श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: द्वादश अध्याय: श्री शुक उवाच - Shri Shuka said - क्वचिद् वनाशाय मनो दधद् व्रजात् प्रात: समुत्थाय वयस्यवत्सपान् ।
प्रबोधयञ्छृङ्गरवेण चारुणा विनिर्गतो वत्सपुर:सरो हरि: ॥१॥

क्वचिद् वन-आशाय at one time, in forest to eat
मन: दधद् व्रजात् प्रात: mind making, from Vraja in early morning समुत्थाय वयस्य-वत्सपान् arising up companion cowherd boys प्रबोधयन्-शृङ्ग-रवेण चारुणा waking with horn sound pleasant विनिर्गत: वत्स-पुर:सर: हरि: embarked with calves in front, Shree Hari At one time, making up His mind to eat the meal in the forest, arising very early in the morning and waking His companion cowherd boys with the pleasant sound of the horn, Shree Hari embarked from Vraja with the calves going in front.


तेनैव साकं पृथुका: सहस्रश: स्निग्धा: सुशिग्वेत्रविषाणवेणव: ।
स्वान् स्वान् सहस्रोपरिसंख्ययान्वितान् वत्सान् पुरस्कृत्य विनिर्ययुर्मुदा ॥२॥
तेन-एव साकम् Him only with
पृथुका: सहस्रश: स्निग्धा: the cowherd boys thousands, affectionately, सुशिक्-वेत्र विषाण-वेणव: nice slings of cane, horns and flutes स्वान् स्वान् सहस्र-उपरि each own, thousands and more संख्यया-अन्वितान् वत्सान् in counts having calves पुरस्कृत्य विनिर्ययु:-मुदा keeping in front, went out happily With Him again, the cowherd boys in thousands, affectionately and happily went out, keeping in front of them their own herds of calves counting more than a thousand each. They carried with them nice cane slings, horns and flutes.


कृष्णवत्सैरसंख्यातैर्यूथीकृत्य स्ववत्सकान् ।
चारयन्तोऽर्भलीलाभिर्विजह्रुस्तत्र तत्र ह ॥३॥
कृष्ण-वत्सै:-असंख्यातै:- with Krishna's calves innumerable
यूथीकृत्य स्व-वत्सकान् herding own calves चारयन्त:-अर्भ-लीलाभि:- grazing, by childish sports विजह्रु:-तत्र तत्र ह roamed here and there, indeed The boys herded their own calves with the innumerable calves of Krishna, grazing them and sporting child like games, roamed here and there.


फलप्रवालस्तबकसुमन:पिच्छधातुभि: ।
काचगुञ्जामणिस्वर्णभूषिता अप्यभूषयन् ॥४॥
फल-प्रवाल-स्तबक- with fruits tender leaves, bunches
सुमन: पिच्छ-धातुभि: of flowers, feathers and minerals काच-गुञ्जा-मणि by glass, Gunjaa seeds स्वर्ण-भूषिता अपि-अभूषयन् gold adorned, also, decked They decked themselves with fruits, tender leaves, bunches of flowers, feathers and minerals even though they were adorned with glass beads, Gunjaa seeds and gold.


मुष्णन्तोऽन्योन्यशिक्यादीन् ज्ञातानाराच्च चिक्षिपु: ।
तत्रत्याश्च पुनर्दूराद्-हसन्तश्च पुनर्ददु: ॥५॥
मुष्णन्त:-अन्य:-अन्य-शिक्य- robbing each others slings
आदीन् ज्ञातान्-आरात्-च चिक्षिपु: and things, to friends near by, and threw तत्रत्या:-च पुन:-दूरात् they and again far (threw) हसन्त:-च पुन:-ददु: laughingly and again gave They robbed each others slings and things and threw them to the nearby friend. He then threw it to the others, afar. Then they laughingly gave them back to the owners.


यदि दूरं गत: कृष्णोवनशोभेक्षणाय तम् ।
अहं पूर्वमहं पूर्वमिति संस्पृश्य रेमिरे ॥६॥
यदि दूरम् गत: कृष्ण: if far went Krishna
वन-शोभा-ईक्षणाय तम् the forest beauty to see, Him, अहम् पूर्वम्-अहम् पूर्वम्-इति 'I first, I first,' thus संस्पृश्य रेमिरे touching were overjoyed If at times, Krishna went away far to see the beauty of the forest, the boys, 'I first, I first', thus exclaimed and touching Him were overjoyed.


