श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: दशम: अध्याय: राजा-उवाच - The King said - कथ्यतां भगवन्नेतत्तयो: शापस्य कारणम् ।
यत्तद् विगर्हितं कर्म येन वा देवर्षेस्तम: ॥१॥
कथ्यताम् भगवन्-एतत्- do relate, O Holy One! This,
तयो: शापस्य कारणम् their the curse reason यत्-तद् विगर्हितम् that which lowly action येन वा देवर्षे:-तम: by which or the divine sage's anger O Holy One! Do relate the reason for their curse, or that lowly action of theirs which aroused the anger of the divine sage.


श्री शुक उवाच - Shree Shuka said - रुद्रस्यानुचरौ भूत्वा सुदृप्तौ धनदात्मजौ ।
कैलाशोपवने रम्ये मन्दाकिन्यां मदोत्कटौ ॥२॥
रुद्रस्य-अनुचरौ भूत्वा Rudra's attendents, became
सुदृप्तौ धनद-आत्मजौ highly arrogant Kuber's sons, कैलाश-उपवने रम्ये in Kailaasha garden pleasant मन्दाकिन्याम् मद-उत्कटौ in Mandaakini (river) by liquor intoxicated They, Kuber's sons, being the attendents of Rudra, became highly arrogant, and in the pleasant garden of Kailaasha, near the Mandaakini river, intoxicated by liquor,…


वारुणीं मदिरां पीत्वा मदाघूर्णितलोचनौ ।
स्त्रीजनैरनुगायद्भिश्चेरतु: पुष्पिते वने ॥३॥
वारुणीम् मदिराम् पीत्वा Vaarunee wine having drunk
मद-आघूर्णित-लोचनौ by intoxication rolling eyes (both) स्त्री-जनै:-अनुगायद्भि:- by women folk singing followed चेरतु: पुष्पिते वने roamed in the flowering garden Both had drunk the Vaarunee wine. Their eyes were rolling with intoxication, and they roamed about the flowering garden followed by singing women folk.


अन्त: प्रविश्य गंगायामम्भोजवनराजिनि ।
चिक्रीडतुर्युवतिभिर्गजाविव करेणुभि: ॥४॥
अन्त: प्रविश्य गङायाम्- inside entering Ganga
अम्भोज-वन-राजिनि lotus clusters embedded चिक्रीडतु:-युवतिभि:- sported with the damsels गजौ-इव करेणुभि: two elephants like with female elephants They entered the Ganges embedded with clusters of lotuses, and sported there with the damsels, like two elephants sporting with the female elephants.


यदृच्छया च देवर्षिर्भगवांस्तत्र कौरव ।
अपश्यन्नारदो देवौ क्षीबाणौ समबुध्यत ॥५॥
यदृच्छया च देवर्षि:- providentially, and, the divine sage,
भगवान्-तत्र कौरव the lord, there, O Scion of the Kurus! अपश्यत्-नारद: saw Naarada देवौ क्षीबाणौ समबुध्यत the two demy-gods intoxicated, understood By Providence, the divine sage lord Naarada, saw the two demigods there, and understood them to be intoxicated.


तं दृष्ट्वा ब्रीडिता देव्यो विवस्त्रा: शापशङ्किता: ।
वासांसि पर्यधु: शीघ्रं विवस्त्रौ नैव गुह्यकौ ॥६॥
तम् दृष्ट्वा ब्रीडिता: देव्य: him seeing ashamed, the women,
विवस्त्रा: शाप-शङ्किता: uncovered, of curse afraid वासांसि पर्यधु: शीघ्रम् clothes put on quickly विवस्त्रौ न-एव गुह्यकौ uncovered did not even the Yakshas The uncovered women seeing Naarada, were ashamed and for fear of being cursed, quickly put on their clothes, but the two naked Yakshas did not do so.


