श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: त्रयोदश: अध्याय: श्री शुक उवाच - Shree Shuka said - साधु पृष्टं महाभाग त्वया भागवतोत्तम ।
यन्नूतनयसीशस्य शृण्वन्नपि कथां मुहु: ॥१॥
साधु पृष्टम् महाभाग well asked O Blessed One!
त्वया भागवत-उत्तम By you, of the devotees the jewel यत्-नोतनयसि-ईशस्य in that, bring new-ness, of The Lord's शृण्वन्-अपि कथाम् मुहु: hearing also, story again and again O Highly blessed one! The epitome of the devotees! You have asked well. Even though you have heard the story, many times, you bring new charm to it by asking questions.


सतामयं सारभृतां निसर्गो यदर्थवाणीश्रुतिचेतसामपि ।
प्रतिक्षणं नव्यवदच्युतस्य यत् स्त्रिया विटानामिव साधुवार्ता ॥२॥
सताम्-अयम् सार-भृताम् of the noble, this, of the best choosing,
निसर्ग: यत्-अर्थ- nature is, for Whom directed वाणी-श्रुति-चेतसाम्-अपि (their) speech, ears, minds also प्रतिक्षणम् नव्य-वत्- every moment, new like अच्युतस्य यत् स्त्रिया of The Eternal Lord's because, for women विटानाम्-इव साधु-वार्ता of gallant like, proper conversation It is the nature of the noble, those who choose the best, that even though their speech, ears and mind are directed every moment towards The Eternal Lord, the conversation regarding Him is ever new, like the topic of women is to the gallants.


शृणुष्वाहितो राजन्नपि गुह्यं वदामि ते ।
ब्रूयु: स्निग्धस्य शिष्यस्य गुरवो गुह्यमप्युत ॥३॥
शृणुषु-आहित: राजन्- listen, attentively, O King!
अपि गुह्यम् वदामि ते though secret, will tell to you ब्रूयु: स्निग्धस्य शिष्यस्य should say to the loving student, गुरव: गुह्यम्-अपि-उत the preceptors, secret also indeed O King! Do listen attentively, though it is a secret, I will tell you, because preceptors should indeed tell even the secret to the loving students.


तथाघवदनान्मृत्यो रक्षित्वा वत्सपालकान् ।
सरित्पुलिनमानीय भगवानिदमब्रवीत् ॥४॥
तथा-अघ-वदनात्-मृत्यो: and from Agha's mouth, from death
रक्षित्वा वत्स-पालकान् saving the calf keepers सरित्-पुलिनम्-आनीय to the rivers bank bringing, भगवान्-इदम्-अब्रवीत् The Lord this said The Lord, having saved the calf-keepers from Agha's mouth, from death itself, and having brought them to the banks of the river, said,…


अहोऽतिरम्यं पुलिनं वयस्या: स्वकेलिसम्पन्मृदुलाच्छवालुकम् ।
स्फुटत्सरोगन्धहृतालिपत्रिकध्वनिप्रतिध्वानलसद्द्रुमाकुलम् ॥५॥
अहो-अति-रम्यम् पुलिनम् Oh! Very enchanting the bank
वयस्या: स्व-केलि-सम्पत्- O Friends! for our play provided मृदुल-आच्छ-बालुकम् soft clean sand स्फुटत्-सरो-गन्ध- emanating the river's smell हृत-अलि-पत्रिक-ध्वनि- drawn bees, birds' cooing प्रतिध्वान-लसत्- echo charming द्रुम-आकुलम् the trees cluster 'Oh Friends! This bank is very enchanting. It is provided with clean and soft sand for our play. It has the sweet smell of the river with its blooming lotuses, which draws the bees, and the birds are cooing on the cluster of the trees.


अत्र भोक्तव्यमस्माभिर्दिवा रूढं क्षुधार्दिता: ।
वत्सा: समीपेऽप: पीत्वा चरन्तु शनकैस्तृणम् ॥६॥
अत्र भोक्तव्यम्-अस्माभि:- here should be eaten by us
दिवा रूढम् क्षुधा-अर्दिता: day is advanced, by hunger we are troubled वत्सा: समीपे-अप: पीत्वा the calves near by water drinking, चरन्तु शनकै:-तृणम् may graze slowly, the grass Here, we should eat, as we are troubled by hunger and the day is already advanced. The calves may also drink water near by and leisurely graze the grass.


तथेति पाययित्वार्भा वत्सानारुध्य शाद्वले ।
मुक्त्वा शिक्यानि बुभुजु: समं भगवता मुदा ॥७॥
तथा-इति पाययित्वा-अर्भा: ’So be it!' thus, made (them) drink , the boys
वत्सान्-आरुध्य शाद्वले the calves let out on the green pastures मुक्त्वा शिक्यानि बुभुजु: opening the baskets, ate समम् भगवता मुदा with The Lord, with delight The boys said, 'So be it," and made the calves drink water and let them out to graze in the green pastures. They, then, opened the baskets and ate with The Lord with delight.


कृष्णस्य विष्वक् पुरुराजिमण्डलैरभ्यानना: फुल्लदृशो व्रजार्भका: ।
सहोपविष्टा विपिने विरेजुश्छदा यथाम्भोरुहकर्णिकाया: ॥८॥
कृष्णस्य विष्वक् of Krishna surrounding
पुरुराजि-मण्डलै:-अभ्यानना: in many rows, facing (Him) फुल्ल-दृश: व्रज-अर्भका: with joyful eyes, Vraja's boys सह-उपविष्टा: विपिने together sat in the forest विरेजु:-छदा: यथा- shone brightly petals like अम्भोरुह-कर्णिकाया: of the lotus round its pericarp The boy of Vraja, sat together in the forest, surrounding Krishna in many rows, facing Him. They shone brightly like the petals of a lotus surrounding its pericarp.


