श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: चतुर्दश: अध्याय: ब्रह्मा-उवाच - Brahma said - नौमीड्य तेऽभ्रवपुषे तडिदम्बराय गुञ्जावतंसपरिपिच्छलसन्मुखाय ।
वन्यस्रजे कवलवेत्रविषाणवेणुलक्ष्मश्रिये मृदुपदे पशुपाङ्गजाय ॥१॥
नौमि-इड्य ते-अभ्र-वपुषे I bow 'O Worshipful, to You cloud like body,
तडित्-अम्बराय गुञ्जा-अवतंस lightening like costume, Gunjaa (seeds) ear-rings परिपिच्छ-लसत्-मुखाय peacock feathers adorning the face, वन्य-स्रजे कवल-वेत्र-विषाण- sylvan flowers garland, a morsel, a cane, a horn, वेणु-लक्ष्म-श्रिये मृदुपदे flute, emblems indicating Your glory, tender feet पशुप-अङ्गजाय the cowherd's Son I bow to the worshipful Son of a cowherd, You, with a body like the dark clouds, tender feet, lightening like costumes, face resplendent with Gunjaa seeds' ear-rings and peacock feathers, a garland of sylvan flowers, the emblems of a morsel, a cane, a horn, and a flute indicating Your glory.


अस्यापि देव वपुषो मदनुग्रहस्य स्वेच्छामयस्य न तु भूतमयस्य कोऽपि ।
नेशे महि त्ववसितुं मनसाऽऽन्तरेण साक्षात्तवैव किमुतात्मसुखानुभूते: ॥२॥
अस्य-अपि देव वपुष: of this also, O Lord! Personality
मत्-अनुग्रहस्य स्व-इच्छामयस्य on me to confer grace, of by own devotees' will shaped, न तु भूतमयस्य क:-अपि not certainly by elements any of them, नेशे महि तु-अवसितुम् am not capable the glory to fathom मनसा-अन्तरेण साक्षात्-तव-एव by mind (turned) inward, directly Your even किम्-उत-आत्म-सुख-अनुभूते: what of indeed (consisting of) Truth, Bliss and Consciousness O Lord! This personality of Yours, which You have assumed to confer grace on me, cannot be fathomed even by my mind turned inside, which is shaped by the devotees' will, and not certainly by any of the elements, not even directly by You, as You are the Truth, Bliss and Consciousness.


ज्ञाने प्रयासमुदपास्य नमन्त एव
जीवन्ति सन्मुखरितां भवदीयवार्ताम् ।
स्थाने स्थिता: श्रुतिगतां तनुवाङ्मनोभि-
र्ये प्रायशोऽजित जितोऽप्यसि तैस्त्रिलोक्याम् ॥३॥
ज्ञाने प्रयासम्-उदपास्य in knowledge effort giving up
नमन्त: एव जीवन्ति bow down only (those who) live सन्-मुखरिताम् भवदीय-वार्ताम् being told Your stories स्थाने स्थिता: श्रुति-गताम् in own place remaining, on ears falling, तनु-वाङ्-मनोभि:-ये प्रायश:-अजित्- by body speech and mind, who, generally, O Invincible One! जित:-अपि-असि तै:-त्रिलोक्याम् are conquered even are by them in the three worlds O Invincible Lord! Even though You are unconquerable, in all the three worlds, You are generally won over by those who live by giving up all effort to gain knowledge, and bow down to those who relate Your stories, which fall on their ears, body speech and mind, remaining in their own houses.


श्रेय: स्रुतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये ।
तेषामसौ क्लेशल एव शिश्यते नान्यद्यथा स्थूलतुषावघातिनाम् ॥४॥
श्रेय: स्रुतिम् भक्तिम्-उदस्य ते of all blessing the stream, devotion giving up, they
विभो क्लिश्यन्ति ये O Almighty Lord! endeavour who, केवल-बोध-लब्धये only for knowledge gaining तेषाम्-असौ क्लेशल एव their this (futile) effort only शिश्यते न-अन्यत्-यथा remains, not any thing else, like स्थूल-तुष-अवघातिनाम् hollow hay pounding O Almighty Lord! Those who give up the all blessings bestowing stream of devotion, and endeavour for the gaining of knowledge alone, this remains a mere effort of theirs, like the pounding of hollow hay.


