श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: अष्टम: अध्याय: श्री शुक उवाच - Shree Shuka said - गर्ग: पुरोहितो राजन् यदूनां सुमहातपा: ।
व्रजं जगाम नन्दस्य वसुदेवप्रचोदित: ॥१॥
गर्ग: पुरोहित: राजन् Garga, the family priest, O King!
यदूनाम् सुमहातपा: of the Yadus, the great ascetic, व्रजम् जगाम नन्दस्य to Vraja went of Nanda वसुदेव-प्रचोदित: by Vasudeva encouraged O King! The great ascetic Garga, the family priest of the Yadus, went to Nanda's Vraja, encouraged by Vasudeva.


तं दृष्ट्वा परमप्रीत: प्रत्युत्थाय कृताञ्जलि: ।
आनर्चाधोक्षजधिया प्रणिपातपुर:सरम् ॥२॥
तम् दृष्ट्वा परम-प्रीत: him to see, very delighted,
प्रत्युत्थाय कृत-अञ्जलि: rising from his seat, joining the palms, आनर्च-अधोक्षज-धिया worshipped (him) Lord Vishnu considering प्रणिपात-पुर:-सरम् prostrating in front moving Nanda was very delighted to see him, he arose from his seat, joined his palms and worshipped him considering him to be Lord Vishnu, and moved in front and prostrated.


सूपविष्टं कृतातिथ्यं गिरा सूनृतया मुनिम् ।
नन्दयित्वाब्रवीद् ब्रह्मन् पूर्णस्य करवाम किम् ॥३॥
सु-उपविष्टम् कृत-आतिथ्यम् comfortably seated, offered hospitality
गिरा सूनृतया मुनिम् by words sweet and true, the sage नन्दयित्वा-अब्रवीत् ब्रह्मन् delighting, said, ' O Holy one! पूर्णस्य करवाम किम् of (you) the fulfilled, should do what When sage Garga was comfortably seated, was offered hospitality, delighting him Nanda asked in sweet and true words, 'O Holy one! For the well fulfilled you, tell me, what I should do?'


महद्विचलनं नृणां गृहिणां दीनचेतसाम् ।
नि:श्रेयसाय भगवन् कल्पते नान्यथा क्वचित् ॥४॥
महत्-विचलनम् नृणाम् of the exalted, the coming, to the men
गृहिणाम् दीन-चेतसाम् householders, the dim-witted नि:श्रेयसाय भगवन् कल्पते for highest benefit, O Honourable! Happens न-अन्यथा क्वचित् not otherwise ever O Honourable sage! The coming of the exalted souls to the dim witted householder men's houses, happens for their highest benefit. It is not otherwise, ever.


ज्योतिषामयनं साक्षाद् यत्तज्ज्ञानमतीन्द्रियम् ।
प्रणीतं भवता येन पुमान् वेद परावरम् ॥५॥
ज्योतिषाम्-अयनम् साक्षात् of astrology, the treatise, directly
यत्-तत्-ज्ञानम्-अति-इन्द्रियम् which that knowledge is beyond sense perception प्रणीतम् भवता येन is expounded by you, by which पुमान् वेद परावरम् of a human being is known the past and future The treatise on astrology, which has been directly expounded by you, is beyond sense perception, by which the past and future of a human being is known.


त्वं हि ब्रह्मविदां श्रेष्ठ: संस्कारान् कर्तुमर्हसि ।
बालयोरनयोर्नृणां जन्मना ब्राह्मणो गुरु: ॥६॥
त्वम् हि ब्रह्म-विदाम् श्रेष्ठ: you alone, of Brahman knowers' the best
संस्कारान् कर्तुम्-अर्हसि ritual to perform are competent बालयो:-अनयो:-नृणाम् of children these two of men, जन्मना ब्राह्मण: गुरु: by (reason) of his birth, Braahmana is the preceptor You are the best of the knowers of Brahman, and competent to perform the ritual of these children. By reason of you being a Braahmana by birth you are a preceptor of men.


गर्ग उवाच - Garga said - यदूनामहमाचार्य: ख्यातश्च भुवि सर्वत: ।
सुतं मया संस्कृतं ते मन्यते देवकीसुतम् ॥७॥
यदूनाम्-अहम्-आचार्य: of the Yadus I am the family priest
ख्यात:-च भुवि सर्वत: well known and in the world everywhere सुतम् मया संस्कृतम् ते son by me consecrated your मन्यते देवकी-सुतम् will be taken to be Devaki's son 'I am the family priest of the Yadus, this is well known in the world all around. Your son, consecrated by me, will be understood to be Devaki's son.'


