सुतो वामभवं पृश्निगर्भ इति श्रुत: ॥४१॥
अदृष्ट्वा-अन्यतमम् लोके not finding any other in the world,
शील-औदार्य-गुणै: समम् amiability and magnanimity qualities with, अहम् सुत: वाम्-अभवम् I son, of you both became पृश्निगर्भ इति श्रुत: Prishnigarbha thus known as Not finding any other, in the world with the qualities of amiability and magnanimity, I became the son of you both, and was known as Prishnigarbha.


तयोर्वां पुनरेवाहमदित्यामास कश्यपात् ।
उपेन्द्र इति विख्यातो वामनत्वाच्च वामन: ॥४२॥
तयो:-वाम् पुन:-एव-अहम्- of those you both, again, also, I
अदित्याम्-आस कश्यपात् of Aditi was born, through Kashyapa उपेन्द्र इति विख्यात: Upendra thus well known as, वामनत्वात्-च वामन: from short form, and Vaamana To those both of you, again, I was born of Aditi through Kashyapa, known as Upendra, and also as Vaamana due to the short form.


तृतियेऽस्मिन् भवेऽहं वै तेनैव वपुषाथ वाम् ।
जातो भूयस्तयोरेव सत्यं मे व्याहृतं सति ॥४३॥
तृतिये-अस्मिन् भवे-अहम् third in this incarnation, I,
वै तेन-एव वपुषा-अथ वाम् indeed by that only body, now to you two जात: भूय:-तयो:-एव am born again, to them, only, सत्यम् मे व्याहृतम् सति true are My words, O good lady! O good lady! in this third incarnation, now to them, you two, I am born again in that same body now, as My words are true.


एतद् वां दर्शितं रूपं प्राग्जन्मस्मरणाय मे ।
नान्यथा मद्भवं ज्ञानं मर्त्यलिङ्गेन जायते ॥४४॥
एतद् वाम् दर्शितम् रूपम् this, to both of you, revealed the form
प्राक्-जन्म-स्मरणाय मे of previous descents, to remind, by Me न-अन्यथा मत्-भवम् ज्ञानम् not otherwise, of My identity the knowledge मर्त्य-लिङ्गेन जायते by mortal bodies is possible This form is revealed to you both by Me, to remind you of My previous descents, otherwise, the knowledge of My identity is not possible by mortal bodies.


युवां मां पुत्रभावेन ब्रह्मभावेन चासकृत् ।
चिन्तयन्तौ कृतस्नेहौ यास्येथे मद्गतिं पराम् ॥४५॥
युवाम् माम् पुत्र-भावेन you both, Me, with son's feeling
ब्रह्म-भावेन च-असकृत् Brahman's feeling and constantly चिन्तयन्तौ कृत-स्नेहौ thinking of, bestowing love यास्येथे मत्-गतिम् पराम् will attain My state ultimate Both of You, with the feeling of a son and with the feeling of Brahman, constantly thinking of Me, and bestowing your love on Me, will attain My ultimate state, abode.


श्री शुक उवाच - Shree Shuka said - इत्युक्त्वाऽऽसीद्-हरिस्तूष्णीं भगवानात्ममायया ।
पित्रो: सम्पश्यतो: सद्यो बभूव प्राकृत: शिशु: ॥४६॥
इति-उक्त्वा-आसीत्-हरि:-तूष्णीम् this saying, became Lord Shree Hari silent
भगवान्-आत्म-मायया The All-mighty, by Own Maayaa पित्रो: सम्पश्यतो: as the parents looked on सद्य: बभूव प्राकृत: शिशु: soon became ordinary child Lord Shree Hari became silent after saying this. Then by His Own Maayaa, free will, The All-mighty became an ordinary child, as the parents looked on.


ततश्च शौरिर्भगवत्प्रचोदित: सुतं समादाय स सूतिकागृहात् ।
यदा बहिर्गन्तुमियेष तर्ह्यजा या योगमायाजनि नन्दजायया ॥४७॥
तत:-च शौरि:- then, and, Shauree (Vasudeva)
भगवत्-प्रचोदित: by the All-mighty urged सुतम् समादाय the son taking स: सूतिका-गृहात् he, from the confinement chamber यदा बहि:-गन्तुम्- when out to go इयेष तर्हि- was inclined, then, अजा या योगमाया- Ajaa, who is Yoga Maayaa अजनि नन्द-जायया was born to Nanda's wife Urged by The All-mighty, just as Vasudeva was inclined to go out, taking his son, from the confinement chamber, at that very moment, Ajaa, Yoga Maayaa herself was born to Nanda's wife, Yashodaa.