पुरेह भूमन् बहवोऽपि योगिनस्त्वदर्पितेहा निजकर्मलब्धया ।
विबुध्य भक्त्यैव कथोपनीतया प्रपेदिरेऽञ्जोऽच्युत ते गतिं पराम् ॥५॥
पुरा-इह भूमन् बहव:-अपि in past, here, (in this world) O Infinite Lord! many also
योगिन:-त्वत्-अर्पित- Yogis, to You dedicated इहा निज-कर्म-लब्धया the worldly own actions gaining विबुध्य भक्त्या-एव realization by devotion alone कथा-उपनीतया प्रपेदिरे-अञ्ज:- by (Your) stories attained, achieved easily अच्युत ते गतिम् पराम् O Immortal Lord! Your state supreme O Infinite Lord! in the past, here, in this world, many a Yogis of various modes of Yogas, were unable to attain their object. They dedicated all their own worldly actions to You, and having realised their true self, attained by devotion alone, by Your stories, easily achieved Your supreme state, O immortal Lord!


तथापि भूमन् महिमागुणस्य ते विबोद्धुमर्हत्यमलान्तरात्मभि: ।
अविक्रियात् स्वानुभवादरूपतो ह्यनन्यबोध्यात्मतया न चान्यथा ॥६॥
तथा-अपि भूमन् महिमा- even then, O Invincible Lord! glory,
अगुणस्य ते विबोद्धुम्-अर्हति- devoid of attributes, Your, to realize is capable अमल-अन्तर-आत्मभि: by pure minded souls अविक्रियात् स्व-अनुभवात्-अरूपत: undistorted by self-experience, unmolded हि-अनन्य-बोध्य-आत्मतया indeed by exclusive realizable self knowledge न च-अन्यथा not and otherwise O Invincible Lord! even then, to realize the glory of You, devoid of attributes, only the pure and undistorted minded souls are capable, their self-experience is unmolded indeed by exclusive realizable self knowledge, and not otherwise.


गुणात्मस्तेऽपि गुणान् विमातुं हितावतीर्णस्य क ईशिरेऽस्य ।
कालेन यैर्वा विमिता: सुकल्पैर्भूपांसव: खे मिहिका द्युभास: ॥७॥
गुण-आत्म:-ते-अपि The Gunas' Controller, Your also,
गुणान् विमातुम् the attributes to record हित-अवतीर्णस्य for the benefit (of the world) descended क: ईशिरे-अस्य who is competitive of His कालेन यै:-वा for long Time, by whom indeed विमिता: सुकल्पै:- counted by the extremely clever भू-पांसव: खे of the earth the dust particles, of the sky मिहिका द्युभास: the dew drops, rays of the luminaries O Controller of the Gunas! You who have descended for the benefit of the world, who is competitive enough to record Your attributes? Not even the extremely clever ones, who for a long time, may be, have counted the dust particles of the earth, the dew drops of the sky or even the rays of the luminaries of heaven.


तत्तेऽनुकम्पां सुसमीक्षमाणो भुञ्जान एवात्मकृतं विपाकम् ।
हृद्वाग्वपुर्भिर्विदधन्नमस्ते जीवेत यो मुक्तिपदे स दायभाक् ॥८॥
तत्-ते-अनुकम्पाम् that Your grace
सुसमीक्षमाण: भुञ्जान एव- well recognizing, experiencing only आत्म-कृतम् विपाकम् own actions' fruits हृत्-वाक्-वपुर्भि:-विदधत्- with heart speech and body performing नमस्ते जीवेत य: salutations, lives who मुक्तिपदे स: दायभाक् on the liberation path he, share is ensured The one who well recognizes Your grace, and lives by experiencing the fruits of his own past actions, and who with heart, speech and body performs salutations to You, he certainly has a share, on the path of liberation, like one has a share in his fathers property.


पश्येश मेऽनार्यमनन्त आद्ये परात्मनि त्वय्यपि मायिमायिनि ।
मायां वितत्येक्षितुमात्मवैभवं ह्यहं कियानैच्छमिवार्चिरग्नौ ॥९॥
पश्य-ईश मे-अनार्यम्- Look, O Lord! My arrogance
अनन्त आद्ये पर-आत्मनि on The Infinite Primary, Supreme Self, त्वयि-अपि मायिमायिनि You also, The Deluder of the Deluders, मायाम् वितत्य-ईक्षितुम्- my Maayaa casting, wished आत्म-वैभवम् हि-अहम् कियान्- to see own glory, indeed I am how much? ऐच्छम्-इव-अर्चि:-अग्नौ wanted, like a flame before fire O Lord! Look at my arrogance. On The Infinite Primary, Supreme Self, You, The Deluder of the Deluders, You also, I cast my own spell and wished to see my own glory! Indeed, that I wanted that, how do I stand before You? Like the flame in front of the fire?


