श्रीमद्भागवतमहापुराणम् प्रथम स्कन्ध: अथ षोडश: अध्याय; सूत उवाच - Soota said - तत: परीक्षिद् द्विजवर्यशिक्षया महीं महाभागवत: शशास ह ।
यथा हि सूत्यामभिजातकोविदा: समादिशन् विप्र महद्गुणस्तथा ॥१॥
तत: परीक्षित् द्विज-वर्य- then, Pareekshit, by Braahmanas of high order
शिक्षया महीम् महा-भागवत: teachings, the earth, the great devotee शशास ह यथा हि ruled, indeed, as had सूत्याम्-अभिजात-कोविदा: at time of birth, astrologers of repute समादिशन् विप्र had indicated, O Shaunaka! महद्-गुण:-तथा of great virtues like that Then, after the ascent of the Paandavas, the great devotee of the Lord, Pareekshit ruled the earth as the Brahmanas of high order had instructed him. O Shaunaka! As the astrologers of repute had indicated at the time of his birth, he possessed all those noble virtues.


स उत्तरस्य तनयामुपयेम इरावतीम् ।
जनमेजयादींश्चतुरस्तस्यामुत्पादयत् सुतान् ॥२॥
स: उत्तरस्य तनयाम्- he Uttaraa's daughter
उपयेमे इरावतीम् married Iraavattee जनमेजय-आदीन् चतुर:- Janamejaya and other four तस्याम्-उत्पादयत् सुतान् in her, gave birth to sons He, Pareekshit married Uttara's daughter Iraavatee, and from her gave birth to Janamejaya and other four sons.


आजहाराश्वमेधांस्त्रीन् गङ्गायां भूरि दक्षिणान् ।
शारद्वतं गुरुं कृत्वा देवा यत्राक्षिगोचरा: ॥३॥
आजहार-अश्वमेधान्-त्रीन् performed Ashwamedha three
गङ्गायाम् भूरि दक्षिणान् on Gangaa, liberally paid शारद्वतम् गुरुम् कृत्वा Sharadvaana (Kripaachaarya) guide as देवा: यत्र-अक्षि-गोचरा: gods where by eyes were seen He performed three Ashwamedhas, on the bank of Ganga, taking Kripaachaarya as the guide. He paid liberally to the priests and even the gods were seen present there with mortal eyes.


निजग्राहौजसा वीर: कलिं दिग्विजये क्वचित् ।
नृपलिङ्गधरं शूद्रं घ्नन्तं गोमिथुनं पदा ॥४॥
निजग्राह-ओजसा वीर: subdued (by his) might the brave one
कलिम् दिग्विजये क्वचित् Kali, during the conquest, sometime नृप-लिङ्ग-धरम् a prince form assuming शूद्रम् घ्नन्तम् Shudra, hitting गो-मिथुनम् पदा a cow couple by foot Sometime, during his conquest, the mighty one, by his valour, subdued the Shudra Kali, who assuming the form of a prince was hitting a cow and a bull with his foot.


शौनक उवाच - Shaunaka said - कस्य हेतोर्निजग्राह कलिं दिग्विजये नृप: ।
नृदेवचिह्नधृक् शूद्रकोऽसौ गां य: पदाहनत् ॥
तत्कथ्यतां महाभाग यदि कृष्णकथाश्रयम् ॥५॥
कस्य हेतो:-निजग्राह by what reason punished
कलिम् दिग्विजये नृप: Kali, while conquering, the king नृदेव-चिह्न-धृक् शूद्रक:-असौ prince form assuming, Shudra this गाम् य: पदा-अहनत् cow who by foot hit तत्-कथ्यताम् महाभाग that (story) do tell, O exalted One! यदि कृष्ण-कथा-आश्रयम् If, to Krishna story is connected O exalted One! What was the reason because of which, on the course of conquering, the king just punished Kali who had assumed the form of a prince and this Shudra was hitting the cow with his foot. Do tell that story, if, of course, it is connected to the story of Lord Krishna.