द्वारस्तु सर्वा: पिहिता दुरत्यया बृहत्कपाटायसकीलशृङ्खलै: ॥४८॥
तया हृतप्रत्ययसर्ववृत्तिषु द्वा:स्थेषु पौरेष्वपि शायितेश्वथ । ष्वथ ।
तया हृत-प्रत्यय-सर्व-वृत्तिषु by her, on being deprived of cognition of all senses
द्वा:-स्थेषु पौरेषु-अपि in the gate-keepers, citizens also, शायितेषु-अथ were asleep, then, द्वार:-तु सर्वा: पिहिता: doors indeed, all closed दुरत्यया: बृहत्-कपाट- by heavy huge gates आयस-कील-शृङ्खलै: and iron bolts and chains All the senses of the gate keepers and citizens were deprived of cognition by her, and so they were all asleep. The doors were closed with heavy gates bolted by iron bolts and chains.


ता: कृष्णवाहे वसुदेव आगते स्वयं व्यवर्यन्त यथा तमो रवे: ।
ववर्ष पर्जन्य उपांशुगर्जित: शेषोऽन्वगाद् वारि निवारयन् फणै: ॥४९॥
ता: कृष्ण-वाहे वसुदेव they (the doors) on Krishna carrying Vasudeva's
आगते स्वयम् व्यवर्यन्त approaching, themselves opened यथा तम: रवे: just as darkness on Sun (approaching) ववर्ष पर्जन्य उपांशु-गर्जित: showered the clouds, gently rumbling शेष:-अन्वगाद् Shesha followed वारि निवारयन् फणै: water warding off with the hoods As Vasudeva approached, carrying Krishna, the doors opened by themselves just as darkness goes away when Sun rises. The clouds showered rain with a gentle rumbling and Shesha followed warding off the water with his hoods.


मघोनि वर्षत्यसकृद् यमानुजा गम्भीरतोयौघजवोर्मिफेनिला ।
भयानकावर्तशताकुला नदी मार्गं ददौ सिन्धुरिव श्रिय: पते: ॥५०॥
मघोनि वर्षति-असकृत् by the clouds raining continuously,
यमानुजा गम्भीर-तोय- Yamuna's deep water औघ-जव:-उर्मि-फेनिला force sound of waves with foams भयानक-आवर्त-शत- fearful male storms hundreds आकुला नदी मार्गम् ददौ tormented river way gave, सिन्धु:-इव श्रिय: पते: ocean like to Shree's (Sita's) husband Because of the clouds raining again and again, the deep waters of Yamuna with its force had hundreds of male storms and fearful sound of waves with foam, which tormented the river, yet, she gave way to Vasudeva, as the ocean had given way to Shree's, (Sita's) husband, Raama.


नन्दव्रजं शौरिरुपेत्य तत्र तान् गोपान् प्रसुप्तानुपलभ्य निद्रया ।
सुतं यशोदाशयने निधाय तत्सुतामुपादाय पुनर्गृहानगात् ॥५१॥
नन्दव्रजम् शौरि:-उपेत्य to Nanda's Vraja, Shauree having reached
तत्र तान् गोपान् there those Gopas प्रसुप्तान्-उपलभ्य निद्रया sleeping finding in sleep सुतम् यशोदा-शयने son on Yashodaa bed निधाय तत्-सुताम्- placing, her daughter उपादाय पुन:-गृहान्-अगात् taking again to the house returned Shauree having reached Nanda's Vraja, found that the Gopas were sleeping in deep sleep. He placed his son on the bed of Yashoda and took her daughter, and returned to the palace of Kansa.


देवक्या: शयने न्यस्य वसुदेवोऽथ दारिकाम् ।
प्रतिमुच्य पदोर्लोहमास्ते पूर्ववदावृत: ॥५२॥
देवक्या: शयने न्यस्य on Devaki's bed placing,
वसुदेव:-अथ दारिकाम् Vasudeva, then the girl child प्रतिमुच्य पदो:- wearing in the feet लोहम्-आस्ते पूर्व-वत्-आवृत: the chains became before like confined Vasudeva placed the girl child on the bed of Devaki, and wearing the chains in his feet became confined like before.


यशोदा नन्दपत्नी च जातं परमबुध्यत ।
न तल्लिङ्गं परिश्रान्ता निद्रयापगतस्मृति: ॥५३॥
यशोदा नन्द-पत्नी Yashodaa Nanda's wife
च जातम् परम्-अबुध्यत and was born, well knew न तत्-लिङ्गम् not its sex परिश्रान्ता निद्रया- fatigued by sleep अपगत-स्मृति: lost memory Nanda's wife Yashoda, knew well that a child was born, but did not know its sex, as she was overcome by fatigue and lost memory by sleep, Yoga Maayaa.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमे स्कन्धे पूर्वार्धे कृष्णजन्मनि तृतीय: अध्याय: ॥३॥
Thus ends the third discourse, bearing on the Advent of Shree Krishna, in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.