अत: क्षमस्वाच्युत मे रजोभुवो ह्यजानतस्त्वत्पृथगीशमानिन: ।
अजावलेपान्धतमोऽन्धचक्षुष एषोऽनुकम्प्यो मयि नाथवानिति ॥१०॥
अत: क्षमस्व-अच्युत so, pardon, O Immortal Lord!
मे रज:-भुव: my Rajoguna product हि-अजानत:-त्वत्- indeed, a fool, from You पृथक्-ईश-मानिन: independent lordship understanding अज-अवलेप-अन्ध- the Birthless, smeared blinding तम:-अन्ध-चक्षुष: darkness, blind eyed एष:-अनुकम्प्यो this (person) should be pitied मयि नाथवान्-इति on me Protector is, thus O Immortal Lord! Therefore, do pardon the product of Rajoguna in me, indeed a fool that I am, who, smeared by the blinding darkness, and so blinded eyed, considered myself the Birthless, independent of You, lordship understanding, accepting me as this person, Your servant, who should be pitied, by You, The Protector that You are.


क्वाहं तमोमहदहंखचराग्निवार्भूसंवेष्टिताण्डघटसप्तवितस्तिकाय: ।
क्वेदृग्विधाविगणिताण्डपराणुचर्यावाताध्वरोमविवरस्य च ते महित्वम् ॥११॥
क्व-अहम् तम:-महत्-अहम् where (do) I (stand), of the Prakriti's Mahat-tatva's, ego,
खचर-अग्नि-वा:-भू:- ether, air, fire, water, earth, संवेष्टित-अण्ड-घट- enveloping the egg shell (like) सप्त-वितस्ति-काय: seven spanned body, क्व-ईदृक्-विधौ- where, this like resembling अविगणित-अण्ड- innumerable eggs, पराणुचर्या-वाताध्व- atoms resembling, air holes रोम-विवरस्य च ते महित्वम् pores' passages, and Your glory Where do I stand, with a body of seven spans, like an egg shell, enveloped by Prakriti's Mahat-tatvas' ego, ether, air, fire, water, earth, in comparison, to Your glory which passes through the passages of the air hole of Your pores, of such innumerable egg shells, resembling atoms.


उत्क्षेपणं गर्भगतस्य पादयो: किं कल्पते मातुरधोक्षजागसे ।
किमस्तिनास्तिव्यपदेशभूषितं तवास्ति कुक्षे: कियदप्यनन्त ॥१२॥
उत्क्षेपणम् गर्भ-गतस्य kicking in the womb present,
पादयो: किम् कल्पते the feet, what does it matter मातु:-अधोक्षज-आगसे to the mother, O Lord beyond senses! As offense किम्-अस्ति-न-अस्ति what is, not is व्यपदेश-भूषितम् तव-अस्ति by statements adorned, in Your is कुक्षे: कियत्-अपि-अनन्त in the belly, what ever is O Infinite Lord! O Lord! Who are beyond sense perception, is the kicking of the foetus in the womb taken as an offense by the mother? Even so, O Infinite Lord! All that which is and which is not, and all that is adorned by such statements, are in Your belly.


जगत्त्रयान्तोदधिसम्प्लवोदे नारायणस्योदरनाभिनालात् ।
विनिर्गतोऽजस्त्विति वाङ् न वै मृषा किं त्वीश्वर त्वन्न विनिर्गतोऽस्मि ॥१३॥
जगत्-त्रय-अन्त-उदधि- at the three world's end ocean
सम्प्लव-उदे नारायणस्य- deluge water, Naaraayana's उदर-नाभि-नालात् from belly navel lotus stem विनिर्गत:-अज:-तु-इति वाङ् sprang the Birthless (Brahmaa), indeed this statement न वै मृषा किम् तु-ईश्वर not surely is untrue, what, indeed, O Almighty Lord! त्वत्-न विनिर्गत:-अस्मि from You have not come out I? The statement, that, in the end of the three world's ocean deluge waters, from the navel lotus stem of Naaraayana, Brahmaa had sprung up, is surely not untrue. Is it not, O Almighty Lord! That I have come out of You?