तौ दृष्ट्वा मदिरामत्तौ श्रीमदान्धौ सुरात्मजौ ।
तयोरनुग्रहार्थाय शापं दास्यन्निदं जगौ ॥७॥
तौ दृष्ट्वा मदिरा-मत्तौ them seeing, by wine intoxicated
श्रीमद्-अन्धौ सुर-आत्मजौ by pride blinded, Kuber's sons तयो:-अनुग्रह-अर्थाय for their good purpose शापम् दास्यन्-इदम् जगौ curse showering, this said Naarada saw the two sons of Kubera intoxicated by wine, and blinded with arrogance. For the purpose of bringing them good, he showered a curse on them and said,…


नारद उवाच - Naarada said - न ह्यन्यो जुषतो जोष्यान् बुद्धिभ्रंशो रजोगुण: ।
श्रीमदादाभिजात्यादिर्यत्र स्त्री द्यूतमासव: ॥८॥
न हि-अन्य: जुषत: not indeed other, of those indulged
जोष्यान् बुद्धि-भ्रंश: रजोगुण: in enjoyable objects, mental distortion, of Rajoguna श्रीमदात्-आभिजात्य-आदि:- than wealth, even pedigree etc., यत्र स्त्री द्यूतम्-आसव: where woman gambling and liquor are Indeed, there is no other Rajoguna oriented cause of mental distortion, of those who indulge in sense objects' enjoyment, as wealth, not even pedigree etc., where there are also women, gambling and liquor.


हन्यन्ते पशवो यत्र निर्दयैरजितात्मभि: ।
मन्यमानैरिमं देहमजरामृत्यु नश्वरम् ॥९॥
हन्यन्ते पशव: यत्र kill animals, where
निर्दयै:-अजित-आत्मभि: by cruel, not mind-controlled मन्यमानै:-इमम् देहम्- considering this body अजर-अमृत्यु नश्वरम् not aging, not dying, perishable Where, those who have not controlled their minds, the merciless people, kill the animals and consider this perishable body to be non-aging and death-less.


देवसंज्ञितमप्यन्ते कृमिविड्भस्मसंज्ञितम् ।
भूतध्रुक् तत्कृते स्वार्थं किं वेद निरयो यत: ॥१०॥
देव-संज्ञितम्-अपि-अन्ते a god called also, in the end
कृमि-विड्-भस्म-संज्ञितम् worm, ordure, ash is called भूत-ध्रुक् तत्-कृते स्वार्थम् to beings offending for that purpose, interest किम् वेद निरय: यत: what is there, know that hell is from that The body which is called god, that also ultimately is reduced to worm, ordure or ash and is named as such. For that, what is the purpose or interest fulfilled by offending the beings, it should be known that it leads to hell.


देह: किमन्नदातु: स्वं निषेक्तुर्मातुरेव च ।
मातु: पितुर्वा बलिन: क्रेतुरग्ने: शुनोऽपि वा ॥११॥
देह: किम्-अन्न-दातु: the body, is it of the food giver's
स्वम् निषेक्तु:-मातु:-एव च of own father, of mother also and मातु: पितु:-वा बलिन: of mother, father or, of a powerful (man) क्रेतु:-अग्ने: शुन:-अपि वा of a buyer, of fire, of a dog or Does this body belong to the one who gives it food, or to ones father, or to the mother, or to the mother's father, or to a powerful person, to the buyer of the body, to fire or to the dog.


एवं साधारणं देहमव्यक्तप्रभवाप्ययम् ।
को विद्वानात्मसात् कृत्वा हन्ति जन्तूनृतेऽसत: ॥१२॥
एवम् साधारणम् देहम्- thus, an ordinary body
अव्यक्त-प्रभव-अप्ययम् from the Unmanifest comes and even disappears क: विद्वान्-आत्मसात् कृत्वा which wise (person), identifying with it हन्ति जन्तून्-ऋते-असत: will kill animals, except for fools Thus an ordinary body springs from the Unmanifest Prakriti and disappears into that. Which wise man would identify the Self with it, and kill animals except for fools.


असत: श्रीमदान्धस्य दारिद्र्यं परमाञ्जनम् ।
आत्मौपम्येन भूतानि दरिद्र: परमीक्षते ॥१३॥
असत: श्रीमद्-अन्धस्य for the wicked, by wealth blinded
दारिद्र्यम् परम-अञ्जनम् poverty is the best corrilium, आत्म-औपम्येन भूतानि with self equality, the beings, दरिद्र: परम-ईक्षते a poor, best sees For the wicked person blinded by wealth, poverty is the best corrilium. A poor person best looks at others as equal to himself.