केचिद् वेणून् वादयन्तो ध्मान्त: शृङ्गाणि केचन् ।
केचिद् भृङ्गै: प्रगायन्त: कूजन्त: कोकिलै: परे ॥७॥
केचिद् वेणून् वादयन्त: some flutes playing
ध्मान्त: शृङ्गाणि केचन् blowing horns some, केचिद् भृङ्गै: प्रगायन्त: some with the bees humming, कूजन्त: कोकिलै: परे cuckooing with the cuckoos others Some of them played the flutes, some blew the horns, some of them hummed with the bees, and others were cuckooing with the cuckoos.


विच्छायाभि: प्रधावन्तो गच्छन्त: साधु हंसकै: ।
बकैरुपविशन्तश्च नृत्यन्तश्च कलापिभि: ॥८॥
वित्-छायाभि: प्रधावन्त: the birds' shadows with running
गच्छन्त: साधु हंसकै: walking gracefully with the swans बकै:-उपविशन्त:-च with the cranes sitting and नृत्यन्त:-च कलापिभि: dancing and with the peacocks Some boys ran along with the shadows of the birds, some walked gracefully with the swans, some sat with the cranes, and some danced with the peacocks.


विकर्षन्त: कीशवालानारोहन्तश्च तैर्द्रुमान् ।
विकुर्वन्तश्च तै: साकं प्लवन्तश्च पलाशिषु ॥९॥
विकर्षन्त: कीश-बालान्- pulling the monkey young's
आरोहन्त:-च तै:-द्रुमान् climbing and with them the trees विकुर्वन्त:-च तै: साकम् making faces, and them with प्लवन्त:-च पलाशिषु jumping and on the trees branches They would pull the monkey young ones, climb the trees with them, make faces, and jump on the branches of the trees with them.


साकं भेकैर्विलङ्घन्त: सरित्प्रस्रवसम्प्लुता: ।
विहसन्त: प्रतिच्छाया: शपन्तश्च प्रतिस्वनान् ॥१०॥
साकम् भेकै:-विलङ्घन्त: with the frogs hopping
सरित्-प्रस्रव-सम्प्लुता: in the river currents diving विहसन्त: प्रतिच्छाया: laughing at (their) shadows शपन्त:-च प्रतिस्वनान् cursing and the echoes Some boys were hopping and diving with the frogs, in the current of the river waters. Some laughed at their own shadows and others cursed the echoes.


इत्थं सतां ब्रह्मसुखानुभूत्या दास्यं गतानां परदैवतेन ।
मायाश्रितानाम् नरदारकेण साकं विजह्रु: कृतपुण्यपुञ्जा: ॥११॥
इत्थम् सताम् ब्रह्म-सुख in this manner, for the pious by Ultimate bliss
अनुभूत्या दास्यम् गतानाम् consciousness, for those who service render पर-दैवतेन by the Supreme Deity माया-आश्रितानाम् for those who by Maaya are subdued नर-दारकेण साकम् by human child along with विजह्रु: कृत-पुण्य-पुञ्जा: played, those who had meritorious deeds reserves In this manner, He sported with the pious with Ultimate Bliss Consciousness, with those who render their service to Him, as The Supreme Deity, with those who are subdued by Maayaa, as the human child and with those who have a store of good deeds to their credit, He played as their friend.


यत्पादपांसुर्बहुजन्मकृच्छ्रतो धृतात्मभिर्योगिभिरप्यलभ्य: ।
स एव यद्दृग्विषय: स्वयं स्थित: किं वर्ण्यते दिष्टमतो व्रजौकसाम् ॥१२॥
यत्-पाद-पांसु:-बहु-जन्म- Whose feet dust, for many lives
कृच्छ्रत: धृत-आत्मभि:- difficulties (facing), of controlled senses योगिभि:-अपि-अलभ्य: by ascetics also unattainable स: एव यत्-दृक्-विषय: He alone, in that, of the sight's object स्वयम् स्थित: किम् वर्ण्यते Himself stood, how can be described दिष्टम्-अत: व्रजौकसाम् the good luck, other than this, of Vraja residents The dust of Whose feet is unattainable even by the ascetics who have undergone the difficulties of many lives, and controlled their senses, That Self-same Lord, stood as an object of the sight of the Vraja residents. How can their good luck be described?