नारायणस्त्वं न हि सर्वदेहिनामात्मास्यधीशाखिललोकसाक्षी ।
नारायणोऽङ्गं नरभूजलायनात्तच्चापि सत्यं न तवैव माया ॥१४॥
नारायण:-त्वम् न हि Naaraayana You not only
सर्व-देहिनाम्-आत्मा-असि- (You are) of all beings the soul are अधीश-अखिल-लोक-साक्षी The Prompter, of all creatures, The Witness नारायण:-अङ्गम् Naaraayana is a part नर-भू-जल-अयनात्- of Nara, evolved waters residing in तत्-च-अपि सत्यम् न that and also Truth is not तव-एव माया Your alone is Maayaa You are not only Naaraayana, You are the soul of all the beings, The Prompter of all the creatures, and their Witness. Naaraayana is a part of Nara, and also because He resides in the waters evolved from Nara. The finite form of Yours is also not True, as that is just a sport of Yours'.


तच्चेज्जलस्थं तव सज्जगद्वपु: किं मे न दृष्टं भगवंस्तदैव ।
किं वा सुदृष्टं हृदि मे तदैव किं नो सपद्येव पुनर्व्यदर्शि ॥१५॥
तत्-चेत्-जल-स्थम् तव that (form) if, in water stays Your's,
सत्-जगत्-वपु: किम् मे न दृष्टम् constituting the world's body, how by me was not seen भगवन्-तदा-एव O Almighty Lord! Then only किम् वा सुदृष्टम् हृदि मे how or was clearly seen, in the heart mine, तत्-एव किम् न: सपदि-एव That alone, how by me instantly only पुन:-व्यदर्शि again not seen O Almighty Lord! If that form of Yours, as Naaraayana, constituting the body of the universe and staying in the water is finite, why was it not seen by me at that time, when I was searching for My source of origin? Or again, why was it clearly seen by me in my heart? And again, why was it not instantly seen by me?


अत्रैव मायाधमनावतारे ह्यस्य प्रपञ्चस्य बहि: स्फुटस्य ।
कृत्स्नस्य चान्तर्जठरे जनन्या मायात्वमेव प्रकटीकृतं ते ॥१६॥
अत्र-एव मायाधमन- here, alone, O Dispeller of Maayaa!
अवतारे हि-अस्य प्रपञ्चस्य (in this) descent only, of this universe बहि: स्फुटस्य externally visible कृत्स्नस्य च-अन्त:-जठरे the entire, and inside the abdomen जनन्या माया-त्वम्-एव for the mother You alone प्रकटीकृतम् ते revealed Your O Dispeller of Maayaa! here, alone, in this descent only, of Your's as Shree Krishna, You revealed to Your mother Yashodaa, the entire externally visible illusory character of this universe in Your abdomen.


यस्य कुक्षाविदं सर्वं सात्मं भाति यथा तथा ।
तत्त्वय्यपीह तत् सर्वं किमिदं मायया विना ॥१७॥
यस्य कुक्षौ-इदम् सर्वम् in Whose abdomen this all
स-आत्मम् भाति यथा तथा along with Yourself, is revealed, just as, like that, तत्-त्वयि-अपि-इह तत् सर्वम् all that is in You, also here that all (is) किम्-इदम् मायया विना is this Maayaa without Just as, along with You, all that which is revealed in Your abdomen, like that, all that is in You and is also here outside. Can this be so without Maayaa?