केचित् पुष्पैर्दलै: केचित् पल्लवैरङ्कुरै: फलै: ।
शिग्भिस्त्वग्भिर्दृषद्भिश्च बुभुजु: कृतभाजना: ॥९॥
केचित् पुष्पै:-दलै: केचित् some, with flower bunches, some
पल्लवै:-अङ्कुरै: फलै: with young leaves, sprouts and fruits, शिग्भि:-त्वग्भि:-दृषद्भि:-च bags, barks, stone slabs and बुभुजु: कृत-भाजना: ate making utensils Some boys made utensils from flower bunches, some from young leaves, some with sprouts, fruits bags and barks and even stone slabs and ate from them.


सर्वे मिथो दर्शयन्त: स्वस्वभोज्यरुचिं पृथक् ।
हसन्तो हासयन्तश्चाभ्यवजह्रु: सहेश्वरा: ॥१०॥
सर्वे मिथ: दर्शयन्त: all together showing
स्व-स्व-भोज्य-रुचिम् पृथक् each his own food, taste separately हसन्त: हासयन्त:-च laughing and making others laugh अभ्यवजह्रु: सह-ईश्वरा: ate the mid-day meal with The Lord All of them sat together and each one showed the preference of the food of his taste. They laughed and made others laugh and ate the mid-day meal with The Lord.


विभ्रद् वेणुं जठरपटयो: शृङ्गवेत्रे च कक्षे
वामे पाणौ मसृणकवलं तत्फलान्यङ्गुलीषु ।
तिष्ठन् मध्ये स्वपरिसुहृदो हासयन् नर्मभि: स्वै: ।
स्वर्गे लोके मिषति बुभुजे यज्ञभुग् बालकेलि: ॥११॥
विभ्रद् वेणुम् जठर-पटयो: adorning the flute, on the belly and the loin-cloth
शृङ्ग-वेत्रे च कक्षे horn and cane in the arm pit वामे पाणौ मसृण-कवलम् in the left hand buttered curd rice morsel तत्-फलानि-अङ्गुलीषु those pickled fruits in the fingers तिष्ठन् मध्ये स्व-परि-सुहृद: sitting in the middle, own surrounded by companions हासयन् नर्मभि: स्वै: making them laugh with jokes own स्वर्गे लोके मिषति बुभुजे in heavens the divine beings together dined यज्ञभुग् बाल-केलि: The Sacrifice Enjoyer, child like sports Shree Krishna was adorned by the flute tucked in between the belly and the lion cloth. He had his horn and cane held in the arm pit. In the left hand was a morsel of buttered curd rice, and fruit pickles in the fingers. He sat in the middle, surrounded by His own dear companions, making them laugh with His own jokes. The divine beings in the heaven saw with wonder, as The Enjoyer of the Sacrifices dined together, akin to child like sport.


भारतैवं वत्सपेषु भुञ्जानेष्वच्युतात्मसु ।
वत्सास्त्वन्तर्वने दूरं विविशुस्तृणलोभिता: ॥१२॥
भारत-एवम् वत्सपेषु O Scion of Bharata! thus the cowherd boys
भुञ्जानेषु-अच्युत-आत्मसु were eating with The Immortal Lord! Mentally absorbed वत्सा:-तु-अन्त:-वने दूरम् the claves, indeed, inside the forest, far away विविशु:-तृण-लोभिता: entered, by grass lured O Scion of Bharat! Thus the cowherd boys were eating and were mentally absorbed in The Immortal Lord Shree Krishna. And the calves, lured by green pastures, entered far into the deep forest.


तान् दृष्ट्वा भयसंत्रस्तानूचे कृष्णोऽस्य भीभयम् ।
मित्राण्याशान्मा विरमतेहानेष्ये वत्सकानहम् ॥१३॥
तान् दृष्ट्वा भय-संत्रस्तान्- them seeing, with fear obsessed
ऊचे कृष्ण:-अस्य भी-भयम् said Krishna, of this fear, The Fear मित्राणि-आशान्-मा विरमत- 'Friends! To eat, do not stop इह-आनेष्ये वत्सकान्-अहम् here will bring the calves I' Seeing the boys obsessed with fear, Shree Krishna, The Fear of the fear, said, 'O Friends! Do not stop eating, I will bring the calves here.'


इत्युक्त्वाद्रिदरीकुञ्जगह्वरेष्वात्मवत्सकान् ।
विचिन्वन् भगवान् कृष्ण: सपाणिकवलो ययौ ॥१४॥
इति-उक्त्वा-अद्रि-दरी-कुञ्ज- thus saying, on the mountains, caves shrubs
गह्वरेषु-आत्म-वत्सकान् and pits, companions' calves विचिन्वन् भगवान् कृष्ण: searching for, The Lord Krishna सपाणि-कवल: ययौ with in hand morsel went Thus saying, The Lord Shree Krishna went searching for the calves of the companions in the mountains, caves, shrubs, forests and pits, with the morsel in His hand.


अम्भोजन्मजनिस्तदन्तरगतो मायार्भकस्येशितु-र्द्रष्टुं
मञ्जु महित्वमन्यदपि तद्वत्सानितो वत्सपान् ।
नीत्वान्यत्र कुरूद्वहान्तरदधात् खेऽवस्थितो य: पुरा ।
दृष्ट्वाघासुरमोक्षणं प्रभवत: प्राप्त: परं विस्मयम् ॥१५॥
अम्भ:-जन्म-जनि:- the lotus born (Brahmaa),
तत्-अन्तर-गत: माया- that, having passed, of the assumed अर्भकस्य-ईशितु:-द्रष्टुम् child form, of The Lord to witness मञ्जु महित्वम्-अन्यत्-अपि delightful glory, to other place also, तत्-वत्सान्-इत: वत्सपान् those calves, then the cowherd boys नीत्वा-अन्यत्र कुरूद्वह- took somewhere, O Kurus' jewel! अन्त:-अदधात् disappeared खे-अवस्थित: य: पुरा in the sky was stationed who formerly दृष्ट्वा-अघासुर-मोक्षणम् having seen Aghaasura's deliverance प्रभवत: प्राप्त: परम् विस्मयम् by Lord's glory became highly astonished After that having happened, The Lotus-born Brahmaa, who was stationed in the sky formerly, and had seen the deliverance of Aghaasura, was highly astonished. O jewel of the Kurus! Then, wanting to witness the delightful glory of The Lord in the form of a human child, he first took away the calves to another place, and then the cowherd boys to some place else.