अथाघनामाभ्यपतन्महासुरस्तेषां सुखक्रीडनवीक्षणाक्षम: ।
नित्यं यदन्तर्निजजीवितेप्सुभि: पीतामृतैरप्यमरै: प्रतीक्ष्यते ॥१३॥
अथ-अघ-नाम-अभ्यपतत्- then, Agha named, came
महा-असुर:-तेषाम् सुख-क्रीडन- the great demon, their happy sporting वीक्षण-अक्षम: to see intolerant नित्यम् यत्-अन्त:- always whose end निज-जीवित-इप्सुभि: own life desiring पीता-अमृतै:- drunk nectar अपि-अमरै: प्रतीक्ष्यते even the gods awaited Then, Agha named the great demon came there, who was intolerant of seeing the happy sport of the boys. The gods who were desirous of their own lives, even having drunk nectar, always awaited whose death.


दृष्ट्वार्भकान् कृष्णमुखानघासुर: कंसानुशिष्ट: स बकीबकानुज: ।
अयं तु मे सोदरनाशकृत्तयोर्द्वयोर्ममैनं सबलं हनिष्ये ॥१४॥
दृष्ट्वा-अर्भकान् seeing the boys
कृष्ण-मुखान्-अघासुर: by Krishna headed, Aghaasura, कंस-अनुशिष्ट: by Kansa sent स: बकी-बक-अनुज: he, of Pootanaa and Bakaasura the younger brother अयम् तु मे 'this indeed my सोदर-नाश-कृत्- uterine siblings end bringer तयो:द्वयो:-मम- of the two mine एनम् सबलम् हनिष्ये him with the group will kill' Aghaasura, sent by Kansa, saw the boys headed by Krishna. He, the younger brother of Pootanaa and Bakaasura, thought, 'Indeed this is the One who brought the end of my two uterine siblings. I will kill Him along with His companions.'


एते यदा मत्सुहृदोस्तिलाप: कृतास्तदा नष्टसमा व्रजौकस: ।
प्राणे गते वर्ष्मसु का नु चिन्ता प्रजासव: प्राणभृतो हि ये ते ॥१५॥
एते यदा मत्-सुहृद:- these when, of my dear ones
तिल-आप: कृता:-तदा sesame and water rendered to, then, नष्ट-समा व्रजौकस: destroyed like (will be) the Vraja residents प्राणे गते वर्ष्मसु का नु चिन्ता life having gone from the body, what is to worry प्रजासव: प्राण-भृत: हि ये ते progeny are life holding, sure those they When these are rendered as sesame and water for my dear ones, then the Vraja residents will be as good as destroyed. When life goes away from the body, what is the worry? Surely, only those who have life are the progeny.


इति व्यवस्याजगरं बृहद् वपु: स योजनायाममहाद्रिपीवरम् ।
धृत्वाद्भुतं व्यात्तगुहाननं तदा पथि व्यशेत ग्रसनाशया खल: ॥१६॥
इति व्यवस्य-अजगरम् thus deciding, python
बृहद् वपु: स: योजन-आयाम- huge bodied he, a Yojana long महा-अद्रि-पीवरम् massive mountain broad धृत्वा-अद्भुतम् व्यात्त- assuming strange, stretched गुहा-आननम् तदा पथि व्यशेत cave like mouth, then, in the way lay ग्रसन-आशया खल: to devour hoping, the wicked The wicked, thus deciding, took on the strange form of a huge bodied python, a Yojana long, broad like a massive mountain, his mouth stretching like a cave, and lay in the path, hoping to devour them.


धराधरोष्ठो जलदोत्तरोष्ठो दर्याननान्तो गिरिशृङ्गदंष्ट्र: ।
ध्वान्तान्तरास्यो वितताध्वजिह्व: परुषानिलश्वासदवेक्षणोष्ण: ॥१७॥
धर-अधर-ओष्ठ: on the land the lower lip
जलद-उत्तर-ओष्ठ: in the clouds the upper lip दरी-आनन-अन्त: caves the mouth's ends गिरि-शृङ्ग-दंष्ट्र: mountain peaks teeth ध्वान्त-अन्तर-आस्य: darkness inside the mouth वितत-अध्व-जिह्व: spread path (like) tongue परुष-अनिल-श्वास- fierce wind like breath दव-ईक्षण-उष्ण: wildfire like eyes burning Its lower lip touched the ground, and the upper lip the clouds. The ends of the mouth were like caves, and the teeth like mountain peaks. The inside of the mouth was full of darkness and the tongue spread like a path. Its breath was like a blast of wind and the eyes burnt like wildfire.