कंस: पापमति: सख्यं तव चानकदुन्दुभे: ।
देवक्या अष्टमो गर्भो न स्त्री भवितुमर्हति ॥८॥
कंस: पाप-मति: सख्यम् Kansa is evil minded, of friendship
तव च-अनकदुन्दुभे: your and of Vasudeva (he knows) देवक्या अष्टम: गर्भ: Devaki's eighth child न स्त्री भवितुम्-अर्हति not a female to be is possible Kansa is evil minded, and knows of your and Vasudeva's friendship. He ponders that it is not possible for Devaki's eighth child to be a female.


इति सञ्चिन्तयञ्छ्रुत्वा देवक्या दारिकावच: ।
अपि हन्ताऽऽगताशङ्कस्तर्हि तन्नोऽनयो भवेत् ॥९॥
इति सञ्चिन्तयन्-श्रुत्वा this pondering, hearing
देवक्या दारिका-वच: Devaki's daughter's words अपि हन्ता-आगत-आशङ्क:- 'is it that the killer has come', suspicious, तर्हि तत्-न:-अनय: भवेत् then, that our blunder will be Pondering thus, and hearing the words of Devaki's daughter, he may be suspicious that, 'Is it that the killer has come?' then that will be our blunder.


नन्द उवाच - Nanda said - अलक्षितोऽस्मिन् रहसि मामकैरपि गोव्रजे ।
कुरु द्विजातिसंस्कारं स्वस्तिवाचनपूर्वकम् ॥१०॥
अलक्षित:-अस्मिन् रहसि unseen in this, in secret
मामकै:-अपि गोव्रजे from my people also, in the cow-shed कुरु द्विजाति-संस्कारम् perform the twice-born's rituals स्वस्ति-वाचन-पूर्वकम् benedictory chants along with In this secret cow shed, unseen even by my own people, perform the rites for the twice born, along with the benedictory chants.


श्री शुक उवाच - Shree Shuka said - एवं सम्प्रार्थितो विप्र: स्वचिकीर्षितमेव तत् ।
चकार नामकरणं गूढो रहसि बालयो: ॥११॥
एवम् सम्प्रार्थित: विप्र: thus entreated the Braahmana
स्व-चिकीर्षितम्-एव तत् (his) own desire to do only that चकार नाम-करणम् performed the name giving गूढ: रहसि बालयो: concealed, in secret of the two boys Thus entreated, the Braahmana, whose own desire also was to perform that, remained hidden and in secret performed the name giving of the two boys.


गर्ग उवाच - Garga said - अयं हि रोहिणीपुत्रो रमयन् सुहृदो गुणै: ।
आख्यास्यते राम इति बलाधिक्याद् बलं विदु: ।
यदूनामपृथग्भावात् सङ्कर्षणमुशन्त्युत ॥१२॥
अयम् हि रोहिणी-पुत्र: this indeed, Rohinee's son
रमयन् सुहृद: गुणै: delighting kinsfolk with virtues आख्यास्यते राम इति will be named Raama, thus बल-अधिक्यात् बलम् विदु: with strength superiority, Bala know that यदूनाम्-अपृथक्-भावात् with the Yadus, of non-differentiating incline सङ्कर्षणम्-उशन्ति-उत Sankarshana will call also Indeed, this son of Rohini, will delight his kinsfolk with his virtues, and so will be named Raama. With his superiority in strength, know that he will be Bala. Also because of the non-differentiating incline with the Yadus, he will also be called Sankarshana.


आसन् वर्णास्त्रयो ह्यस्य गृह्णतोऽनुयुगं तनू: ।
शुक्लो रक्तस्तथा पीत इदानीं कृष्णतां गत: ॥१३॥
आसन् वर्णा:-त्रय: हि-अस्य having complexions three, indeed his
गृह्णत: अनु-युगम् तनू: taking in every Yuga, from शुक्ल: रक्त:-तथा पीत white, red and yellow, इदानीम् कृष्णताम् गत: this time dark complexion has taken Indeed, having taken three complexions in the Yugas before, white, red, and yellow, this time He has taken a dark complexion.


प्रागयं वसुदेवस्य क्वचिज्जातस्तवात्मज: ।
वासुदेव इति श्रीमानभिज्ञा: सम्प्रचक्षते ॥१४॥
प्राक्-अयम् वसुदेवस्य in the past this to Vasudeva
क्वचित्-जात:-तव-आत्मज: at sometime was born, your son वासुदेव इति श्रीमान्- Vaasudeva thus the wise अभिज्ञा: सम्प्रचक्षते knowers will call Sometime in the past this your son was born to Vasudeva. The wise, knowers of this fact, will call Him Vaasudeva.


बहूनि सन्ति नामानि रूपाणि च सुतस्य ते ।
गुणकर्मानुरूपाणि तान्यहं वेद नो जना: ॥१५॥
बहूनि सन्ति नामानि many are names
रूपाणि च सुतस्य ते forms and of son your गुण-कर्म-अनुरूपाणि qualities, deeds accordingly तानि-अहम् वेद नो जना: them I know, not the people Your son has many names and forms, according to His qualities and deeds, of which I know, and the common people do not know.