ततो वत्सानदृष्ट्वैत्य पुलिनेऽपि च वत्सपान् ।
उभावपि वने कृष्णो विचिकाय समन्तत: ॥१६॥
तत: वत्सान्-अदृष्ट्वा-एत्य then, the calves not seeing, coming
पुलिने-अपि च वत्सपान् to the bank also and the cowherd boys उभौ-अपि वने both also in the forest कृष्ण: विचिकाय समन्तत: Krishna searched all around Then, coming back to the bank, Krishna could not see the calves and also the cowherd boys. He started searching for them both all around.


क्वाप्यदृष्ट्वान्तर्विपिने वत्सान् पालांश्च विश्ववित् ।
सर्वं विधिकृतं कृष्ण: सहसावजगाम ह ॥१७॥
क्व-अपि-अदृष्ट्वा-अन्त:-विपिने any where also not seeing, inside the forest
वत्सान् पालान्-च विश्ववित् the calves, the caretakers and, The World Knower, सर्वम् विधि-कृतम् all by Brahmaa done कृष्ण: सहसा-अवजगाम ह Krishna suddenly came to know indeed Not seeing the calves and the caretakers anywhere inside the forest, The Knower of the whole World, Krishna, suddenly came to know that it was all the doing of Brahmaa.


तत: कृष्णो मुदं कर्तुं तन्मातृणां च कस्य च ।
उभयायितमात्मानं चक्रे विश्वकृदीश्वर: ॥१८॥
तत: कृष्ण: मुदम् कर्तुम् after that Krishna, delight to give
तत्-मातृणाम् च कस्य च of their mothers and Brahmaa also उभय-आयितम्-आत्मानम् both (calves and cowherds) forms, Himself चक्रे विश्व-कृत्-ईश्वर: made, The World's Creator, The Lord After that, to give delight to their mothers, and to Brahmaa also, The Lord, The Creator of the universe, made Himself in both the forms of the calves and the cowherd boys.


यावद् वत्सपवत्सकाल्पकवपुर्यावत् कराङ्घ्य्रादिकं
यावद् यष्टिविषाणवेणुदलशिग् यावद् विभूषाम्बरम् ।
यावच्छीलगुणाभिधाकृतिवयो यावद् विहारादिकं
सर्वं विष्णुमयं गिरोऽङ्गवदज: सर्वस्वरूपो बभौ ॥१९॥
यावद् वत्सप-वत्सक- as many the cowherd boys and calves
अल्पक-वपु:-यावत् small bodies as many कर-अङ्घ्रि-आदिकम् hands and feet and other (limbs) यावद् यष्टि-विषाण as many canes, horns, वेणु-दल-शिक् flutes, leaf baskets यावद् विभूषा-अम्बरम् as many ornaments and dresses यावत्-शील-गुण- as many the nature and qualities, अभिधा-कृति-वय:- names and forms and age यावत् विहार-आदिकम् as much playing and eating सर्वम् विष्णु-मयम् all Vishnu consisting गिर:-अङ्गवत्- voice of the Vedas personified अज: सर्व-स्वरूप: बभौ The Unborn Lord of all forms became As many cowherd boys and calves were there, with their small bodies and arms and legs, having their as many canes horns, flutes and baskets and leaves, as many natures and qualities of them all, their names and forms and age, decked in their different ornaments and clothing, their as many types of eating and playing, The Birthless Lord assumed those many forms, personifying the statement of the Vedas that all is Vishnu consisting.


स्वयमात्माऽऽत्मगोवत्सान् प्रतिवार्यात्मवत्सपै: ।
क्रीडन्नात्मविहारैश्च सर्वात्मा प्राविशद् व्रजम् ॥२०॥
स्वयम्-आत्मा-आत्म-गो- Himself the self, form of the cows
वत्सान् प्रतिवार्य-आत्म-वत्सपै: and calves surrounding by His Self the cowherd boys क्रीडन्-आत्म-विहारै:- playing with own Self the games च सर्व-आत्मा प्राविशद् व्रजम् of all The Self, entered Vraja Himself assuming the self of the cows and the calves, surrounding them with His own self as the cowherd boys, and playing with Himself the games, The Self of all, The Lord entered Vraja.


तत्तद्वत्सान् पृथङ् नीत्वा तत्तद् गोष्ठे निवेश्य स: ।
तत्तद्त्माभवद् राजंस्तत्तत्सद्म प्रविष्टवान् ॥२१॥
तत्-तत्-वत्सान् पृथङ् नीत्वा those all calves, separately taking
तत्-तत् गोष्ठे निवेश्य स: in those all sheds driving, He तत्-तत्-आत्मा-अभवत् राजन् that all forms (cowherd boys) became, O King! तत्-तत्-सद्म प्रविष्टवान् in those all houses entered O King! He separated all the particular calves and took them to their respective sheds, placing them there. Then He assumed as many forms of the cowherd boys and entered their respective houses.


तन्मातरो वेणुरवत्वरोत्थिता उत्थाप्य दोर्भि: परिरभ्य निर्भरम् ।
स्नेहस्नुतस्तन्यपय: सुधासवं मत्वा परं ब्रह्म सुतानपाययन् ॥२२॥
तत्-मातर: their mothers
वेणु-रव-त्वरा-उत्थिता by the flute sound hastily arose उत्थाप्य दोर्भि: परिरभ्य निर्भरम् lifted up by both (arms), embraced tightly स्नेह-स्नुत-स्तन्य-पय: with affection oozing breast milk सुधा-आसवम् मत्वा nectar decoction looking at परम् ब्रह्म सुतान्-अपाययन् The Supreme Brahman as sons suckled Their mothers arose hastily on hearing the sound of the flutes. They lifted them with both the arms and embraced them closely. With their breasts oozing with affection, they suckled them the nectar like decoction, looking at The Supreme Brahman as their own sons.