यथा कण्टकविद्धाङ्गो जन्तोर्नेच्छति तां व्यथाम् ।
जीवसाम्यं गतो लिङैर्न तथाविद्धकण्टक: ॥१४॥
यथा कण्टक-विद्ध-अङ्ग: just as, a thorn pricked body,
जन्तो:-न-इच्छति ताम् व्यथाम् of a person, (he) does not desire that pain जीव-साम्यम् गत: लिङै:- of living beings similarity realizing by the embodied, न तथा-अविद्ध-कण्टक: not like that, (one) not pricked by a thorn Just as person pricked in the body by a thorn, does not want that pain for others, for he realizes the similarity of the embodied living beings, like that, the one who has not been pricked by a thorn, does not know.


दरिद्रो निरहंस्तम्भो मुक्त: सर्वमदैरिह ।
कृच्छ्रं यदृच्छयाऽऽप्नोति तद्-हि तस्य परं तप: ॥१५॥
दरिद्र: नि:-अहम्-स्तम्भ: a poor person, without ego pillar
मुक्त: सर्व-मदै:-इह is free from all pride here, कृच्छ्रम् यदृच्छया-आप्नोति the hardship by Providence gets तत्-हि तस्य परम् तप: that alone is his highest austerity A poor person, without the stiffness of the pillar of ego, here, is free from all pride. Whatever hardships he suffers due to Providence that alone is his highest austerity.


नित्यं क्षुत्क्षामदेहस्य दरिद्रस्यान्नकाङ्क्षिण: ।
इन्द्रियाण्यनुशुष्यन्ति हिंसापि विनिवर्तते ॥१६॥
नित्यम् क्षुत्-क्षाम-देहस्य always by hunger emaciated bodied
दरिद्रस्य-अन्न-काङ्क्षिण: of a poor man, food desiring इन्द्रियाणि-अनुशुष्यन्ति Indriyas become feeble हिंसा-अपि विनिवर्तते violence also leaves him A poor man's body which is emaciated by hunger and always wanting food, his senses also become feeble and violence also leaves him.


दरिद्रस्यैव युज्यन्ते साधव: समदर्शिन: ।
सद्भि: क्षिणोति तं तर्षं तत आराद् विशुद्ध्यति ॥१७॥
दरिद्रस्य-एव युज्यन्ते of the poor only, come in contact
साधव: समदर्शिन: the noble, of equipoised sight सद्भि: क्षिणोति तम् तर्षम् with the pious is reduced his thirst आराद् विशुद्ध्यति soon is purified Only the poor come in contact with the noble people, whose sight is equipoised. In the company of the pious souls, the thirst of the poor is reduced and he is soon purified.


साधूनां समचित्तानां मुकुन्दचरणैषिणाम् ।
उपेक्ष्यै: किं धनस्तम्भैरसद्भिरसदाश्रयै: ॥१८॥
साधूनाम् सम-चित्तानाम् of the pious, of the equanimity minded,
मुकुन्दचरण-ऐषिणाम् of Mukunda's feet desiring, उपेक्ष्यै: किं धन-स्तम्भै:- are to be ignored, what of the pillars of wealth असद्भि:-असत्-आश्रयै: the wicked, by sense pleasures supported What purpose do the pious souls have with the wicked, the pillars of wealth, supported by sense pleasures? They are to be ignored by the pious who are equanimity minded and desire for Mukunda's feet alone.


तदहं मत्तयोर्माध्व्या वारुण्या श्रीमदान्धयो: ।
तमोमदं हरिष्यामि स्त्रैणयोरजितात्मनो: ॥१९॥
तत्-अहम् मत्तयो:-माध्व्या so, I, of the two intoxicated, by wine
वारुण्या श्रीमद्-अन्धयो: Vaarunee, by fortune blinded तम:-मदम् हरिष्यामि ignorance pride will take away स्त्रैणयो:-अजित-आत्मनो: slaves of women, of uncontrolled minds Hence, I will take away the pride of the two intoxicated, drunk by the wine Vaarunee, blinded by fortune, slaves of women, uncontrolled minds, full of ignorance and pride.