दृष्ट्वा तं तादृशं सर्वे मत्वा वृन्दावनश्रियम् ।
व्यात्ताजगरतुण्डेन ह्युत्प्रेक्षन्ते स्म लीलया ॥१८॥
दृष्ट्वा तम् तादृशम् सर्वे seeing it like that, all (the boys)
मत्वा वृन्दावन-श्रियम् thinking Vrindaavan's beauty व्यात्त-अजगर-तुण्डेन हि- outstretched python mouth, indeed उत्प्रेक्षन्ते स्म लीलया believed it to be, fancifully Seeing that form like that, the boys thought that it was a scenic beauty of Vrindaavana, and fancifully believed it to be outstretched mouth of a python.


अहो मित्राणि गदत सत्त्वकूटं पुर: स्थितम् ।
अस्मत्संग्रसनव्यात्तव्यालतुण्डायते न वा ॥१९॥
अहो मित्राणि गदत ’O friends! do say,
सत्त्वकूटम् पुर: स्थितम् the resembling creature, in front lying अस्मत्-संग्रसन-व्यात्त- us to devour spread out व्याल-तुण्डायते न वा python's mouth is not so 'O Friends, the creature lying in front, does it not look like the out stretched mouth of the python ready to devour us?'


सत्यमर्ककरारक्तमुत्तराहनुवद् घनम् ।
अधराहनुवद् रोधस्तत्प्रतिच्छाययारुणम् ॥२०॥
सत्यम्-अर्क-कर-आरक्तम्- Truly! Sun's rays reddened
उत्तर-आहनु-वत् घनम् the upper jaw like the cloud अधर-आहनु-वत् रोध:-तत्- lower jaw like the earth (below) that प्रतिच्छायया-अरुणम् by reflection is red 'Truly! By the rays of the Sun, the reddened cloud looks like the upper jaw, and the earth below, by its reflection looks like the red lower jaw.'


प्रतिस्पर्धेते सृक्किभ्यां सव्यासव्ये नगोदरे ।
तुङ्गशृङ्गालयोऽप्येतास्तद्दंष्ट्राभिश्च पश्यत ॥२१॥
प्रतिस्पर्धेते सृक्किभ्याम् competing with the jaws
सव्य-आसव्ये नग-उदरे the right and left mountain caves तुङ्ग-शृङ्ग-आलय:-अपि-एता:- the high peaks rows also these तत्-दंष्ट्राभि:-च पश्यत by its fangs and (compete) see 'See! The right and left jaws are competing with the caves of the mountains and the rows of high peaks are like also competing with its fangs.'


आस्तृतायाममार्गोऽयं रसनां प्रतिगर्जति ।
एषामन्तर्गतं ध्वान्तमेतदप्यन्तराननम् ॥२२॥
आस्तृत-आयाम-मार्ग:- the spread width pathway
अयम् रसनाम् प्रतिगर्जति this, tongue like looks एषाम्-अन्तर्गतम् ध्वान्तम्- of these inside the darkness एतत्-अपि-अन्तर-आननम् this also the inside of the mouth The spread out width of the tongue looks like a pathway, and the darkness inside of this, is also like the darkness of the inside of the mouth.


दावोष्णखरवातोऽयं श्वासवद् भाति पश्यत ।
तद्दग्धसत्त्वदुर्गन्धोऽप्यन्तरामिषगन्धवत् ॥२३॥
दाव-उष्ण खर-वात:-अयम् wild fire like hot fierce wind this
श्वास-वत् भाति पश्यत breath like seems, O! Look! तत्-दग्ध-सत्त्व-दुर्गन्ध:-अपि- that burnt, of the beings foul smell also अन्तर-आमिष गन्धवत् inside flesh smell like 'O Look! The fierce hot wind like that of a wild fire seems to be its breath. That foul smell from inside its belly is like that of the burnt flesh of the beings .'


अस्मान् किमत्र ग्रसिता निविष्टानयं तथा चेद् बकवद् विनङ्क्ष्यति ।
क्षणादनेनेति बकार्युशन्मुखं वीक्ष्य-उद्-हसन्त: करताडनैर्ययु: ॥२४॥
अस्मान् किम्-अत्र ग्रसिता us, what here, will swallow,
निविष्टान्-अयम् तथा चेत् entered this, and if then बक-वत् विनङ्क्ष्यति like the Bakaasura will be destroyed क्षणात्-अनेन-इति बकारि:- momentarily by Him, thus, The Bakaasura's slayer उशन्-मुखम् वीक्ष्य-उद्-हसन्त: pleasant face watching, laughing loudly कर-ताडनै:-ययु: with hand clapping went 'What? Here, will it swallow us if we entered its mouth? Then, like Bakaasura he will be destroyed in a moment by The Slayer of Bakaasura'. Thus watching the pleasant face of Shree Krishna, they proceeded, laughing loudly and clapping their hands.