ततो नृपोन्मर्दनमज्जलेपनालङ्काररक्षातिलकाशनादिभि: ।
संलालित: स्वाचरितै: प्रहर्षयन् सायं गतो यामयमेन माधव: ॥२३॥
तत: नृप-उन्मर्दन-मज्ज- after that, O King! by being rubbed, bathed,
लेपन-अलङ्कार-रक्षा-तिलक- smeared, adorned with ornaments, and safety Tilaka अशन-आदिभि: and by food and others संलालित: स्व-आचरितै: well tended, by own behaviour प्रहर्षयन् सायम् गत: delighting, in the evening returned, यामयमेन माधव: every day, Shree Krishna O King! After that, every day, in the evening returning from the pastures, Shree Krishna was well tended by being rubbed with unguents, bathed, smeared with sandal paste etc., adorned with ornaments and safety Tilaka, and fed with food and others, and thus delighted the mothers.


गावस्ततो गोष्ठमुपेत्य सत्वरं हुङ्कारघोषै: परिहूतसङ्गतान् ।
स्वकान् स्वकान् वत्सतरानपाययन् मुहुर्लिहन्त्य: स्रवदौधसं पय: ॥२४॥
गाव:-तत: गोष्ठम्-उपेत्य the cows then, the sheds reaching
सत्वरम् हुङ्कार-घोषै: hastily, by lowing sounds परिहूत-सङ्गतान् calling the calves स्वकान् स्वकान् वत्सतरान्- their own grown up calves अपाययन् मुहु:-लिहन्त्य: suckled, again and again licking (them) स्रवत्-औधसम् पय: flowing of udders with milk The cows also then, hastily reaching their sheds called the grown up calves by their lowing sound and suckled them with their udders overflowing with milk.


गोगोपीनां मातृतास्मिन् सर्वा स्नेहर्द्धिकां विना ।
पुरोवदास्वपि हरेस्तोकता मायया विना ॥२५॥
गो-गोपीनाम् मातृता-अस्मिन् of the Gopas and Gopis motherliness in Him
सर्वा स्नेह-ऋद्धिकाम् विना all affection with the degree exclusive of पुर:-वत्-आसु-अपि before like was, in them also हरे:-तोकता मायया विना of Shree Hari, filial feeling (was same), of Maayaa exclusive In Him, as the embodiment of the calves and cowherd boys, all the motherly affection of the Gopas and the Gopis was the same as before, exclusive of the increased degree. Shree Hari's filial feeling for them also was the same exclusive of the effect of Maya's attachment.


व्रजौकसां स्वतोकेषु स्नेहवल्ल्याब्दमन्वहम् ।
शनैर्नि:सीम ववृधे यथा कृष्णे त्वपूर्ववत् ॥२६॥
व्रज-औकसाम् स्व-तोकेषु of the residents of Vraja, on their own sons,
स्नेह-वल्ली-आ-अब्दम्-अन्वहम् the affection creeper, till one year everyday शनै:-नि:सीम ववृधे slowly constantly increased यथा कृष्णे तु-अपूर्व-वत् like in Shree Krishna, indeed never before like The affection creeper of the residents of Vraja, for their own sons, slowly and constantly increased everyday for a year, like the affection for Shree Krishna, like never before.


इत्थमात्माऽऽत्मनाऽऽत्मानं वत्सपालमिषेण स: ।
पालयन् वत्सपो वर्षं चिक्रीडे वनगोष्ठयो: ॥२७॥
इत्थम्-आत्मा-आत्मना-आत्मानम् in this manner, The Self by Himself, His own Self
वत्स-पाल-मिषेण स: by the calf caretakers' form , He पालयन् वत्सप: tending (His own form) of calf caretakers, वर्षम् चिक्रीडे वन-गोष्ठयो: for a year sported in the woods and sheds In this manner, tending Himself in the form of the calves, by His own Self in the form of their keepers, Shree Krishna, The Supreme Self sported in the woods and the sheds of Vraja for one year.


एकदा चारयन् वत्सान् सरामो वनमाविशत् ।
पञ्चषासु त्रियामासु हायनापूरणीष्वज: ॥२८॥
एकदा चारयन् वत्सान् one day pasturing the calves
स-राम: वनम्-आविशत् with Balaraama, the forest entered पञ्चषासु त्रियामासु five or six nights हायन-आपूरणीषु:-अज: of the year to complete, The Birthless Lord One day, while pasturing the calves, along with Balaraama, The Birthless Shree Krishna entered the forest when five or six nights remained to complete the one year.


ततो विदूराच्चरतो गावो वत्सानुपव्रजम् ।
गोवर्धनाद्रिशिरसि चरन्त्यो ददृशुस्तृणम् ॥२९॥
तत: विदूरात्-चरत: गाव: then, far away, pasturing the cows
वत्सान्-उपव्रजम् the calves near Vraja गोवर्धन-अद्रि-शिरिसि on Govardhana mountain head चरन्त्य: ददृशु:-तृणम् grazing saw grass Then, the cows, who were pasturing on the head of the Govardhana mountain, saw from far away the calves grazing grass near Vraja.


दृष्ट्वाथ तत्स्नेहवशोऽस्मृतात्मा स गोव्रजोऽत्यात्मपदुर्गमार्ग: ।
द्विपात् ककुद्ग्रीव उदास्यपुच्छोऽगाद्घुङ्कृतैरास्रुपया जवेन ॥३०॥
दृष्ट्वा-अथ तत्-स्नेह-वश:- seeing then, for affection overpowered
अस्मृत-आत्मा स: गोव्रज:- forgetting themselves, that cows' herd अत्यात्मप-दुर्ग-मार्ग: overcoming the difficult path द्विपात् ककुत्-ग्रीव: (like) bipeds, turned back neck उदास्य-पुच्छ: अगात्- uplifting the tail, rushed हुङ्कृतै:-आस्रुपया जवेन bellowing, flowing milk, in speed The herd of cows, seeing them, overpowered by affection, rushed in speed, bellowing and ignoring the difficult path, looking like bipeds with their necks turned slightly, uplifted tails, and with milk flowing.


समेत्य गावोऽधो वत्सान् वत्सवत्योऽप्यपाययन् ।
गिलन्त्य इव चाङ्गानि लिहन्त्य: स्वौधसं पय: ॥३१॥
समेत्य गाव:-अध: वत्सान् reaching the cows below (the mountain) the calves,
वत्सवत्य:-अपि-अपाययन् (the cows) having calves, even, suckled गिलन्त्य इव च-अङ्गानि swallowing as if and limbs लिहन्त्य: स्व-औधसम् पय: licking own udders' milk The cows, even though having more calves, reached below the mountain, and suckled the calves the milk from their udder, licking their limbs, as if swallowing them.