यदिमौ लोकपालस्य पुत्रौ भूत्वा तम:प्लुतौ ।
न विवाससमात्मानं विजानीत: सुदुर्मदौ ॥२०॥
यत्-इमौ लोकपालस्य in that, that these, of the guardian
पुत्रौ भूत्वा तम:-प्लुतौ two sons, being, by ignorance overcome न विवाससम्-आत्मानम् do not uncovered themselves विजानीत: सुदुर्मदौ recognize well intoxicated In that, that these two being the sons of Kubera, the world's guardian, do not recognize themselves as uncovered, overcome as they are by ignorance and are also well intoxicated.


अतोऽर्हत: स्थावरतां स्यातां नैवं यथा पुन: ।
स्मृति: स्यान्मत्प्रसादेन तत्रापि मदनुग्रहात् ॥२१॥
अत:-अर्हत: स्थावरताम् therefore, deserve to be trees
स्याताम् न-एवम् यथा पुन: may not like this, like before स्मृति: स्यात्-मत्-प्रसादेन consciousness may be, by my grace तत्र-अपि मत्-अनुग्रहात् there also, by my benevolence Therefore, they both deserve to be trees, so that they may not be like this again. By my favour, and by my grace, in that state also, they will have consciousness of themselves.


वासुदेवस्य सान्निध्यं लब्ध्वा दिव्यशरच्छते ।
वृत्ते स्वर्लोकतां भूयो लब्धभक्ती भविष्यत: ॥२२॥
वासुदेवस्य सान्निध्यम् of Vaasudeva presence
लब्ध्वा दिव्य-शरद्-शते having divine hundred years having वृत्ते स्व:-लोकताम् भूय: passed, own realm again attaining लब्ध-भक्ती भविष्यत: acquired devotion will be They attaining the presence of Vaasudeva, after a hundred divine years have passed, will regain their own realm and will also acquire devotion.


श्री शुक उवाच - Shree Shuka said - एवमुक्त्वा स देवर्षिर्गतो नारायणाश्रमम् ।
नलकूबरमणिग्रीवावासतुर्यमलार्जुनौ ॥२३॥
एवम्-उक्त्वा स: देवर्षि:- thus saying, that divine sage
गत: नारायण-आश्रमम् went to Naaraayana's hermitage नलकूबर-मणिग्रीवौ- Nalakoobara and Manigreeva आसतु:-यमल-अर्जुनौ became Yamala and Arjuna Thus saying, the divine sage went away to the hermitage of sage Naaraayana. Nalakoobara and Manigreeva, became Yamala and Arjuna.


ऋषेर्भागवतमुख्यस्य सत्यं कर्तुं वचो हरि: ।
जगाम शनकैस्तत्र यत्रास्तां यमलार्जुनौ ॥२४॥
ऋषे:-भागवत-मुख्यस्य of the sage of the devotees the foremost,
सत्यम् कर्तुम् वच: हरि: to true prove the words, Lord Shree Hari जगाम शनकै:-तत्र went slowly there, यत्र-आस्ताम् यमल-अर्जुनौ where were Yamala and Arjuna To prove the words of the divine sage Naarada, the foremost of the devotees, to be true, Lord Shree Hari slowly went towards where Yamala and Arjuna were standing as trees.


देवर्षिर्मे प्रियतमो यदिमौ धनदात्मजौ ।
तत्तथा साधयिष्यामि यद् गीतं तन्महात्मना ॥२५॥
देवर्षि:-मे प्रियतम: the divine sage is my dear most
यत्-इमौ धनद-आत्मजौ that these two, of Kubera the sons तत्-तथा साधयिष्यामि that like that will accomplish यद् गीतम् तत्-महात्मना which was said by that great soul (Naarada) That divine sage Naarada is most dear to me. I will conduct to redeem the two sons of Kubera in the manner in which the great soul Naarada had said.


इत्यन्तरेणार्जुनयो: कृष्णस्तु यमयोर्ययौ ।
आत्मनिर्वेशमात्रेण तिर्यग्गतमुलूखलम् ॥२६॥
इति-अन्तरेण-अर्जुनयो: thus, in the middle of the Arjuna
कृष्ण:-तु यमयो:-ययौ Krishna, indeed, the both went आत्म-निर्वेश-मात्रेण by own entering alone तिर्यक्-गतम्-उलूखलम् sideways went the mortar Thus, thinking, Krishna, indeed went between both the Arjuna trees. Just by His entering, the mortar fell sideways.