एष व: श्रेय आधास्यद् गोपगोकुलनन्दन: ।
अनेन सर्वदुर्गाणि यूयमञ्जस्तरिष्यथ ॥१६॥
एष: व: श्रेय आधास्यत् He, for you good will bring
गोप-गोकुल-नन्दन: of the cowherds, of Gokula the delight अनेन सर्व-दुर्गाणि by Him all difficulties यूयम्-अञ्ज:-तरिष्यथ you all easily will overcome He will bring good luck to you all. He will be the delight of the cowherds, and of Gokula. By Him , you all will overcome all difficulties.


पुरानेन व्रजपते साधवो दस्युपीडिता: ।
अराजके रक्ष्यमाणा जिग्युर्दस्यून् समेधिता: ॥१७॥
पुरा-अनेन व्रजपते in the past by Him, O lord of Vraja!
साधव: दस्यु-पीडिता: the noble by robbers tormented अराजके रक्ष्यमाणा: in anarchy, being protected जिग्यु:-दस्यून् समेधिता: won over the robbers, strengthened In the past, at the time of anarchy, the noble who were tormented by the robbers, were protected by Him, and strengthened by Him they won over the robbers.


य एतस्मिन् महाभागा: प्रीतिं कुर्वन्ति मानवा: ।
नारयोऽभिवन्त्येतान् विष्णुपक्षानिवासुरा: ॥१८॥
य: एतस्मिन् महाभागा: who to Him, highly blessed
प्रीतिम् कुर्वन्ति मानवा: affection have people न-अरय:-अभिवन्ति- not enemies over-power एतान् विष्णु-पक्षान्- them, Vishnu favoured इव-असुरा: like the demons Those highly blessed people who have affection for Him, enemies cannot over power them, like the demons cannot over power those favoured by Vishnu.


तस्मान्नन्दात्मजोऽयं ते नारायणसमो गुणै: ।
श्रिया कीर्त्यानुभावेन गोपायस्व समाहित: ॥१९॥
तस्मात्-नन्द-आत्मज:- therefore, O Nanda! Son
अयम् ते नारायण-सम: गुणै: this your, Naaraayana like in qualities, श्रिया कीर्त्या-अनुभावेन in splendour fame and glories गोपायस्व समाहित: look after Him carefully O Nanda, therefore, this son of yours is like Naaraayana in qualities, such as in splendour, fame, and glories. So look after Him carefully.


इत्यात्मानं समादिश्य गर्गे च स्वगृहं गते ।
नन्द: प्रमुदितो मेन आत्मानं पूर्णमाशिषाम् ॥२०॥
इति-आत्मानम् समादिश्य thus, to Nanda well instructed
गर्गे च स्व-गृहम् गते Garga having and own home returning नन्द: प्रमुदित: मेने Nanda much delighted, considered आत्मानम् पूर्णम्-आशिषाम् himself full of blessings When Garga had returned to his own home after having instructed Nanda well, Nanda was very delighted, and considered himself full of blessings.


कालेन व्रजताल्पेन गोकुले रामकेशवौ ।
जानुभ्यां सह पाणिभ्यां रिङ्कमाणौ विजहृतु: ॥२१॥
कालेन व्रजत-अल्पेन in time, going about slowly
गोकुले राम-केशवौ in Gokula, Raama and Keshava जानुभ्याम् सह पाणिभ्याम् knees with hands रिङ्कमाणौ विजहृतु: crawling, sported In time, in Gokula, Raama and Keshava, going about slowly crawling on the knees and hands sported about.


तावङ्घ्रियुग्ममनुकृष्य सरीसृपन्तौ घोषप्रघोषरुचिरं व्रजकर्दमेषु ।
तन्नादहृष्टमनसावनुसृत्य लोकं मुग्धप्रभीतवदुपेयतुरन्ति मात्रो: ॥२२॥
तौ-अङ्घ्रि-युग्मम्-अनुकृष्य of Their feet pairs dragging along,
सरीसृपन्तौ घोष-प्रघोष- fast walking the sound tinkling रुचिरम् व्रज-कर्दमेषु pleasant in the Vraja sand तत्-नाद-हृष्ट-मनसौ- by that sound delighted minded अनुसृत्य लोकम् मुग्ध-प्रभीत- following people, innocents and afraid वत्-उपेयतु:-अन्ति मात्रो: like, reached near the mothers Both of Them, dragged the pairs of Their feet as They tried to walk fast in the sands of Vraja. They were delighted in mind by the tinkling sound of the bells in their feet and girdle. When the people followed Them, They, like innocent and fearful Babes ran near to Their mothers.