गोपास्तद्रोधनायासमौघ्यलज्जोरुमन्युना ।
दुर्गाध्वकृच्छ्रतोऽभ्येत्य गोवत्सैर्ददृशु: सुतान् ॥३२॥
गोपा:-तत्-रोधन-आयासम्- the Gopas, them to restrain effort
औघ्य-लज्जा-उरु-मन्युना fruitless, with shame and great anger दुर्ग-अध्व-कृच्छ्रत:-अभ्येत्य difficult path with great difficulty crossing गोवत्सै:-ददृशु: सुतान् with the cows and calves saw the sons The Gopas' effort to restrain them were fruitless. In shame and great anger they crossed the difficult path with great difficulty, and reaching there saw their own sons with the cows and the calves.


तदीक्षणोत्प्रेमरसाप्लुताशया जातानुरागा गतमन्यवोऽर्भकान् ।
उदुह्य दोर्भि: परिरभ्य मूर्धनि घ्राणैरवापु: परमां मुदं ते ॥३३॥
तत्-ईक्षण-उत्प्रेम-रस-आप्लुत- by their sight, springing of love's fluid flooded
आशया: जात-अनुरागा: hearts, born affection गत-मन्यव:-अर्भकान् gone anger, the boys उदुह्य दोर्भि: परिरभ्य lifting with both arms, embracing मूर्धनि घ्राणै:-अवापु: the forehead smelling, attained परमाम् मुदम् ते supreme joy they By their sight, their hearts flooded with affection, born of the springing of the love's fluid, their anger was gone, they lifted the boys with both arms and embraced them and smelled their foreheads as they attained supreme joy.


तत: प्रवयसो गोपास्तोकाश्लेषसुनिर्वृता: ।
कृच्छाच्छनैरपगतास्तदनुस्मृत्यदश्रव: ॥३४॥
तत: प्रवयस: गोपा:- then the elderly Gopas
तोक-आश्लेष-सुनिर्वृता: by the sons' embrace highly gratified कृच्छात्-शनै:-अपगता:- with great difficulty, slowly went away, तत्-अनुस्मृति-उदश्रव: that remembering, with tears flowing Then, the elderly Gopas who were highly gratified by the embrace of the sons', with great difficulty went away from there, their eyes filled with tears when they remembered that.


व्रजस्य राम: प्रेमर्धेर्वीक्ष्यौत्कण्ठ्यमनुक्षणम् ।
मुक्तस्तनेष्वपत्येष्वप्यहेतुविदचिन्तययत् ॥३५॥
व्रजस्य राम: प्रेम-ऋधे:- of residents of Vraja, Raama, affection increased,
वीक्ष्य-औत्कण्ठ्यम्-अनुक्षणम् observing, longing every moment मुक्त-स्तनेषु-अपत्येषु- weaned from breast (milk) of the children अपि-अहेतु-वित्-अचिन्तययत् also not the cause knowing, thought Bala Raama observed the increasing of the affection of the residents of Vraja, for the children every moment, and the every moment longing for milk of the children, though weaned from it, he did not know the cause for this, and thought,…


किमेतदद्भुतमिव वासुदेवेऽखिलात्मनि ।
व्रजस्य सात्मनस्तोकेष्वपूर्वं प्रेम वर्धते ॥३६॥
किम्-एतत्-अद्भुतम्-इव what is this wonderful, in that,
वासुदेवे-अखिल-आत्मनि in Vaasudeva, The Eternal Self व्रजस्य स-आत्मन:- of the Vraja and with me, तोकेकेषु-अपूर्वम् प्रेम वर्धते in the sons as never before, love grows 'O what a wonder this is, in that, the love of the people of Vraja and even myself, grows for the children, even for Vasudeva, The Eternal Self, like never before.'


केयं वा कुत आयाता दैवी वा नार्युतासुरी ।
प्रायो मायास्तु मे भर्तुर्नान्या मेऽपि विमोहिनी ॥३७॥
का-इयम् वा कुत: आयाता who is she or from where has she come
दैवी वा नारी-उत-आसुरी Goddess or woman indeed Dominique प्राय: माया-अस्तु मे भर्तु:- almost Maayaa, may be, of my Master, न-अन्या मे-अपि विमोहिनी not other, me also deluding 'Who is she, or from where has she come, is she a Goddess or a human or a demoness? Probably, she is my Master's Maayaa and not anyone else, who deludes me also'.


इति सञ्चिन्त्य दाशार्हो वत्सान् सवयसानपि ।
सर्वानाचष्ट वैकुण्ठं चक्षुषा वयुनेन स: ॥३८॥
इति सञ्चिन्त्य दाशार्ह: thus thinking, Balaraama
वत्सान् स-वयसान्-अपि the calves, with the companions also सर्वान्-आचष्ट वैकुण्ठम् all saw Lord Vishnu, चक्षुषा वयुनेन स: by eye of intellect he Thus thinking, Balaraama saw all the calves along with the companions also by the eye of his intellect and he saw them all to be Lord Vishnu.


नैते सुरेशा ऋषयो न चैते त्वमेव भासीश भिदाश्रयेऽपि ।
सर्वं पृथक्त्वं निगमात् कथं वदेत्युक्तेन वृत्तं प्रभुणा बलोऽवैत् ॥३९॥
न-एते सुरेशा: ऋषय: न च- not these are of the gods the rulers, sages not and
एते त्वम्-एव भासि-ईश these, You alone shine, O Lord! भिद्-आश्रये-अपि in different forms also सर्वम् पृथक्त्वम् निगमात् in all diversity, in detail कथम् वद-इति-उक्तेन how, do say, thus questioned, वृत्तम् प्रभुणा बल:-अवैत् the incident by The Lord, Balaraama understood 'All these boys are not the rulers of the gods, and these calves are not sages either. O Lord! In these different forms and in all diversities You alone shine. Do say in detail how is this?' Related by Shree Krishna, the incident, Balaraama, understood the situation.