बालेन निष्कर्षयतान्वगुलूखलं तद्
दामोदरेण तरसोत्कलिताङ्घ्रिबन्धौ ।
निष्पेततु: परमविक्रमितातिवेपस्कन्ध
प्रवालविटपौ कृतचण्डशब्दौ ॥२७॥
बालेन निष्कर्षयता- by the child dragging
अन्वक्-उलूखलम् तत् the sideways (turned) mortar that दामोदरेण तरसा- by the rope, soon उत्कलित-अङ्घ्रि-बन्धौ uprooted the roots bindings निष्पेततु: परम-विक्रमित- fell, by the Supreme Force अति-वेप-स्कन्ध- violently shaken, trunks प्रवाल-विटपौ leaves the two trees कृत-चण्ड-शब्दौ making fierce sound By the child Krishna, dragging the sideways turned mortar tied with a cord, uprooted the bindings of the roots of the trees, their trunks and leaves violently shaken, they fell with a fierce sound.


तत्र श्रिया परमया ककुभ: स्फुरन्तौ
सिद्धावुपेत्य कुजयोरिव जातवेदा: ।
कृष्णं प्रणम्य शिरसाखिललोकनाथं
बद्धाञ्जली विरजसाविदमूचतु: स्म ॥२८॥
तत्र श्रिया परमया there, by splendour great
ककुभ: स्फुरन्तौ the directions illuminating सिद्धौ-उपेत्य कुजयो:- two celestial bodies, approached from two trees इव जातवेदा: like fire कृष्णम् प्रणम्य शिरसा- to Krishna bowing with head, अखिल-लोक-नाथम् the entire world's Lord, बद्ध-अञ्जली विरजसौ- joined palms, devoid of pride इदम्-ऊचतु: स्म this said There, from the two trees emerged two celestial bodies, like fire, illuminating the direction by their great splendour. They bowed to Krishna The Lord of the whole world, with their heads, and devoid of pride, with joined palms, said this,…


कृष्ण कृष्ण महायोगिंस्त्वमाद्य: पुरुष: पर: ।
व्यक्ताव्यक्तमिदं विश्वं रूपं ते ब्राह्मणा विदु: ॥२९॥
कृष्ण कृष्ण महायोगिन्- 'Krishna! O Krishna! O Great Yogi!
त्वम्-आद्य: पुरुष: पर: You are the Primary Person, Supreme, व्यक्त-अव्यक्तम्-इदम् of the manifest and unmanifest, this विश्वम् रूपम् ते universe, form You are, ब्राह्मणा विदु: the Braahmanas know 'Krishna! O Krishna Great Yogi! You are the Primary Person, Supreme. Your form is this manifest and unmanifest universe. The Braahmanas know this truth.


त्वमेक: सर्वभूतानां देहास्वात्मेन्द्रियेश्वर: ।
त्वमेव कालो भगवान् विष्णुरव्यय ईश्वर: ॥३०॥
त्वम्-एक: सर्व-भूतानाम् You alone of all beings (are)
देह-असु-आत्म-इन्द्रिय-ईश्वर: of body, life, ego, senses, The Controller त्वम्-एव काल: You only are Time, भगवान् विष्णु:-अव्यय ईश्वर: Lord Vishnu, imperishable The Almighty You alone are The controller of the body, the life force, the ego and the senses of all the created beings. You only are Time, The Al-mighty Imperishable Lord Vishnu.


त्वं महान् प्रकृति: सूक्ष्मा रज: सत्त्वतमोमयी ।
त्वमेव पुरुषोऽध्यक्ष: सर्वक्षेत्रविकारवित् ॥३१॥
त्वम् महान् प्रकृति: सूक्ष्मा You are Mahat-tatva, Prakriti minute
रज: सत्त्व-तमोमयी with Rajas, Sattva and Tamas, त्वम्-एव पुरुष:-अध्यक्ष: You alone are The Person, The Witness सर्व-क्षेत्र-विकार-वित् of all, their sphere of action and decay Knower You alone are the Mahat-tatva, the minute Prakriti with its Sattva, Rajas and Tamas. You alone are The Person, The Witness and Knower of the sphere of their action and of their decay.