तन्मातरौ निजसुतौ घृणया स्नुवन्त्यौ पङ्काङ्गरागरुचिरावुपगुह्य दोर्भ्याम् ।
दत्त्वा स्तनं प्रपिबतो: स्म मुखं निरीक्ष्य मुग्धस्मिताल्पदशनं ययतु: प्रमोदम् ॥२३॥
तत्-मातरौ निज-सुतौ the mothers, own sons,
घृणया स्नुवन्यौ with affection oozing breasts पङ्क-अङ्ग-राग-रुचिरौ- dust smeared limbs (sandal) paste, charming, उपगुह्य दोर्भ्याम् embracing with both arms, दत्त्वा-स्तनम् प्रपिबतो: स्म gave them breast, sucking while मुखम्-निरीक्ष्य-मुग्ध-स्मित- face watching, enchanted smile अल्प-दशनम् ययतु: प्रमोदम् small teeth, achieved ecstatic joy The mothers embraced their sons with both arms, with their breasts oozing with affection. They gave Them the breasts to suck and as They did so, they watched Their enchanting faces with charming smile with the small teeth, and achieved ecstatic joy.


यर्ह्यङ्गनादर्शनीयकुमारलीलावन्तर्व्रजे तदबला: प्रगृहीतपुच्छै: ।
वत्सैरितस्तत उभावनुकृष्यमाणौ प्रेक्षन्त्य उज्झितगृहा जहृषुर्हसन्त्य: ॥२४॥
यर्हि-अङ्गना-दर्शनीय- when by the young women were seen
कुमार-लीलौ-अन्त:-व्रजे the Boys' sports, inside Vraja, तत्-अबला: प्रगृहीत-पुच्छै: those Gopis, holding on the tails वत्सै:-इत:-तत: उभौ- of the calves, here and there, both अनुकृष्यमाणौ प्रेक्षन्त्य: being dragged, watching, उज्झित-गृहा: जहृषु:-हसन्त्य: leaving their houses, were delighted and laughed When the Boys were big enough, their sports were seen by the Gopis, as They held on to the tails of the calves, and were dragged by them here and there, inside Vraja. The Gopis came leaving their houses, and were delighted and laughed as they saw Them.


शृङ्ग्यग्निदंष्ट्र्यसिजलद्विजकण्टकेभ्य: क्रीडापरावतिचलौ स्वसुतौ निषेद्धुम् ।
गृह्याणि कर्तुमपि यत्र न तज्जनन्यौ शेकात आपतुरलं मनसोऽनवस्थाम् ॥२५॥
शृङ्गि-अग्नि-दंष्ट्रि-असि-जल- horned, fire, toothed, sword, water,
द्विज-कण्टकेभ्य: क्रीडापरौ- birds, thorns having, playing inclination, अतिचलौ स्वसुतौ निषेद्धुम् very restless, own sons, to restrict गृह्याणि कर्तुम्-अपि यत्र न house work to do also, where not तत्-जनन्यौ शेकाते those mothers were able, आपतु:-अलम् मनस:-अनवस्थाम् attained very much mentally perturbed The mothers, in trying to restrict the very restless sons, inclined to play with horned, sharp toothed animals, fire, sword, water, birds, plants having thorns, were unable to do their household work and so were mentally very perturbed.


कालेनाल्पेन राजर्षे राम: कृष्णश्च गोकुले ।
अघृष्टजानुभि: पद्भिर्विचक्रमतुरञ्जसा ॥२६॥
कालेन-अल्पेन राजर्षे in time short, O Royal sage!
राम: कृष्ण:-च गोकुले Raama Krishna and in Gokula अघृष्ट-जानुभि: पद्भि:- not crawling on knees, on feet विचक्रमतु:-अञ्जसा moved about with ease O Royal sage! In a short time, in Gokula, Raama and Krishna, no more crawling on the knees, moved about on Their feet with ease.


ततस्तु भगवान् कृष्णो वयस्यैर्व्रजबालकै: ।
सहरामो व्रजस्त्रीणां चिक्रीडे जनयन् मुदम् ॥२७॥
तत:-तु भगवान् कृष्ण: then, indeed, Lord Krishna
वयस्यै:-व्रज-बालकै: with (own) age Vraja children सह-राम: व्रज-स्त्रीणाम् along with Raama, to the Vraja women चिक्रीडे जनयन् मुदम् played, giving delight Then, Lord Krishna, indeed, along with Raama, started playing with the children of Vraja of His own age, giving delight to the women of Vraja.