इत्थं मिथोऽतथ्यमतज्ज्ञभाषितं श्रुत्वा विचिन्त्येत्यमृषा मृषायते ।
रक्षो विदित्वाखिलभूतहृत्स्थित: स्वानां निरोद्धुं भगवान् मनो दधे ॥२५॥
इत्थम् मिथ:-अतथ्यम्- thus amongst themselves, the reality
अतत्-ज्ञ-भाषितम् श्रुत्वा not that knowing, and talking, (The Lord) hearing, विचिन्त्य-इति-अमृषा मृषायते thinking, this real is (taken) as false रक्ष: विदित्वा- Raakshasha knowing अखिल-भूत-हृत्-स्थित: in the whole universe beings hearts residing स्वानाम् निरोद्धुम् own people to deter भगवान् मन: दधे The Lord mind made up The Lord, hearing the boys talking among themselves, not knowing the reality, taking the real to be false, and Himself knowing it to be a Raakshasha, He, the indwellers of the hearts of beings of the whole universe, made up His mind to deter His own people.


तावत् प्रविष्टास्त्वसुरोदरान्तरं परं न गीर्णा: शिशव: सवत्सा: ।
प्रतीक्षमाणेन बकारिवेशनं हतस्वकान्तस्मरणेन रक्षसा ॥२६॥
तावत् प्रविष्टा:-तु- till then, though entered, indeed,
असुर-उदर-अन्तरम् in the demon's stomach inside परम् न गीर्णा: but not swallowed शिशव: सवत्सा: the children with the calves प्रतीक्षमाणेन by the awaiting बक-अरि-वेशनम् Baka's Slayer's entering हत-स्वक-अन्त The Killer, own people end स्मरणेन रक्षसा remembering Raakshasha Even though the children with the calves, had entered the inside of the stomach of the demon, they were not devoured by the Raakshasha, who was waiting for the Slayer of Bakaasura, Krishna, to enter, remembering that it was He who had killed his own people.


तान् वीक्ष्य कृष्ण: सकलाभयप्रदो ह्यनन्यनाथान् स्वकरादवच्युतान् ।
दीनांश्च मृत्योर्जठराग्निघासान् घृणार्दितो दिष्टकृतेन विस्मित: ॥२७॥
तान् वीक्ष्य कृष्ण: them seeing, Krishna,
सकल-अभय-प्रद: to all The Protection Giver हि-अनन्य-नाथान् indeed of the support-less, The Support स्व-करात्-अवच्युतान् from own hands slipped दीनान्-च मृत्यो:- the pitiable and, for Death's जठर-अग्नि-घासान् stomach fire the fodder घृण-आर्दित: by pity moved दिष्ट-कृतेन विस्मित: by Providence's act amazed Krishna, The Protector of All, The Support of the Support-less, seeing the poor children slip out of His own hands and become fodder like for the fire, to the stomach of Death, was moved with pity and astonished at the act of Providence.


कृत्यं किमत्रास्य खलस्य जीवनं न वा अमीषां च सतां विहिंसनम् ।
द्वयं कथं स्यादिति संविचिन्त्य तज्ज्ञात्वाविशत्तुण्डमशेषदृग्घरि: ॥२८॥
कृत्यम् किम्-अत्र- should be done what here
अस्य खलस्य जीवनम् of this rogue's life न वा अमीषाम् not if, of these च सताम् विहिंसनम् and the virtuous death (not if) द्वयम् कथम् स्यात्- both how may be इति संविचिन्त्य that planning तत्-ज्ञात्वा-अविशत्- that knowing, entered तुण्डम्-अशेष-दृक्-हरि: the mouth, The All Knower, Shree Hari Now, here, what should be done so that the life of this rogue does not remain and the virtuous are not destroyed. Planning how both these things may be possible, The All Knowing Shree Hari entered the mouth of the demon.