गृह्यमाणैस्त्वमग्राह्यो विकारै: प्राकृतैर्गुणै: ।
को न्विहार्हति विज्ञातुं प्राक् सिद्धं गुणसंवृत: ॥३२॥
गृह्यमाणै:-त्वम्-अग्राह्य: by the perceived (Gunas), You cannot be grasped
विकारै: प्राकृतै:-गुणै: and by the modifications of the Prakriti's Gunas क: नु-इह-अर्हति विज्ञातुम् who indeed, here, is capable to know प्राक् सिद्धम् गुणसंवृत: the previously existent, by Gunas covered You cannot be grasped by the perceived Gunas or by the modifications of the Gunas of Prakriti. Which man, here, in this world, enclosed in the Gunas, is capable to know The previously existent You.


तस्मै तुभ्यं भगवते वासुदेवाय वेधसे ।
आत्मद्योतगुणैश्छन्नमहिम्ने ब्रह्मणे नम: ॥३३॥
तस्मै तुभ्यम् भगवते to That You, Lord
वासुदेवाय वेधसे Vaasudeva, The Deity of Intellect आत्म-द्योत-गुणै:- by Your Self illumination, (illumined) by the Gunas छन्न-महिम्ने ब्रह्मणे नम: covered glory, to The Creator, Hail Hail, To That You, Lord Vaasudeva, The Deity of Intellect, by Your Self illumination, illumined Gunas covering Your glory, to The Creator Hail.


यस्यावतारा ज्ञायन्ते शरीरेष्वशरीरिण: ।
तैस्तैरतुल्यातिशयैर्वीर्यैर्देहिष्वसंगतै: ॥३४॥
यस्य-अवतारा: ज्ञायन्ते (You) Whose descents are known
शरीरेषु-अशरीरिण: to the embodied, of The Unembodied तै:-तै:-तुल्य- by all those types अतिशयै:-वीर्यै:-देहिषु-असंगतै: of immense valour in the embodied unequalled Of You, the Unembodied, Whose descents are known by those very corporeal frames having immense valour, by the embodied, and which are unequalled by the embodied.


स भवान् सर्वलोकस्य भवाय विभवाय च ।
अवतीर्णोंऽशभागेन साम्प्रतं पतिराशिषाम् ॥३५॥
स: भवान् सर्वलोकस्य That You, for all the created beings',
भवाय विभवाय च well-being liberation and अवतीर्ण:-अंशभागेन descended in integral form साम्प्रतम् पति:-आशिषाम् at this time, The Lord of Blessings That You, The Lord, The Dispenser of all blessings, at this time, have descended in Your integral form, for the wellbeing and liberation of all the created beings.


नम: परमकल्याण नम: परममङ्गल।
वासुदेवाय शान्ताय यदूनां पतये नम: ॥३६॥
नम: परम-कल्याण Hail! O most blessed One
नम: परम-मङ्गल Hail! O most propitious ! वासुदेवाय शान्ताय to the Vaasudeva gentle ! यदूनाम् पतये नम: to the Lord of the Yadus, Hail! Hail! O most blessed One, Hail! O most propitious Lord! To the gentle Vaasudeva! to the Lord of the Yadus, Hail!


अनुजानीहि नौ भूमंस्तवानुचरकिङ्करौ ।
दर्शनं नौ भगवत ऋषेरासीदनुग्रहात् ॥३७॥
अनुजानीहि नौ भूमन्- consider us, O Perfect One!
तव-अनुचर-किङ्करौ Your servants' servants दर्शनम् नौ भगवत: the sight to us both, of (You) The Almighty ऋषे:-आसीत्-अनुग्रहात् by the sage was grace O Perfect One! consider us both, the servants of Your servant. O Almighty, Your auspicious sight to us both, was by the grace of the holy sage, Naarada.