तावदेत्यात्मभूरात्ममानेन त्रुट्यनेहसा ।
पुरोवदब्दं क्रीडन्तं ददृशे सकलं हरिम् ॥४०॥
तावत्-एत्य-आत्मभू:- meanwhile, returning, Brahmaa,
आत्म-मानेन त्रुटि-अनेहसा by his own measure, one moment passed पुरोवत्-अब्दम् क्रीडन्तम् like before one year playing ददृशे सकलम् हरिम् saw with everyone Shree Hari Meanwhile, by his own measure of time, Brahmaa returned in one moment. He saw Shree Hari playing with all the calves and companions like before one year.


यावन्तो गोकुले बाला: सवत्सा: सर्वं एव हि ।
मायाशये शयाना मे नाद्यापि पुनरुत्थिता: ॥४१॥
यावन्त: गोकुले बाला: as many in Gokula children and
सवत्सा: सर्वम् एव हि with calves all also indeed माया-शये शयाना: मे on Maaya bed are reposed mine, न-अद्य-अपि पुन:-उत्थिता: not now also again arisen 'As many children and calves there are in Gokula, indeed all are reposed in the bed of my Maayaa, and all of them have not arisen till now.'


इत एतेऽत्र कुत्रत्या मन्मायामोहितेतरे ।
तावन्त एव तत्राब्दं क्रीडन्तो विष्णुना समम् ॥४२॥
इत: एते-अत्र कुत्रत्या all these here from where
मत्-माया-मोहित-इतरे by my Maayaa deluded, besides तावन्त: एव तत्र-अब्दम् as many also, there, for a year क्रीडन्त: विष्णुना समम् playing, Vishnu along with 'All of these, from where are these, besides those deluded by my Maaya, as many of them are here and there, in Vraja are playing with Lord Vishnu for one year.'


एवमेतेषु भेदेषु चिरं ध्यात्वा स आत्मभू: ।
सत्या: के कतरे नेति ज्ञातुं नेष्टे कथञ्चन ॥४३॥
एवम्-एतेषु भेदेषु in this manner, in them, the differentiation
चिरम् ध्यात्वा स: आत्मभू: for long thinking, he The Self-born, (Brahmaa) सत्या: के कतरे न-इति real ones which, which are not, this ज्ञातुम् नेष्टे कथञ्चन to know was not able any how In this manner, the Self-born Brahmaa, even after thinking for a long time, was not able to know which ones were the real and which ones were not.


एवं सम्मोहयन् विष्णुं विमोहं विश्वमोहनम् ।
स्वयैव माययाजोऽपि स्वयमेव विमोहित: ॥४४॥
एवम् सम्मोहयन् विष्णुम् thus, deluding Lord Vishnu,
विमोहम् विश्व-मोहनम् The One unaffected by delusion, whole world enchanting (The Lord) स्वया-एव मायया-अज:-अपि by own only delusion, Brahmaa also स्वयम्-एव विमोहित: himself also was deluded In this manner, Brahmaa, wanting to delude Lord Vishnu, Who is unaffected by delusion and enchants the whole world, was himself deluded by his own delusion.


तम्यां तमोवन्नैहारं खद्योतर्चिरिवाहनि ।
महतीतरमायैश्यं निहन्त्यात्मनि युञ्जत: ॥४५॥
तम्याम् तम: वत्-नैहारम् in the darkness the darkness like of mist
खद्योत-अर्चि:-इव-अहनि fire-fly's light like in day महति-इतर-माया-ऐश्यम् on the superiors, inferior Maaya, control निहन्ति-आत्मनि युञ्जत: looses, by itself used Just as the darkness of mist is meaningless in the darkness of the night, and the light of the fire-fly is meaningless in the day, by using the inferior Maayaa, on the superiors, the one using it looses his control over it.


तावत् सर्वे वत्सपाला: पश्यतोऽजस्य तत्क्षणात् ।
व्यदृश्यन्त घनश्यामा: पीतकौशेयवासस: ॥४६॥
तावत् सर्वे वत्स-पाला: in the meantime, all calf keepers
पश्यत:-अजस्य तत्-क्षणात् as looked on Brahmaa, in that instant व्यदृश्यन्त घन-श्यामा: were seen dark as clouds पीत-कौशेय-वासस: yellow silk clothed In the meantime, as Brahmaa looked on, in that instant, all the calf keepers were seen to be dark as clouds and clad in yellow silk.


चतुर्भुजा: शङ्खचक्रगदाराजीवपाणय: ।
किरीटिन: कुण्डलिनो हारिणो वनमालिन: ॥४७॥
चतु:-भुजा: शङ्ख-चक्र- four armed, conch, disc,
गदा-राजीव-पाणय: mace, lotus in hands किरीटिन: कुण्डलिन: with diadems, ear-rings, हारिण: वनमालिन: necklaces and sylvan flower garlands They were four armed, holding the conch, disc, mace and lotus in the hands, and adorned with diadems, ear-rings, necklaces, and sylvan flower garlands.


श्रीवत्साङ्गददोरत्नकम्बुकङ्कणपाणय: ।
नूपुरै: कटकैर्भाता: कटिसूत्राङ्गुलीयकै: ॥४८॥
श्रीवत्स-अङ्गद-दोरत्न- Shree Vatsa, armlets, be gemmed
कम्बु-कङ्कण-पाणय: conch shaped bracelets in hands नूपुरै: कटकै:-भाता: with anklets, thick bangles, adorned with, कटि-सूत्र-अङ्गुलीयकै: waist bands, and with rings They were adorned with Shree Vatsa, armlets, be gemmed conch shaped bracelets in hands, with anklets, thick bangles, waist bands, and with rings.


आङ्घ्रिमस्तकमापूर्णास्तुलसीनवदामभि: ।
कोमलै: सर्वगात्रेषु भूरिपुण्यवदर्पितै: ॥४९॥
आङ्घ्रि-मस्तकम्-आपूर्णा:- from feet to head covered
तुलसी-नव-दामभि: with Tulasi new garlands कोमलै: सर्व-गात्रेषु soft on all the body भूरि-पुण्यवत्-अर्पितै: by many merit holding (devotees) offered They were covered from feet to head on all the body, with new soft Tulasi leaves garlands, offered by devotees holding great merit.