तदा घनच्छदा देवा भयात् हाहेति चुक्रुशु: ।
जहृषुर्ये च कंसाद्या: कौणपास्त्वघबान्धवा: ॥२९॥
तदा घनच्छदा: देवा: भयात् then, in the clouds hiding, the gods fearfully
हा-हा-इति चुक्रुशु: 'O Alas! O Alas!' shrieked जहृषु:-ये च कंस-आद्या: rejoiced those and Kansa and others कौणपा:-तु-अघ-बान्धवा: the demons, indeed Aghaasura's friends Then, hiding in the clouds, the gods fearfully shrieked, "O Alas! O alas!", while the friends of Aghaasura, Kansa and the other demons rejoiced.


तच्छ्रुत्वा भगवान् कृष्णस्त्वव्यय: सार्भवत्सकम् ।
चूर्णीचिकीर्षोरात्मानं तरसा ववृधे गले ॥३०॥
तत्-श्रुत्वा भगवान् कृष्ण:- that hearing, Lord Shree Krishna
तु-अव्यय: स-अर्भ-वत्सकम् indeed The Immortal, with the boys and calves चूर्णी-चिकीर्षो:-आत्मानम् of the, to crush wanting, Himself तरसा ववृधे गले swiftly, expanded in the throat Hearing that, The Immortal Shree Hari swiftly expanded Himself in the throat of the monster who was wanting to crush Him with the boys and the calves.


ततोऽतिकायस्य निरुद्धमार्गिणो ह्युद्गीर्णदृष्टेर्भ्रमतस्त्वितस्तत: ।
पूर्णोऽन्तरङ्गे पवनो निरुद्धो मूर्धन् विनिष्पाट्य विनिर्गतो बहि: ॥३१॥
तत:-अतिकायस्य then, of the massive bodied
निरुद्ध-मार्गिण: blocking the throat हि-उद्गीर्ण-दृष्टे:- indeed shot out eyes भ्रमत:-तु-इत:-तत: rocking this way and that पूर्ण:-अन्त:-अङ्गे chocking the insides of the body पवन: निरुद्ध: the vital air obstructed मूर्धन् विनिष्पाट्य the crown bursting विनिर्गत: बहि: came out Then, blocking the throat of the massive bodied demon, choking the insides of his body, indeed his eyes shot out, and he rocked from side to side, his vital airs were obstructed, which came out bursting from his crown.


तेनैव सर्वेषु बहिर्गतेषु प्राणेषु वत्सान् सुहृद: परेतान् ।
दृष्ट्या स्वयोत्थाप्य तदन्वित: पुनर्वक्त्रान्मुकुन्दो भगवान् विनिर्ययौ ॥३२॥
तेन-एव सर्वेषु by that only of all
बहि:-गतेषु प्राणेषु coming out the life force वत्सान् सुहृद: परेतान् the calves and companions dead दृष्ट्या स्वया-उत्थाप्य by look own enlivening तत्-अन्वित: पुन:-वक्त्रात्- them along with, again from the mouth मुकुन्द: भगवान् विनिर्ययौ Mukunda The Lord came out All his life force having gone out of that passage only, The Lord Mukunda enlivened the dead calves and His companions by His own look, and came out through the mouth of the demon along with them.


पीनाहिभोगोत्थितमद्भुतं महज्ज्योति: स्वधाम्ना ज्वलयद् दिशो दश ।
प्रतीक्ष्य खेऽवस्थितमीशनिर्गमं विवेश तस्मिन् मिषतां दिवौकसाम् ॥३३॥
पीन-अहिभोग:-उत्थितम्- (from the) stout python's body arose
अद्भुतम् महत्-ज्योति: strange great aura स्व-धाम्ना ज्वलयत् दिश: दश by own splendour enlightening the ten directions प्रतीक्ष्य खे-अवस्थितम्- awaiting in the sky pausing ईश-निर्गमम् विवेश तस्मिन् The Lord's exit, entered Him मिषताम् दिवौकसाम् as on looked the divine beings From the stout body of the serpent, arose a strange and great aura, enlightening the ten directions by its splendour. It paused midway in the sky, awaiting the exit of Lord Shree Krishna, and then entered Him even as the divine beings looked on.


ततोऽतिहृष्टा: स्वकृतोऽकृतार्हणं पुष्पै: सुरा अप्सरसश्च नर्तनै: ।
गीतै: सुगा वाद्यधराश्च वाद्यकै: स्तवैश्च विप्रा जयनि:स्वनैर्गणा: ॥३४॥
तत:-अति-हृष्टा: स्वकृत:- then, overjoyed, for the own purpose Fulfiller,
अकृत-अर्हणम् पुष्पै: सुरा: did worship by flowers the gods, अप्सरस:-च नर्तनै: the Apsaras by dances गीतै: सुगा: by songs the Gandharvas, वाद्यधरा:-च वाद्यकै: the Vidyaadharas by instrumental music स्तवै:-च विप्रा: by hymns and the Braahmanas जय-नि:स्वनै:-गणा: by victory sounds the attendents Then, the overjoyed, celestial being worshipped The Lord, The fulfiller of their purpose. The gods worshipped with flowers, the Apsaras with dances, the Gandharvas by songs, the Vidyaadharas by instrumental music, the Braahmanas with hymns, and the attendents with shouts of victory.