अथवास्य पदाम्भोजमकरन्दलिहाम् सताम्
किमन्यैरसदालापैरायुषो यदसद्व्यय: ॥६॥
अथवा-अस्य पद-अम्भोज- otherwise, His feet lotuses'
मकरन्द-लिहाम् सताम् honey tasting saints किम्-अन्यै:-असत्-आलापै:- what (use) other idle talking आयुष: यत्-असद्-व्यय: age by which meaninglessly is spent Otherwise, for the saints who taste the honey flowing from His lotus feet, what use is idle talking by which life is meaninglessly spent.


क्षुद्रायुषां नृणामङ्ग मर्त्यानामृतमिच्छताम् ।
इहोपहूतो भगवान् मृत्यु: शामित्रकर्मणी ॥७॥
क्षुद्र-आयुषाम् नृणाम्-अङ्ग short lived peoples, O dear!
मर्त्यानाम्-अमृतम्-इच्छताम् mortals liberation seeking इह-उपहूत: भगवान् मृत्यु: here invited (is) Lord Death शामित्र-कर्मणी (for) propitiatory rites O Dear! For the benefit of the mortal people with short lives, who are seeking liberation, the Lord of Death is invited here for propitiatory rites.


न कश्चिन्म्रियते तावत् यावदास्त इहान्तक: ।
एतदर्थं हि भगवानाहूत: परमर्षिभि: ॥
अहो नृलोके पीयेत हरिलीलामृतं वच: ॥८॥
न कश्चित्-म्रियते तावत् not anyone will die till then,
यावत्-आस्त इह-अन्तक: when is present here Yama (Lord of Death) एतत्-अर्थम् हि this reason only भगवान्-आहूत: the Lord was invited परम-ऋषिभि: by great sages अहो नृलोके पीयेत Oh! In mortal world, may drink हरि-लीला-अमृतम् वच: Hari's sporting ambrosial discourses The great sages invited the Lord Of Death, Yama, because so long as He is there no one will die, and Oh! so in this mortal world people may get to drink the ambrosial discourses relating the sports of Hari.


मन्दस्य मन्दप्रज्ञस्य वयो मन्दायुषश्च वै ।
निद्रया ह्रियते नक्तं दिवा च व्यर्थकर्मभि: ॥९॥
मन्दस्य मन्द-प्रज्ञस्य of the unfortunate, dull minded
वय: मन्द-आयुष:-च वै by age short lived and also निद्रया ह्रियते नक्तम् in sleep is lost the night दिवा च व्यर्थ-कर्मभि: and the day in baseless pursuits The life span of the unfortunate men, of the dull minded, and short-lived, is lost, by sleep in the night and by baseless pursuits in the daytime.


स्ऊत उवाच - Soota said - यदा परीक्षित् कुरुजाङ्गलेऽशृणोत् कलिं प्रविष्टं निजचक्रवर्तिते ।
निशम्य वार्तामनतिप्रियां तत: शरासनं संयुगशौण्डिराददे ॥१०॥
यदा परीक्षित् कुरुजाङ्गले- when Pareekshit, in Kurujaangaala
अशृणोत् कलिम् प्रविष्टम् heard of Kali's entry निज-चक्रवर्तिते निशम्य in his empire, hearing वार्ताम्-अनति-प्रियाम् the message, not very pleasing तत: शरासनम् संयुग-शौण्डि:-आददे then bow, for battle the warrior took up When living in Kurujaangaala, Pareekshit heard of the not very pleasant message of Kali having entered his empire, and so the haughty king took up his bow for a fight.


स्वलंकृतं श्यामतुरङ्गयोजितं रथं मृगेन्द्रध्वजमाश्रित: पुरात् ।
वृतो रथाश्वद्विपपत्तियुक्तया स्वसेनया दिग्विजयाय निर्गत: ॥११॥
सु-अलंकृतम् well decorated
श्याम-तुरङ्ग-योजितम् रथम् dark horses driven chariot मृगेन्द्र-ध्वजम्-आश्रित: lion (emblem) flagged, riding, पुरात् वृत: रथ-अश्व- from the city, surrounded by chariots, horses, द्विप-पत्ति-युक्तया स्व-सेनया elephants, foot soldiers, accompanied by his own army दिग्विजयाय निर्गत: to conquer (the world) set out Pareekshit, set out from his city, to conquer the world. He was riding a well decorated chariot driven by dark horses and having the emblem of a lion on the flag. He was surrounded and accompanied by his own army, comprising of chariots, horses, elephants and foot soldiers.