वाणी गुणानुकथने श्रवणौ कथायां हस्तौ च कर्मसु मनस्तव पादयोर्न: ।
स्मृत्यां शिरस्तव निवासजगत्प्रणामे दृष्टि: सतां दर्शनेऽस्तु भवत्तनूनाम् ॥३८॥
वाणी गुण-अनुकथने (our) voice in excellences recounting
श्रवणौ कथायाम् (in hearing) the ears the stories हस्तौ च कर्मसु hands in actions मन:-तव पादयो:- mind in Your feet न: स्मृत्याम् शिर:-तव in our memory, head Your निवास-जगत्-प्रणामे the abode, the world in bowing दृष्टि: सताम् दर्शने sight in the virtuous beholding अस्तु भवत्-तनूनाम् may be, Your embodiments May our voices be engaged in recounting Your excellences, ears in hearing Your stories, hands in doing Your work, mind in memory of Your feet, head in bowing to the world, Your abode, and sight in beholding the virtuous, Your embodiments.


श्रीशुक उवाच - Shree Shuka said - इत्थं संकीर्तितस्ताभ्यां भगवान् गोकुलेश्वर: ।
दाम्ना चोलूखले बद्ध: प्रहसन्नाह गुह्यकौ ॥३९॥
इत्थम् संकीर्तित:-ताभ्याम् thus exalted by them (both),
भगवान् गोकुल-ईश्वर: The Almighty, Gokula Lord, दाम्ना च-उलूखले बद्ध: by a rope and to the mortar tied, प्रहसन्-आह गुह्यकौ laughingly said to the two Yakshas The Almighty Lord of Gokula, tied to the mortar by a rope, thus exalted by them, laughingly said to the two Yakshas,….


भगवान् उवाच - The Lord said - ज्ञातं मम पुरैवैतदृषिणा करुणात्मना ।
यच्छ्रीमदान्धयोर्वाग्भिर्विभ्रंशोऽनुग्रह: कृत: ॥४०॥
ज्ञातम् मम पुरा-एव- known to Me before only was
एतत्-ऋषिणा करुण-आत्मना this by the sage kind hearted यत्-श्री-मद-अन्धयो:- that by fortune pride blinded वाग्भि:-विभ्रंश:-अनुग्रह: कृत: by curse shattered, grace showered It was known to Me before only that by the curse of the kind hearted sage, your blinding pride generated by the fortune was shattered, and so grace was showered on you both.


साधूनां समचित्तानां सुतरां मत्कृतात्मनाम् ।
दर्शनान्नो भवेद् बन्ध: पुंसोऽक्ष्णो: सवितुर्यथा ॥४१॥
साधूनाम् सम-चित्तानाम् of the saintly, equanimity minded
सुतराम् मत्-कृत-आत्मनाम् therefore, in Me established selves दर्शनात्-न भवेत् बन्ध: पुंस:- by sight does not happen bondage of men अक्ष्णो: सवितु:-यथा of the eyes by the sun like By the sight of the saintly, the equanimity minded, whose selves are thoroughly established in Me, therefore, there is no bondage for men, just as by the presence of the eyes the Sun is not obstructed.


तद् गच्छतं मत्परमौ नलकूबर सादनम् ।
सञ्जातो मयि भावो वामीप्सित: परमोऽभव: ॥४२॥
तत् गच्छतम् मत्-परमौ therefore, both of you go, to Me realized,
नलकूबर सादनम् Nalakoobara, Manigreeva, to own abodes सञ्जात: मयि भाव: kindled in Me devotion, वाम्-ईप्सित: परम:-अभव: by you both is sought, supreme cessation (of rebirth) Therefore, O Nalakoobara and Manigreeva, both of you return to your abodes. Now that You have realized the highest object of devotion in Me, and have kindled and sought the supreme state of cessation of rebirth.


श्री शुक उवाच - Shree Shuka said - इत्युक्तौ तौ परिक्रम्य प्रणम्य च पुन: पुन: ।
बद्धोलूखलमामन्त्र्य जग्मतुर्दिशमुत्तराम् ॥४३॥
इति-उक्तौ तौ परिक्रम्य thus having said, they both circumambulating
प्रणम्य च पुन: पुन: and bowing again and again बद्ध-उलूखलम्-आमन्त्र्य tied to the mortar's, (The Lord), taking permission, जग्मतु:-दिशम्-उत्तराम् went to the direction Northern They both, having said so, circumambulating and bowing again and again, took the permission of The Lord tied to the mortar, went away towards the Northern direction.


श्री मद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे नारदशापो नाम दशम: अध्याय: ॥१०॥
Thus ends the tenth discourse, 'Imprecation pronounced (on Nalakoobara and Manigreeva) by Naarada', in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.