तदद्भुतस्तोत्रसुवाद्यगीतिकाजयादिनैकोत्सवमङ्गलस्वनान् ।
श्रुत्वा स्वधाम्नोऽन्त्यज आगतोऽचिराद् दृष्ट्वा महीशस्य जगाम विस्मयम् ॥३५॥
तत्-अद्भुत-स्तोत्र- that wonderful hymn,
सुवाद्य-गीतिका- good music, songs, जय-आदि-नैक-उत्सव- victory shouts and other many festive मङ्गल-स्वनान् and auspicious sounds श्रुत्वा स्व-धाम्न:-अन्ति- hearing own realm's near अज: आगत:-अचिरात् Brahmaa came before long दृष्ट्वा महीशस्य seeing The Great Lords' glory जगाम विस्मयम् became astonished Hearing that wonderful hymn, good music, songs, victory shouts and other many festive and auspicious sounds, near his own realm, Brahmaa came there without delay and was astonished to see the glory of The Great Lord.


राजन्नाजगरं चर्म शुष्कं वृन्दावनेऽद्भुतम् ।
व्रजौकसां बहुतिथं बभूवाकीडगह्वरम् ॥३६॥
राजन्-अजगरम् चर्म शुष्कम् O King! the serpent's skin dry
वृन्दावने-अद्भुतम् in Vrindaavana, the strange व्रजौकसाम् बहु-तिथम् of the Vraja residents for many days बभूव-आकीड-गह्वरम् became a play hollow O King! in Vrindaavana, for many days, the strange dry skin of the serpent, became a hollow for playing for the residents of Vraja.


एतत् कौमारजं कर्म हरेरात्माहिमोक्षणम् ।
मृत्यो: पौगण्डके बाला दृष्ट्वोचुर्विस्मिता व्रजे ॥३७॥
एतत् कौमारजम् कर्म हरे:- this in the fifth age, deed of Shree Hari
आत्म-अहि-मोक्षणम् of themselves and the serpent's liberation मृत्यो: पौगण्डके बाला: from death, in the sixth, the boys दृष्ट्वा-ऊचु:-विस्मिता: व्रजे having seen, described with amazement in Vraja This deed of Shree Hari was done by Him at the age of five years, the liberation of the boys and of the serpent from death, and witnessed by the boys, which was with amazement recounted by them in Vraja in the sixth year.


नैतद् विचित्रं मनुजार्भमायिन: परावराणां परमस्य वेधस: ।
अघोऽपि यत्स्पर्शनधौतपातक: प्रापात्मसाम्यं त्वसतां सुदुर्लभम् ॥३८॥
न-एतत् विचित्रम् not this a wonder
मनु-अर्भ-मायिन: of human child assuming पर-अवराणाम् the high (Brahmaa and others), the low, परमस्य वेधस: of The Supreme Creator अघ:-अपि यत्-स्पर्शन- Aghaasura also by Whose touch धौत-पातक: प्राप-आत्म-साम्यम् washed off of sins, attained Self One-ness तु-असताम् सुदुर्लभम् indeed for the unrighteous extremely unattainable It is no wonder that assuming the role of a human boy, by the touch of The Supreme creator, of the high Brahmaa and others, and the low creation, even Aghaasura should attain One-ness with The Highest Self, which is extremely unattainable for the unrighteous.


सकृद् यदङ्गप्रतिमान्तराहिता मनोमयी भागवतीं ददौ गतिम् ।
स एव नित्यात्मसुखानुभूत्यभिव्युदस्तमायोऽन्तर्गतो हि किं पुन: ॥३९॥
सकृत् यत्-अङ्ग-प्रतिमा- (just) once, Whose Person's image
अन्त:-आहिता मनोमयी in the mind installed, most desired भागवतीम् ददौ गतिम् divine, gave the state स: एव नित्य-आत्म-सुख- He alone by eternal His Self blissful अनुभूति-अभिव्युदस्तमाय:- nature, keeping away Maayaa अन्तर्गत: हि किम् पुन: entered inside, indeed what else Indeed what else the demon could wish for, in whose insides, He, The Eternal alone had entered, Who by His own blissful Self, keeps Maaya at a distance, and by installing Whose Person's image in the mind, the most desired state also is conferred by Him.