भद्राश्वं केतुमालं च भारतं चोत्तरान् कुरून् ।
किम्पुरुषादीनि वर्षाणि विजित्य जगृहे बलिम् ॥१२॥
भद्राश्वम् केतुमालम् च Bhadraashva, and Ketumaala
भारतम् च-उत्तरान् कुरून् Bhaarata and northern Kurus किम्पुरुष-आदीनि वर्षाणि Kimpurush etc., countries विजित्य जगृहे बलिम् conquered and received tributes He, Pareekshita conquered Bhadraashva, Ketumaala, Bhaarata, northern Kurus, Kimpurusha and other countries and received tributes.


तत्र तत्रोपशृण्वान: स्वपूर्वेषां महात्मनाम् ।
प्रगीयमाणं च यश: कृष्णमाहात्म्यसूचकम् ॥१३॥
तत्र तत्र-उपशृण्वान: there and there, (he) heard
स्व-पूर्वेषाम् महात्मनाम् his own ancestors', the great soled प्रगीयमाणम् च यश: being sung and fame कृष्ण-माहात्म्य-सूचकम् Krishna's grace indicating Every where there, he heard the the fame of his own ancesters being related and also the tales indicating Krishna's glory.


आत्मानं च परित्रातमश्वत्थाम्नोऽस्त्रतेजस: ।
स्नेहं च वृष्णिपार्थानां तेषां भक्तिं च केशवे ॥१४॥
आत्मानम् च परित्रातम्- and his own deliverance
अश्वत्थाम्न: अस्त्र-तेजस: from Ashvatthaamaa's missile fire स्नेहम् च वृष्णि-पार्थानाम् affection and Vrishnees' and Paandavas तेषाम् भक्तिम् च केशवे and their devotion to Krishna He heard of his own deliverance by Krishna from the fire of the missile, charged by Ashvatthaamaa. Also about the affection between the Vrishnees and the Paandavas, and their devotion to Krishna.


तेभ्य: परमसंतुष्ट: प्रीत्युज्जृम्भितलोचन: ।
महाधनानि वासांसि ददौ हारान् महामना: ॥१५॥
तेभ्य: परम-संतुष्ट: by them greatly satisfied
प्रीति-उज्जृम्भित-लोचन: with pleasure wide eyes महा-धनानि वासांसि great wealth garments ददौ हारान् महामना: gave necklaces, noble minded He was greatly impressed and was wide eyed with pleasure. The noble minded one gave them great wealth, garments and necklaces.


सारथ्यपारषदसेवनसख्यदौत्यवीरासनानुगमनस्तवनप्रणामान् ।
स्निग्धेषु पाण्डुषु जगत्प्रणतिं च विष्णोर्भक्तिं करोति नृपतिश्चरणारविन्दे ॥१६॥
सारथ्य-पारषद-सेवन-सख्य- charioteer, councillor, attendant, friend
दौत्य-वीरासन-अनुगमन-स्तवन- ambassador, waiter, follower, praising प्रणामान् स्निग्धेषु पाण्डुषु greetings to loving Paandavas जगत्-प्रणतिम् च by the world causing and विष्णो:-भक्तिम् करोति to Krishna devotion increased नृपति:-चरण-अरविन्दे of the king feet lotuses Hearing of the various roles played by Krishna for His loving Paandavas as, a charioteer, councilor, attendent, friend, ambassedor, waiter, follower, praising them, greeting them, the king's devotion to the lotus feet of Krishna.