चन्द्रिकाविशदस्मेरै: सारुणापाङ्गवीक्षितै: ।
स्वकार्थानामिव रज: सत्त्वाभ्यां स्रष्टृपालका: ॥५०॥
चन्द्रिका-विशद-स्मेरै: by moonlight like bright smiles
सारुण-आपाङ्ग-वीक्षितै: with reddish sidelong glances glancing स्वक-अर्थानाम्-इव रज: of own devotees, desires as though by Rajas सत्त्वाभ्याम् स्रष्टृ-पालका: and Sattva created and preserved They, by their moonlike bright smiles, and with reddish eyed side-long glances glancing, through Rajas and Sattva, created and preserved the desires of their own devotees.


आत्मादिस्तम्बपर्यन्तैर्मूर्तिमद्भिश्चराचरै: ।
नृत्यगीताद्यनेकार्है: पृथक् पृथगुपासिता: ॥५१॥
आत्म-आदि-स्तम्ब-पर्यन्तै:- by himself (Brahmaa) and others, to a clump of grass up to
मूर्तिमद्भि:-चर-अचरै: by personified mobile and immobile नृत्य-गीत-आदि-अनेक-अर्है: by dance, song, etc., many means पृथक् पृथक्-उपासिता: in different ways, were worshipped Right from Brahmaa and others, even up to a clump of grass, the mobile and immobile, in a personified form worshipped them in many different ways by dance, song etc.,.


अणिमाद्यैर्महिमभिरजाद्याभिर्विभूतिभि: ।
चतुर्विंशतिभिस्तत्त्वै परीता महदादिभि: ॥५२॥
अणिमा-आद्यै:-महिमभि:- by Anima and other Mahim, etc.,
अजा-आद्याभि:-विभूतिभि: by Maayaa and others, mystic powers चतुर्विंशतिभि:-तत्त्वै: by twenty four elements, परीता: महत्-आदिभि: surrounded by Mahat-tatva and others They were surrounded by the mystic powers of Anima, Mahima, etc., and potencies of Maayaa and others, and by the twenty four elements and Mahat-tatva.


कालस्वभावसंस्कारकामकर्मगुणादिभि: ।
स्वमहिध्वस्तमहिभिर्मूर्तिमद्भिरुपासिता: ॥५३॥
काल-स्वभाव-संस्कार- by Time, Swabhaavam, Sanskaar,
काम-कर्म-गुण-आदिभि: Kaama, Karma, Gunas and others स्वमहि-ध्वस्त-महिभि:- own glory eclipsed by their glory, मूर्तिमद्भि:-उपासिता: embodied, were worshipped As Time, Swabhaavam, Sanskaar, Kaama, Karma, Gunas and others in embodied form worshipped them, their own glory was eclipsed by their glory.


सत्यज्ञानानन्तानन्दमात्रैकरसमूर्तय: ।
अस्पृष्टभूरिमाहात्म्या अपि ह्युपनिषद्दृशाम् ॥५४॥
सत्य-ज्ञान-अनन्त-आनन्द- Truth, Consciousness, infinitude, bliss,
मात्र-एक-रस-मूर्तय: alone one essence embodiment अस्पृष्ट-भूरि-माहात्म्या unreachable great glory अपि हि-उपनिषद्-दृशाम् even indeed by Self-Knowledge visioned They were the embodiments of the one essence of Truth, Consciousness, Infinitude, and Bliss alone. Their great glory was unreachable indeed even by the visions of those having Self-Knowledge.


एवं सकृद् ददर्शाज: परब्रह्मात्मनोऽखिलान् ।
यस्य भासा सर्वमिदं विभाति सचराचरम् ॥५५॥
एवम् सकृत् ददर्श-अज: thus, at once, saw Brahmaa
पर-ब्रह्म-आत्मन:-अखिलान् The Supreme Brahman Himself, all of them, यस्य भासा सर्वम्-इदम् by Whose lustre all this विभाति स-चर-अचरम् is revealed along with the mobile and immobile Thus, for once, Brahmaa saw that they were The Supreme Self, Brahman Himself, by Whose lustre the universe along with all the animate and inanimate creation is revealed.


ततोऽतिकुतुकोद्वृत्तस्तिमितैकादशेन्द्रिय: ।
तद्धाम्नाभूदजस्तूष्णीं पूर्देव्यन्तीव पुत्रिका ॥५६॥
तत:-अति-कुतुक-उद्वृत्त- then, in great amazement, turned away
स्तिमित-एकादश-इन्द्रिय: his non-plussed eleven Indriyas तत्-धाम्ना-अभूत्-अज:-तूष्णीम् by That splendour became The Birthless (Brahmaa) silent पूर्देवी-अन्ति-इव पुत्रिका the city goddess near like a puppet Then, by That splendour, the Birthless Brahmaa, in great amazement turned away his eleven Indriyas, and stood silent and motionless, as though a puppet standing beside the goddess of the city of Vraja.


इतीरेशेऽतर्क्ये निजमहिमनि स्वप्रमितिके
परत्राजातोऽतन्निरसनमुखब्रह्मकमितौ ।
अनीशेऽपि द्रष्टुं किमिदमिति वा मुह्यति सति
चछादाजो ज्ञात्वा सपदि परमोऽजाजवनिकाम् ॥५७॥
इति-इरेशे-अतर्क्ये thus, when Brahmaa, the beyond reasoning
निज-महिमनि स्व-प्रमितिके in own glory self shining परत्र-अजात: अतत्-निरसन beyond Maayaa, not that, (also) rejected मुख-ब्रह्म-कमितौ by the crown of the Vedas the Upanishads अनीशे-अपि द्रष्टुम् unable even to see किम्-इदम्-इति वा 'What this is, thus', or मुह्यति सति चछाद-अज: perplexed being, drew away, The Birthless, ज्ञात्वा सपदि परम:- knowing soon The Supreme अज-जवनिकाम् Maayaa's curtain Thus, when Brahmaa, was unable to perceive in the divine forms, The Supreme Birthless Self, Who is beyond reasoning, is Self-shining in His own glory, is beyond Maayaa, is known by the crown of the Vedas, the Upanishads by rejecting That which He is not, and remarked, ' What is this?' thus, Shree Krishna then drew away the curtain of Maayaa from the perplexed Brahmaa.