कृष्णस्य गोप्यो रुचिरं वीक्ष्य कौमारचापलम् ।
शृण्वत्या: किल तन्मातुरिति होचु: समागता: ॥२८॥
कृष्णस्य गोप्य: रुचिरम् of Krishna, the Gopis charming
वीक्ष्य कौमार-चापलम् watching childhood pranks शृण्वत्या: किल तत्-मातु:- narrating surely, to His mother इति ह-उचु: समागता: this, it is said, said getting together The Gopis getting together, watched the charming childhood pranks of Krishna, and surely narrated them to His mother, and told to her,…


वत्सान् मुञ्चन् क्वचिदसमये क्रोशसंजातहास: ।
स्तेयं स्वाद्वत्त्यथ दधि पय: कल्पितै: स्तेययोगै: ।
मर्कान् भोक्ष्यन् विभजति स चेन्नात्ति भाण्डं भिनत्ति ।
द्रव्यालाभे स गृहकुपितो यात्युपक्रोश्य तोकान् ॥२९॥
वत्सान् मुञ्चन् क्वचित्- the calves lets loose sometimes,
असमये क्रोश-संजात-हास: at the wrong time, by scolding starts laughing स्तेयम् स्वादु-अत्ति-अथ steals tasty and eats then दधि पय: कल्पितै: स्तेय-योगै: curd and milk, by imagining robbing ways मर्कान् भोक्ष्यन् विभजति स: the monkeys feeds, distributes to all चेत्-न-अत्ति भाण्डम् भिनत्ति if He does not eat, the pots breaks, द्रव्य-अलाभे स: गृह-कुपित: things not getting He, to the house angered याति-उपक्रोश्य तोकान् goes, teasing the children He, sometimes lets loose the calves at the wrong time, and starts laughing when scolded. He steals and eats the tasty curd and milk, and by many ways of robbing. He feeds it to the monkeys and distributes it. If He does not eat it, He breaks the pots. And if He does not get anything in the house He is enraged and goes away teasing the children.


हस्ताग्राह्ये रचयति विधिं पीठकोलूखलाद्यै-
श्छिद्रं ह्यन्तर्निहितवयुन: शिक्यभाण्डेषु तद्वित् ।
ध्वान्तागारे धृतमणिगणं स्वाङ्गमर्थप्रदीपं
काले गोप्यो यर्हि गृहकृत्येषु सुव्यग्रचित्ता: ॥३०॥
हस्त-अग्राह्ये रचयति विधिम् to hands unreachable, invents ways
पीठक-उलूखल-आद्यै:- by stool, mortar etc., छिद्रम् हि-अन्त:-निहित hole indeed in the inside kept वयुन: शिक्य-भाण्डेषु तत्-वित् things in the overhanging pots, that knowing ध्वान्त-आगारे धृत-मणि-गणम् in dark room, wearing gems many स्वाङ्गम्-अर्थ-प्रदीपम् own body lustre for things, lamp काले गोप्य: यर्हि in the time the Gopis when गृह-कृत्येषु सुव्यग्र-चित्ता: in household work are very busy minded He knows the things in the overhanging pots, which are unreachable by hand, so he invents ways by getting on to a stool or a mortar, and makes holes in the pots. If the room is dark, the shine of the jewels He wears and the lustre of His own body become the lamp to show the materials there. He does all this when the Gopis are engrossed in their household work.


एवं धाष्ट्र्यान्युशति कुरुते मेहनादीनि वास्तौ
स्तेयोपायैर्विरचितकृति: सुप्रतीको यथाऽऽस्ते।
इत्थं स्त्रीभि: सभयनयनश्रीमुखालोकिनीभि-
र्व्याख्यातार्था प्रहसितमुखी न ह्युपालब्धुमैच्छत् ॥३१॥
एवम् धाष्ट्र्यानि-उशति in this manner stubborn words speaks
कुरुते मेहन-आदीनि वास्तौ does urine etc., in tidy house स्तेय-उपायै:-विरचित-कृति: by stealing means, accomplishes (His) purpose सुप्रतीक: यथा-आस्ते innocent like is standing इत्थम् स्त्रीभि: सभय-नयन- thus by the ladies, with fearful eyes श्रीमुख-आलोकिनीभि:- charming face watching व्याख्यात-अर्था प्रहसित-मुखी reporting the things, laughing faced (Yashodaa) न हि-उपालब्धुम्-ऐच्छत् not indeed to rebuke desired In this manner, He speaks stubbornly, by His means of stealing fulfils His purposes, here, He is standing like an innocent person. Thus reported by the ladies, and watching His fearful eyes and charming face, Yashodaa did not feel like rebuking her son.


एकदा क्रीडमानास्ते रामाद्या गोपदारका: ।
कृष्णो मृदं भक्षितवानिति मात्रे न्यवेदयन् ॥३२॥
एकदा क्रीडमाना:-ते one day, at play, they
राम-आद्या गोप-दारका: Raama, and other cowherd boys कृष्ण: मृदम् भक्षितवान्- Krishna earth had eaten इति मात्रे न्यवेदयन् this to the mother complained One day, when Krishna, Raama and other cowherd boys were at play, they complained to the mother that Krishna had eaten earth.