तस्यैवं वर्तमानस्य पूर्वेषां वृत्तिमन्वहम् ।
नातिदूरे किलाश्चर्यं यदासीत् तन्निबोध मे ॥१७॥
तस्य-एवम् वर्तमानस्य his like this, living
पूर्वेषाम् वृत्तम्-अन्वहम् of ancestors example following न-अतिदूरे किल-आश्चर्यम् not very far, indeed a surprise यत्-आसीत् तत्-निबोध मे which happened, that hear from me In this manner, as he was living and following the example of his ancesters, a strange thing happened, not very far from his camp. Hear this from me.


धर्म: पदैकेन चरन् विच्छायामुपलभ्य गाम् ।
पृच्छति स्माश्रुवदनां विवत्सामिव मातरम् ॥१८॥
धर्म: पदा-एकेन चरन् Dharma (righteousness) by foot one trotting
विच्छायाम्-उपलभ्य गाम् lustreless seeing the cow पृच्छति स्म-अश्रु-वदनाम् asked her tears on face विवत्साम्-इव मातरम् lost her child, like a mother Dharma, the god of virtues, in the form of a bull, was trotting about on one foot. He met a cow lustreless and face covered with tears, like a mother who has lost her child.


धर्म उवाच - Dharma said - कच्चिद्भद्रेऽनामयमात्मनस्ते विच्छायासि म्लायतेषन्मुखेन ।
आलक्षये भवतीमन्तराधिं दूरे बन्धुं शोचसि कञ्चनाम्ब ॥१९॥
कच्चित्-भद्रे-अनामयम- is it good lady, keeping well,
आत्मन:-ते विच्छाया-असि own your, paled are you म्लायत-ईषत्-मुखेन dull somewhat face आलक्षये भवतीम्-अन्तर- see you internally आधिम् दूरे बन्धुम् disturbed, afar dear one शोचसि कञ्चन-अम्ब thinking, some one O Mother! Good Lady! Are you well? By your dull and somewhat paled face, you look to me as if pained at heart. Is it that O Mother! You are thinking of someone dear to you, who is living afar?


पादैर्न्यूनं शोचसि मैकपादमात्मानं वा वृषलैर्भोक्ष्यमाणम् ।
अहो सुरादीन् हृतयज्ञभागान् प्रजा उत स्विन्मघवत्यवर्षति ॥२०॥
पादै:-न्यूनम् शोचसि by feet deprived, grieved
मा-एक-पादम्-आत्मानम् वा for me one legged, self or वृषलै:-भोक्ष्यमाणम् by Shudra's will be ruled अहो सुरादीन् हृत-यज्ञ-भागान् Alas for gods deprived of Yagya share प्रजा उत स्वित्- (or for) people, indeed, is it मघवति-अवर्षति Indra not pouring rains Is it for one legged me, who is deprived of other three legs, or are you grieving because you will be ruled by the Shudras, now on? Alas is your sorrow because of the gods not getting their share of sacrifices, or is it because the people are suffering due to Indra holding back rains?


अरक्ष्यमाणा: स्त्रिय उर्वि बालान् शोचस्यथो पुरुषादैरिवार्तान् ।
वाचं देवीं ब्रह्मकुले कुकर्मण्यब्रह्मण्ये राजकुले कुलाग्र्यान् ॥२१॥
अरक्ष्यमाणा: स्त्रिय: उर्वि unprotected women, O Earth!
बालान् शोचसि-अथ: children grieve or then पुरुषादै:-इव-आर्तान् by demon like (men) tormented वाचम् देवीम् ब्रह्म-कुले Speech Goddess (Saraswati) in Brahma's houses कुकर्मणि-अब्रह्मण्ये in unbecoming activities, not proper for Braahmanas, राजकुले कुल-अग्र्यान् royal houses, the high ones O Earth! Do you grieve for the unprotected women and children, tormented by the demon like men? Are you sorry for the Goddess of Speech, Sarasvati bound up in Braahmana's houses? Or is it that the high ones of the Braahmanas are in duty of the royal houses who do not respect them and are even against them?