ततोऽर्वाक् प्रतिलब्धाक्ष: क: परेतवदुत्थित: ।
कृच्छ्रादुन्मील्य वै दृष्टीराचष्टेदं सहात्मना ॥५८॥
तत:-अर्वाक् प्रतिलब्ध-अक्ष: after that, of the outside regained the vision,
क: परेत-वत्-उत्थित: Brahmaa, dead like arisen कृच्छ्रात्-उन्मील्य वै दृष्टी:- with difficulty opening indeed the eyes आचष्ट-इदम् सह-आत्मना perceived this (universe) with himself After that, Brahmaa having regained the outside vision, arose like from the dead, and opening the eyes with difficulty, perceived the universe along with himself.


सपद्येवाभित: पश्यन् दिशोऽपश्यत् पुर: स्थितम् ।
वृन्दावनं जनाजीव्यद्रुमाकीर्णं समाप्रियम् ॥५९॥
सपदि-एव-अभित: पश्यन् quickly, only, on all sides looking
दिश:-अपश्यत् पुर: स्थितम् the directions saw, in front stretched वृन्दावनम् जन-आजीव्य- Vrindaavana, of the people the subsistence द्रुम-आकीर्णम् समा-प्रियम् by trees spread out, objects desireable Quickly, he looked around, and saw the directions and Vrindaavana stretched before him, the means of subsistence of the people, with trees and desireable objects spread out.


यत्र नैसर्गदुर्वैरा: सहासन् नृमृगादय: ।
मित्राणीवाजितावासद्रुतरुट्तर्षकादिकम् ॥६०॥
यत्र नैसर्ग-दुर्वैरा: where, by nature enmity holding
सह-आसन् नृ-मृग-आदय: together were, man, animals and others मित्राणि-इव-अजित-आवास friends like of Krishna residence द्रुत-रुट्-तर्षक-आदिकम् disappeared, anger jealousy and others Where, man, animals and other beasts, holding natural enmity for each other, lived together like friends. Because of it being the residence of Shree Krishna, anger, jealousy and others disappeared from there.


तत्रोद्वहत् पशुपवंशशिशुत्वनाट्यं ब्रह्माद्वयं परमनन्तमगाधबोधम् ।
वत्सान् सखीनिव पुरा परितो विचिन्वदेकं सपाणिकवलं परमेष्ठ्यचष्ट ॥६१॥
तत्र-उद्वहत् पशुप-वंश- there, carrying, of the cowherd clan
शिशुत्व-नाट्यम् ब्रह्म-अद्वयम् children's drama, Brahman the second less परम्-अनन्तम्-अगाध-बोधम् The Supreme Infinite, of fathomless wisdom, वत्सान् सखीन्-इव पुरा परित: the calves friends like, before, all around विचिन्वत्-एकम् सपाणि-कवलम् searching for all alone, in the hand morsel परमेष्ठी-अचष्ट Brahmaa saw There, Brahmaa saw Brahman, The second less, The Supreme Infinite of fathomless wisdom, playing the drama of the children of the cowherd clan. Like before, searching all around, the friends, and the calves, all alone, carrying a morsel of cooked rice in hand.


दृष्ट्वा त्वरेण निजधोरणतोऽवतीर्य पृथ्व्यां वपु: कनकदण्डमिवाभिपात्य ।
स्पृष्ट्वा चतुर्मुकुटकोटिभिरङ्घ्रियुग्मं नत्वा मुदश्रुसुजलैरकृताभिषेकम् ॥६२॥
दृष्ट्वा त्वरेण निज-धोरणत:- seeing, hastily from own mount
अवतीर्य पृथ्व्याम् वपु: alighting, on the earth (own) body कनक-दण्डम्-इव-अभिपात्य golden staff like throwing, स्पृष्ट्वा चतु:-मुकुट-कोटिभि:- touching with four diadems points, अङ्घ्रि-युग्मम् नत्वा the feet pair bowing, मुद्-अश्रु-सुजलै:-अकृत-अभिषेकम् with joyous tears, pure waters did washing Brahmaa, seeing this, hastily alighted from his mount, and threw his body on the ground, like a staff of gold, and touched the pair of feet of The Lord, with crest of his four crowns, and bowing down, bathed them with the pure waters of the tears of joy.


उत्थायोत्थाय कृष्णस्य चिरस्य पादयो: पतन् ।
आस्ते महित्वं प्राग्दृष्टं स्मृत्वा स्मृत्वा पुन: पुन: ॥६३॥
उत्थाय-उत्थाय कृष्णस्य rising and rising, of Krishna
चिरस्य पादयो: पतन् for long in the feet falling आस्ते महित्वम् प्राक्-दृष्टम् remained the glory, before seen स्मृत्वा स्मृत्वा पुन: पुन: remembering and remembering again and again Brahmaa, for long remained falling and rising in the feet of Shree Krishna, remembering again and again the glory which he had formerly seen.


शनैरथोत्थाय विमृज्य लोचने मुकुन्दमुद्वीक्ष्य विनम्रकन्धर: ।
कृताञ्जलि: प्रश्रयवान् समाहित: सवेपथुर्गद्गदयैलतेलया ॥६४॥
शनै:-अथ-उत्थाय slowly then, rising
विमृज्य लोचने wiping the eyes, मुकुन्दम्-उद्वीक्ष्य Krishna looking at विनम्र-कन्धर: bent head, कृत-अञ्जलि: joined palms, प्रश्रयवान् समाहित: with humility and composed mind सवेपथु:-गद्गदया- trembling body, faltering ऐलत-इलया extolled voice Then, rising slowly and looking at Shree Krishna, with his head bent low, joined palms, with humility and composed mind and trembling body, he extolled The Lord with faltering voice.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे त्रयोदश: अध्याय: ॥१३॥
Thus ends the thirteenth discourse in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.