सा गृहीत्वा करे कृष्णमुपालभ्य हितैषिणी ।
यशोदा भयसम्भ्रान्तप्रेक्षणाक्षमभाषत ॥३३॥
सा गृहीत्वा करे कृष्णम्- she holding Him by the hand, Krishna,
उपालभ्य हितैषिणी scolding, the well-wisher यशोदा भय-सम्भ्रान्त- Yashodaa, with fear bewildered प्रेक्षण-अक्षम्-अभाषत look and eyes, said The well-wisher Yashodaa, held Him by the hand and scolded Him. Seeing His fear bewildered look and eyes, she said,…


कस्मान्मृदमदान्तात्मन् भवान् भक्षितवान् रह: ।
वदन्ति तावका ह्येते कुमारास्तेऽग्रजोऽप्ययम् ॥३४॥
कस्मात्-मृदम्-अदान्तात्मन् 'why earth, O Naughty
भवान् भक्षितवान् रह: You! did eat in hiding वदन्ति तावका: हि-एते कुमारा:- so say your indeed these boys ते-अग्रज:-अपि-अयम् your elder brother also this' 'O You Naughty child! Why did you eat the earth, in hiding. Indeed, these boys, your friends, and even your elder brother, say so.'


श्री कृष्ण उवाच - Shree Krishna said - नाहं भक्षितवानम्ब सर्वे मिथ्याभिशंसिन: ।
यदि सत्यगिरस्तर्हि समक्षं पश्य मे मुखम् ॥३५॥
न-अहम् भक्षितवान्-अम्ब 'not did I eat, O Mother!
सर्वे मिथ्या-अभिशंसिन: All untruth speakers यदि सत्य-गिर:-तर्हि if true are the words, then समक्षम् पश्य मे मुखम् in front look (into) my mouth’ ’O Mother! I did not eat earth. All of them speak untruth. If their words are true, then in front of them look into my mouth.'


यद्येवं तर्हि व्यादेहीत्युक्त: स भगवान् हरि: ।
व्यादत्ताव्याहतैश्वर्य: क्रीडामनुजबालक: ॥३६॥
यदि-एवम् तर्हि व्यादेहि- if so, then open,
इति-उक्त: स: भगवान् हरि: thus said, He, The Lord Shree Hari व्यादत्त-अव्याहत-ऐश्वर्य: opened, of unrestricted lordship, क्रीडा-मनुज-बालक: sporting, as human child 'If that is so, then, open the mouth.' Thus being told, The Lord Shree Hari, of unrestricted lordship, sporting a human child form, opened His mouth.


सा तत्र ददृशे विश्वं जगत् स्थास्नु च खं दिश: ।
साद्रिद्वीपाब्धिभूगोलं सवाय्वग्नीन्दुतारकम् ॥३७॥
सा तत्र ददृशे विश्वं जगत् she, there saw the world, mobile
स्थास्नु च खम् दिश: immobile, and sky, the directions स-अद्रि-द्वीप-अब्धि-भूगोलम् with mountains, continents, ocean, whole of earth स-वायु-अग्नि-इन्दु-तारकम् with the air, fire, moon and stars There, she saw the mobile and the immobile world, the sky and the directions, the continents with the mountains, the ocean, the whole of earth, with the air and fire, the moon and the stars.


ज्योतिश्चक्रं जलं तेजो नभस्वान् वियदेव च ।
वैकारिकाणीन्द्रियाणि मनो मात्रा गुणास्त्रय: ॥३८॥
ज्योति:-चक्रम् जलम् तेज: the luminaries' disc, water, lightening
नभस्वान् वियत्-एव च the wind, the atmosphere, also and वैकारिकाणि-इन्द्रियाणि the Saatvic senses, the senses, मन: मात्रा: गुणा:-त्रय: mind, the objects of senses, the Gunas three She also saw the luminaries' disc, water, lightening, the wind, the atmosphere, and also the Saatvic senses, the Raajasic senses, mind, the objects of senses, the three Gunas.


एतद् विचित्रं सह जीवकालस्वभावकर्माशयलिङ्गभेदम् ।
सूनोस्तनौ वीक्ष्य विदारितास्ये व्रजं सहात्मानमवाप शङ्काम् ॥३९॥
एतद् विचित्रम् सह जीव- this surprising, with the beings,
काल-स्वभाव-कर्म- Kaala, (Time) the nature, the actions आशय-लिङ्ग-भेदम् tendency, in physical diversity सूनो:-तनौ वीक्ष्य विदारित- in the son's body observing in the wide open आस्ये व्रजम् सह-आत्मानम्- mouth, Vraja, with her own self अवाप शङ्काम् got dismayed All this surprising, with the beings, Kaala, (Time) the nature, the actions, the tendency, in the physical diversity, observing in the son's body and in the wide open mouth, also Vraja, with her own self, Yashodaa got dismayed.