किं क्षत्रबन्धून् कलिनोपसृष्टान् राष्ट्राणि वा तैरवरोपितानि ।
इतस्ततो वाशनपानवास: स्नानव्यवायोन्मुखजीवलोकम् ॥२२॥
किम् क्षत्रबन्धून् is it the Kshatriyas fallen
कलिना-उपसृष्टान् by Kali obsessed राष्ट्राणि वा तै:-अवरोपितानि or nations, by them destructed इत:-तत: वा-अशन-पान-वास: here and there, or, eating drinking living स्नान-व्यवाय- bathing and sexually उन्मुख-जीव-लोकम् engaged human beings Or, is it that you are grieving for the fallen Kshatriyas, adversly effected by Kali, or for the nations distructed by them? Or is it for those human beings who eat, drink, live, bathe and are sexaully engaged here and there?


यद्वाम्ब ते भूरिभरावतारकृतावतारस्य हरेर्धरित्रि ।
अन्तर्हितस्य स्मरती विसृष्टा कर्माणि निर्वाणविलम्बितानि ॥२३॥
यद्-वा-अम्ब ते is it or O Mother! your
भूरि-भर-अवतार-कृत- great burden (to) relieve, took अवतारस्य हरे:-धरित्रि incarnation Hari, O Earth! अन्तर्हितस्य स्मरती having vanished, remembering विसृष्टा कर्माणि deserted, (His) exploits निर्वाण-विलम्बितानि liberation granting O Mother Earth! Is it that you are deserted by Hari, who had incarnated to relieve you of your great burden, He, having vanished you remember His exploits which are liberation granting.


इदं ममाचक्ष्व तवाधिमूलं वसुन्धरे येन विकर्शितासि ।
कालेन वा ते बलिनां बलीयसा सुरार्चितं किं हृतमम्ब सौभगम् ॥२४॥
इदम् मम-आचक्ष्व this to me say
तव-आधि-मूलम् your agony's cause वसुन्धरे येन विकर्शिता-असि O Storehouse of all riches! by which drained are you कालेन वा ते by Time or your बलिनाम् बलीयसा of the strongest strong सुर-अर्चितम् किम् हृतम्- by the gods extolled is it stolen अम्ब सौभगम् O Mother! Good fortune O Mother Earth! O Storehouse of all riches! Do tell me the cause of your agony, by which you are drained. Is it that Time the most powerful of all powerful beings has robbed you of your good fortune, which even the gods extolled about?


धरण्युवाच - Earth said - भवान् हि वेद तत्सर्वं यन्मां धर्मानुपृच्छसि ।
चतुर्भिर्वर्त॔से येन पादैर्लोकसुखावहै: ॥२५॥
भवान् हि वेद तत्-सर्वम् you indeed know that all
यत्-माम् धर्म-अनुपृच्छसि which (to) me, O Dharma! are asking चतुर्भि:-वर्त॔से येन by four were present, by Whose (grace) पादै:-लोक-सुख-आवहै: legs, to the world happiness bringing O Dharma! Indeed you know all that about which you are asking me. It was by Whose, but Krishna's grace that you were present with your four legs which gave happiness to the world.


सत्यं शौचं दया क्षान्तिस्त्याग: सन्तोष आर्जवम् ।
शमो दमस्तप: साम्यं तितिक्षोपरति: श्रुतम् ॥२६॥
सत्यम् शौचम् दया क्षान्ति:- truthfulness, purity, compassion, forgivingness,
त्याग: सन्तोष: आर्जवम् liberality, contentment, simplicity, शम: दम:-तप: peacefulness, sense control, perseverance, equality, साम्यम् तितिक्षा-उपरति: श्रुतम् forbearance, unattachment, spiritual knowledge, Truthfulness, purity, compassion, forgiveness, liberality, contentment, simplicity, peacefulness, control of senses, perseverance, equality, forebearance, unattachment, spiritual knowledge,….