सूत उवाच - Soota said - इत्थं द्विजा यादवदेवदत्त: श्रुत्वा स्वरातुश्चरितं विचित्रम् ।
पप्रच्छ भूयोऽपि तदेव पुण्यं वैयासकिं यन्निगृहीतचेता: ॥४०॥
इत्थम् द्विजा: in this manner, O Braahmanas!
यादव-देवदत्त: श्रुत्वा by the Yaadavaas' Lord gifted (Pareekshit), hearing स्वरातु:-चरितम् विचित्रम् own Protector's story strange पप्रच्छ भूय:-अपि तत्-एव asked again also that only पुण्यम् वैयासकिम् यत्- auspicious, to Vyaasa's son (Shuka), because निगृहीत-चेता: (he was) captivated in the mind O Braahmanas! In this manner, Pareekshit, the gift to the Kauravaas, by The Lord of the Yaadavaas, hearing the strange story of his own Protector, once again asked the same auspicious story to sage Vyaasa's son Shuka, because his mind was captivated by it.


राजा उवाच - The King said - ब्रह्मन् कालान्तरकृतं तत्कालीनं कथं भवेत् ।
यत् कौमारे हरिकृतं जगु: पौगण्डकेऽर्भका: ॥४१॥
ब्रह्मन् कालान्तर-कृतम् O Holy one! in a distant time done
तत्-कालीनम् कथम् भवेत् of that immediate time, how can be यत् कौमारे हरि-कृतम् so that, in the childhood by The Lord done (deed) जगु: पौगण्डके-अर्भका: reported in the sixth year the boys O Holy one! Do say how a deed done in a distant time can be said to be done in the current time? Because, what The Lord had done at the age of five, the boys reported that at His age of six.


तद् ब्रूहि मे महायोगिन् परं कौतूहलं गुरो ।
नूनमेतत् हरेरेव माया भवति नान्यथा ॥४२॥
तद् ब्रूहि मे महा-योगिन् that do say to me, O Great Yogi!
परम् कौतूहलम् गुरो great curiosity is mine, O Preceptor! नूनम्-एतत् हरे:-एव surely this, Shree Hari's only माया भवति न-अन्यथा Maaya will be, not otherwise O Great Yogi! O Preceptor! Do tell me about this, as I am very curious. In this also it must be Shree Hari's Maayaa only, not otherwise.


वयं धन्यतमा लोके गुरोऽपि क्षत्रबन्धव: ।
यत् पिबामो मुहुस्त्वत्त: पुण्यं कृष्णकथामृतम् ॥४३॥
वयम् धन्यतमा लोके we are blessed most in the world
गुरो-अपि क्षत्र-बन्धव: O Preceptor! though Kshatriya by name यत् पिबाम: मुहु:-त्वत्त: in that, we drink again and again from you पुण्यम् कृष्ण-कथा-अमृतम् the auspicious Krishna's stories nectar O Preceptor! though Kshatriya by name, we are the most blessed in the world, in that, we drink again and again from you the nectar of the auspicious stories of Shree Krishna.


शुक उवाच - Shuka said - इत्थं स्म पृष्ट: स तु बादरायणिस्तत्स्मारितानन्तहृताखिलेन्द्रिय: ।
कृच्छ्रात् पुनर्लब्धबहिर्दृशि: शनै: प्रत्याह तं भागवतोत्तमोत्तम ॥४४॥
इत्थम् स्म पृष्ट: thus questioned
स: तु बादरायणि:- he indeed son of Baadaraayana (Shuka) तत्-स्मारित-अनन्त-हृत- by that reminded, by The Eternal robbed अखिल-इन्द्रिय: all the senses कृच्छ्रात् पुन:-लब्ध with difficulty again gaining बहि:-दृशि: शनै: outer sight slowly प्रत्याह तम् answered him भागवत-उत्तम-उत्तम of the devotees, the best and foremost The son of Baadaraayana, sage Shuka thus questioned, was reminded of The Eternal Lord and was robbed of all his senses. The best and foremost of the devotees, Shuka answered, as, with difficulty, he slowly regained his senses of the outer world.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धूर्वार्धे द्वादश: अध्याय: ॥१२॥
Thus ends the twelfth Discourse in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.