किं स्वप्न एतदुत देवमाया किं वा मदीयो बत बुद्धिमोह: ।
अथो अमुष्यैव ममार्भकस्य य: कश्चनौत्पत्तिक आत्मयोग: ॥४०॥
किम् स्वप्न एतत्-उत what dream (is) it, or
देव-माया किम् वा The Lord's delusion, what or मदीय: बत बुद्धि-मोह: my definitely mind's illusion अथ: अमुष्य-एव or that of this only मम-अर्भकस्य य: कश्चन- my son's some sort of औत्पत्तिक: आत्म-योग: inborn self glory 'What is it? Is it a dream or a delusion created by The Lord? Or is it an illusion of my own mind? Or is it that this son of mine has some sort of divine inborn self glory.'


अथो यथावन्न वितर्कगोचरं चेतोमन:कर्मवचोभिरञ्जसा ।
यदाश्रयं येन यत: प्रतीयते सुदुर्विभाव्यं प्रणतास्मि तत्पदम् ॥४१॥
अथ: यथावत्-न वितर्क- therefore, as It is, not by reasoning
गोचरम् चेत:-मन:-कर्म- comprehendible by intellect, mind, actions, वचोभि:-अञ्जसा words, easily यत्-आश्रयम् येन यत: Which is the support, by Whose presiding over प्रतीयते सुदुर्विभाव्यम् is perceived, is very difficult to be guessed प्रणता-अस्मि तत्-पदम् bowed am I to That feet Therefore, That Which, in Its true form, cannot be easily comprehended by reasoning, by the intellect, by the mind, actions or words, and is very difficult to be guessed, Who is The Support of the universe, and by Whose presiding over, the universe can be perceived, I am bowed at His feet.


अहं ममासौ पतिरेष मे सुतो व्रजेश्वरस्याखिलवित्तपा सती ।
गोप्यश्च गोपा: सहगोधनाश्च मे यन्माययेत्थं कुमति: स मे गति: ॥४२॥
अहम् मम-असौ पति:- me, my this husband,
एष मे सुत: व्रजेश्वरस्य- this my son, of Vraja's the lord's अखिल-वित्तपा सती entire fortune the mistress गोप्य:-च गोपा: सह- the Gopis and the cowherds, with गोधना:-च मे यत्-मायया- the cattle wealth and my, by Whose delusion इत्थम् कुमति: स: मे गति: such perverted notion (is), He (is) my refuge That I am, this is my husband, this is my son, I am the mistress of the entire fortune of the lord of Vraja, the Gopis and the cowherds and the cattle wealth is all mine, this sort of perverted notion is generated in me by Whose delusion, He, is my refuge.


इत्थं विदिततत्त्वायां गोपिकायां स ईश्वर: ।
वैष्णवीं व्यतनोन्मायां पुत्रस्नेहमयीं विभु: ॥४३॥
इत्थम् विदित-तत्त्वायाम् in this manner, in the known the Truth
गोपिकायाम् स: ईश्वर: in Gopi (Yashodaa), He, The Almighty Lord वैष्णवीम् व्यतनोत्-मायाम् the divine charm infusing Maayaa पुत्र-स्नेह-मयीम् विभु: of maternal love, The Eternal In this manner, He, The Eternal Almighty Lord infused the Maayaa of the divine charm of maternal love in the Truth knowing Gopi Yashodaa.


सद्योनष्टस्मृतिर्गोपी साऽऽरोप्यारोहमात्मजम् ।
प्रवृद्धस्नेहकलिलहृदयाऽऽसीद् यथा पुरा ॥४४॥
सद्य:-नष्ट-स्मृति:-गोपी instantly lost the revelation Gopi,
सा-आरोप्य-आरोहम्-आत्मजम् she lifting in lap the son प्रवृद्ध-स्नेह-कलिल-हृदया- with intense affection overflowing heart आसीत् यथा पुरा remained like before She, the Gopi Yashodaa, had instantly lost the revelation, and picked her son up in her lap and with her heart full of intense affection, remained as she was before.


त्रय्या चोपनिषद्भिश्च सांख्ययोगैश्च सात्वतै: ।
उपगीयमानमाहात्म्यं हरिं सामन्यतात्मजम् ॥४५॥
त्रय्या च-उपनिषद्भि:-च by the three (Vedas) and by the Upanishads
सांख्य-योगै:-च सात्वतै: by the Saankhya philosophy and scriptures उपगीयमान-माहात्म्यम् extolled the glory हरिम् सा-अमन्यत-आत्मजम् of Shree Hari, she considered son Shree Hari, Whose glory is extolled by the three Vedas, the Upanishads, Saankhya philosophy, and the devotional scriptures, Him, she considered to be her son.