ज्ञानं विरक्तिरैश्वर्यं शौर्यं तेजो बलं स्मृति: ।
स्वातन्त्र्यं कौशलं कान्तिर्धैर्यं मार्दवमेव च ॥२७॥
ज्ञानम् विरक्ति:- self realization, dispassion,
ऐश्वर्यम् शौर्यम् तेज: affluence, heroism, splendour, बलम् स्मृति: strength, memory, स्वातन्त्र्यम् कौशलम् independence, aptitude, कान्ति:-धैर्यम् brilliance, patience, मार्दवम्-एव च softness also and self realization, dispassion, affluence, heroism, splendour, strength, memory, independence, aptitude, brilliance, patience, softness also and…


प्रागल्भ्यं प्रश्रय: शीलं सह ओजो बलं भग: ।
गाम्भीर्यं स्थैर्यमास्तिक्यं कीर्तिर्मानोऽनहंकृति: ॥२८॥
प्रागल्भ्यम् प्रश्रय: शीलम् boldness, dependability, modesty,
सह: ओजो बलम् भग: amiability, valour, bravery, dignity, गाम्भीर्यम् स्थैर्यम्-आस्तिक्यम् solemn, tenacity, reverence, कीर्ति:-मान:-अनहंकृति: good reputation, honour, non-egoless, boldness, deendibility, modesty, amiability, valour, bravery, dignity, solemness, tenacity, reverence, good reputation, respectability and non-egoness….


एते चान्ये च भगवन्नित्या यत्र महागुणा: ।
प्रार्थ्या महत्त्वमिच्छद्भिर्न वियन्ति स्म कर्हिचित् ॥२९॥
एते च-अन्ये च भगवन्- these and other and O Dharma!
नित्या: यत्र महागुणा: ever present, Where (in Him) great virtues प्रार्थ्या: महत्त्वम्-इच्छद्भि:- sought by greatness aspiring, न वियन्ति स्म कर्हिचित् never decline what-so-ever O Dharma! These and other great virtues which are saught by people aspiring for greatness are ever present in Him and do not decline what-so-ever.


तेनाहं गुणपात्रेण श्रीनिवासेन साम्प्रतम् ।
शोचामि रहितं लोकं पाप्मना कलिनेक्षितम् ॥३०॥
तेन-अहम् गुण-पात्रेण by Him, I, the repository of virtues
श्रीनिवासेन साम्प्रतम् the abode of Shree (wealth), just now शोचामि रहितम् लोकम् grieve, deprived world पाप्मना कलिना-ईक्षितम् by the evil minded Kali eyed Just now, I grieve for the world deprived of Him, the repository of Shreeand virtues, Who is eyed by the evil minded Kali.


आत्मानं चानुशोचामि भवन्तं चामरोत्तमम् ।
देवान् पितृनृषीन् साधून् सर्वान् वर्णांस्तथाऽऽश्रमान् ॥३१॥
आत्मानम् च-अनुशोचामि myself and concerned of
भवन्तम् च-अमर-उत्तमम् yourself and of gods the leader देवान् पितृन्-ऋषीन् साधून् the deities, manes, sages holy men सर्वान् वर्णान्-तथा-आश्रमान् all casts and aashramas I am worried about myself, concerned about yourself-the leader of gods, the dieties, manes, sages, holy men, and people of all grades (casts) and stages (aashramas) of life.


ब्रह्मादयो बहुतिथं यदपाङ्गमोक्षकामास्तप: समचरन् भगवत्प्रपन्ना: ।
सा श्री: स्ववासमरविन्दवनं विहाय यत्पादसौभगमलं भजतेऽनुरक्ता ॥३२॥
ब्रह्म-आदय: बहु-तिथम् Brahmaa and others, for many days
यत्-अपाङ्ग-मोक्ष-कामा:- that glance liberation seeking तप: समचरन् भगवत्-प्रपन्ना: austerities practice, to The Lord devoted सा श्री: स्व-वासम्- that Shree (herself) own abode अरविन्द-वनम् विहाय lotus garden leaving यत्-पाद-सौभगम्- Whose feet fragrance अमलम् भजते-अनुरक्ता excessively experiences, full of love Brahmaa and others, seeking liberation, and fully devoted to The Lord, for long practice austerities, and covet the glance of Shree. Shree, who herself leaving her own abode of lotus garden, with full adoration, constantly experiences the excessive fragerance of Whose feet.