राजा-उवाच - The King said - नन्द: किमकरोद् ब्रह्मन् श्रेयं एवं महोदयम् ।
यशोदा च महाभागा पपौ यस्या: स्तनं हरि: ॥४६॥
नन्द: किम्-अकरोत् ब्रह्मन् Nanda, what did, O Holy one!
श्रेयम् एवम् महोदयम् meritorious of such great fortune यशोदा च महाभागा Yashodaa and the highly blessed पपौ यस्या: स्तनम् हरि: sucked whose breasts, Shree Hari O Holy One! What meritorious deed did Nanda do, to deserve such great fortune, and even Yashodaa, the highly blessed, whose breasts Shree Hari sucked.


पितरौ नान्वविन्देतां कृष्णोदारार्भकेहितम् ।
गायन्त्यद्यापि कवयो यल्लोकशमलापहम् ॥४७॥
पितरौ न-अन्वविन्देताम् parents did not enjoy
कृष्ण-उदार-अर्भक-ईहितम् by Krishna the charming infantile sports गायन्ति-अद्य-अपि कवय: sing of which, today even sages, यत्-लोक-शमल-अपहम् which are of the people sins removers While, His parents did not enjoy Krishna's infantile charming sports, which the sages sing of even today, and by which the sins of the people are removed.


श्री शुक उवाच - Shree Shuka said - द्रोणो वसूनां प्रवरो धरया सह भार्यया ।
करिष्यमाण आदेशान् ब्रह्मणस्तमुवाच ह ॥४८॥
द्रोण: वसूनाम् प्रवर: Drona, of the Vasus the foremost
धरया सह भार्यया Dharaa with the wife करिष्यमाण आदेशान् carrying out the instructions ब्रह्मण:-तम्-उवाच ह of Brahmaa, to him said indeed Drona, the foremost of the Vasus, with his wife Dharaa, carried out the instructions of Brahmaa, and said to him,…


जातयोर्नौ महादेवे भुवि विश्वेश्वरे हरौ ।
भक्ति: स्यात् परमा लोके ययाञ्जो दुर्गतिं तरेत् ॥४९॥
जात-योनौ महादेवे भुवि taking birth in The Great Lord, on the earth,
विश्वेश्वरे हरौ The Almighty Lord of the Universe, Shree Hari, भक्ति: स्यात् परमा लोके devotion may be supreme, in the world यया-अञ्ज: दुर्गतिम् तरेत् by which easily evil destiny escapes When we take birth on the earth, may we be endowed with the supreme devotion for The Almighty Lord Hari, The Ruler of the universe, by which one easily escapes the evil destiny in the world.


अस्त्वित्युक्त: स भगवान् व्रजे द्रोणो महायशा: ।
जज्ञे नन्द इति ख्यातो यशोदा सा धराभवत् ॥५०॥
अस्तु-इति-उक्त: स: भगवान् 'So be it,' said He, the lord,
व्रजे द्रोण: महायशा: in Vraja, Drona, the well famed जज्ञे नन्द: इति ख्यात: became Nanda, thus well known यशोदा सा धरा-अभवत् Yashodaa, she Dharaa became He, the lord Brahmaa said, 'So be it.' Thus the well famed Drona, in Vraja, became the well known Nanda, and Dharaa, she became Yashodaa.


ततो भक्तिर्भगवति पुत्रीभूते जनार्दने ।
दम्पत्योर्नितरामासीद् गोपगोपीषु भारत ॥५१॥
तत: भक्ति:-भगवति then, devotion in The Lord
पुत्रीभूते जनार्दने on becoming The Son, in Lord Vishnu, दम्पत्यो:-नितराम्-आसीत् of the couple, to a high extent was गोप-गोपीषु भारत in the Gopas and Gopis, O Pareekshit! O Pareekshit! on Lord Vishnu's becoming The Son of the couple, the devotion of Gopa Nanda and Gopi Yashodaa in The Lord was of a high degree.


कृष्णो ब्रह्मण आदेशं सत्यं कर्तुं व्रजे विभु: ।
सहरामो वसंश्चक्रे तेषां प्रीतिं स्वलीलया ॥५२॥
कृष्ण: ब्रह्मण आदेशम् Krishna, Brahmaa's boon
सत्यम् कर्तुम् व्रजे विभु: true to stand in Vraja, The Lord सह-राम: वसन्-चक्रे with Raama, dwelling, made तेषाम् प्रीतिम् स्व-लीलया their delight by own sports Krishna, along with Raama, dwelling in Vraja, brought delight to them by His infantile pranks, to make Brahmaa's boon prove true.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशम स्कन्धे पूर्वार्धे विश्वरूपदर्शने अष्टम: अध्याय: ॥८॥
Thus ends the eighth discourse, bearing on a Vision of the Cosmic form (of the Lord), in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.