तस्याहमब्जकुलिशाङ्कुशकेतुकेतै: श्रीमत्पदैर्भगवत: समलंकृताङ्गी ।
त्रीनत्यरोच उपलभ्य ततो विभूतिं लोकान् स मां व्यसृजदुत्स्मयतीं तदन्ते ॥३३॥
तस्य-अहम्-अब्ज-कुलिश- His I, lotus, thunderbolt,
अङ्कुश-केतु-केतै: goad and flag marks श्रीमत्-पदै:-भगवत: (bearing) divine feet of The Lord समलंकृत-अङ्गी adorned limbed त्रीन्-अत्यरोचे उपलभ्य three (worlds) outshone, gaining तत: विभूतिम् लोकान् from their splendour, the worlds स: माम् व्यसृजत्- He, me forsook उत्स्मयतीम् तत्-अन्ते my pride to kill I out shone the three worlds by gaining splendour from the divine feet of The Lord, which bear the marks of lotus, thunderbolt, goad and flag, that adorned my limbs. To kill that pride in me, He foresook me.


यो वै ममातिभरमासुरवंशराज्ञामक्षौहिणीशतमुपानुददात्मतन्त्र: ।
त्वां दु:स्थमूनपदमात्मनि पौरुषेण सम्पादयन् यदुषु रम्यमविभ्रदङ्गम् ॥३४॥
य: वै मम-अतिभरम्- Who, indeed, my immense weight
आसुर-वंश-राज्ञाम्-अक्षौहिणी- of Asura clan kings' Akshauhinee शतम्-अपानुदत्-आत्मतन्त्र: hundred removed (fully) Independent त्वाम् दु:स्थम्-ऊन-पदम्- you, grieved with lost feet आत्मनि पौरुषेण सम्पादयन् by His Own might, accomplishing, यदुषु रम्यम्-अविभ्रत्-अङ्गम् in the Yadus, charming assumed personality Who, being fully independent, by His own might, removed my immense weight caused by the hundred Akshauhinee armies of the kings of the Asura clan. He assumed a charming personality in the Yadu's, and restored your legs, seeing you grieved and having lost your two legs.


का वा सहेत विरहं पुरुषोत्तमस्य प्रेमावलोकरुचिरस्मितवल्गुजल्पै: ।
स्थैर्यं समानमहरन्मधुमानिनीनां रोमोत्सवो मम यदङ्घ्रिविटङ्किताया: ॥३५॥
का वा सहेत विरहम् who or bear separation
पुरुषोत्तमस्य प्रेम-अवलोक from The Supreme Person's loving glances रुचिर-स्मित वल्गु-जल्पै: beautiful smiles, and endearing words स्थैर्यम् समानम्-अहरत्- patience along with pride stole मधु-मानिनीनाम् of beautiful proud ladies रोम-उत्सव: मम hair on end to me happened यत्-अङ्घ्रि-विटङ्किताया: by Whose feet touching Which lady or would bear seperation from The Supreme Person? By loving glances, beautiful smile, and endearing words, Who stole the pride along with the patience of the charming proud ladies, and me, whose hair stood on end by touching His feet.


तयोरेवंकथयतो: पृथिवीधर्मयोस्तदा ।
परीक्षिन्नाम राजर्षि: प्राप्त: प्राचीं सरस्वतीम् ॥३६॥
तयो:-एवम्-कथयतो: the two thus talking
पृथिवी-धर्मयो:-तदा Earth and Dharma, then परीक्षित्-नाम राजर्षि: Pareekshit named royal sage प्राप्त: प्राचीम् सरस्वतीम् reached east to Saraswati (river) As the two of them, Earth and Dharma were talking thus, the royal sage named Pareekshit, reached the eastern bank of Saraswati river.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे
पृथ्वीधर्मसंवादो नाम षोडश: अद्याय: ॥१६॥
Thus ends the sixteenth discourse entitles 'The Dialogue between goddess Earth and Dharma', in Book One of the great and glorious Bhaagavata-Puraana.