अद्यैव त्वदृतेऽस्य किं मम न ते मायात्वमादर्शित-
मेकोऽसि प्रथमं ततो व्रजसुहृद् वत्सा: समस्ता अपि।
तावन्तोऽसि चतुर्भुजास्तदखिलै: साकं मयोपासिता-
स्तावन्त्येव जगन्त्यभूस्तदमितं ब्रह्माद्वयं शिष्यते ॥१८॥
अद्य-एव त्वत्-ऋते-अस्य today itself, You without, of this (universe)
किम् मम न ते what to me not, Your's मायात्वम्-आदर्शितम्- through Maaya revealed एक:-असि प्रथमम् One are, at first, तत: व्रज-सुहृद् after that, Vraja's friends, वत्सा: समस्ता: अपि the calves all also, तावन्त:-असि चतुर्भुजा:- all of them were four armed, तत्-अखिलै: साकम् them all along with मया-उपासिता:- by me worshipped, तावन्ति-एव जगन्ति-अभू:- as many only universes became तत्-अमितम् ब्रह्म- That infinite Brahman अद्वयम् शिष्यते without second remains Was it not today itself, that, devoid of You, this universe was revealed to me through Your Maaya? When, at first You were only One, after that You were the friends of Vraja, and then, all the calves also, then, all of them were four armed, worshipped by me, then again You became as many universes, and then, You remain The Infinite Brahman, without a second.


अजानतां त्वत्पदवीमनात्मन्यात्माऽऽत्मना भासि वितत्य मायाम् ।
सृष्टाविवाहं जगतो विधान इव त्वमेषोऽन्त इव त्रिनेत्र: ॥१९॥
अजानताम् त्वत्-पदवीम्- those not knowing Your supreme state,
अनात्मनि-आत्मा-आत्मना in matter, self, by Self भासि वितत्य मायाम् appear, extending Maayaa सृष्टौ-इव-अहम् for creation like I, जगत: विधान इव त्वम्- for the universe's preservation, like, You, एष-अन्ते इव त्रिनेत्र: of this (universes) dissolution, like The Three-eyed Shiva For those who do not know Your supreme state, consider You to be The spirit, extended with Your Maayaa, You appear as myself for the creation of the universe, Yourself as the preserver of the universe, and the three-eyed Lord Shiva for its dissolution.


सुरेष्वृषिष्वीश तथैव नृष्वपि तिर्यक्षु यादस्स्वपि तेऽजनस्य ।
जन्मासतां दुर्मदनिग्रहाय प्रभो विधात: सदनुग्रहाय च ॥२०॥
सुरेषु-ऋषिषु-ईश among the gods, the sages, O Lord!
तथा-एव नृषु-अपि तिर्यक्षु and also among men, even beasts, यादस्सु-अपि ते-अजनस्य aquatic creatures even, Your, of The Birthless, जन्म-असताम् दुर्मद-निग्रहाय birth, of the wicked arrogance to curb प्रभो विधात: O Master! O maker of the universe! सत्-अनुग्रहाय च for the righteous grace and O Lord! Your birth, of The Birth-less, among the gods, the sages, the human beings, even the beasts and the aquatic creatures, is to curb the false pride of the wicked and for showering Your grace on the righteous.


को वेत्ति भूमन् भगवन् परात्मन् योगेश्वरोतीर्भवतस्त्रिलोक्याम् ।
क्व वा कथं वा कति वा कदेति विस्तारयन् क्रीडसि योगमायाम् ॥२१॥
क: वेत्ति भूमन् भगवन् who knows O infinite Lord! O Master!
परात्मन् योगेश्वर- O Supreme Spirit! O Master of Yoga! ऊती:-भवत:-त्रिलोक्याम् of the sports of Yours in the three worlds क्व वा कथम् वा कति वा where or how or, how much कदा-इति विस्तारयन् or when thus spreading क्रीडसि योगमायाम् sporting are You Yoga Maayaa O infinite Lord! O Master! O Supreme Spirit! O Master of Yoga! Who in the three worlds knows of Your activities, as to where, how, how much, or when, You sport by spreading Your Yoga Maayaa?


तस्मादिदं जगदशेषमसत्स्वरूपं स्वप्नाभमस्तधिषणं पुरुदु:खदु:खम् ।
त्वय्येव नित्यसुखबोधतनावनन्ते मायात उद्यदपि यत् सदिवावभाति ॥२२॥
तस्मात्-इदम् जगत्-अशेषम्- therefore, this universe entire,
असत्-स्वरूपम् स्वप्नाभम्- unreal by nature, dream like, अस्तधिषणम् पुरु-दु:ख-दु:खम् devoid of intelligence, full of great sorrow and misery, त्वयि-एव नित्य-सुख-बोध-तनौ- in You alone, The Infinite Bliss Consciousness embodiment अनन्ते मायात: उद्यत्-अपि eternal, from Maayaa appearing also, यत् सत्-इव-अवभाति in that, real like seems Therefore, this entire universe, though springing from Your Maayaa, is unreal by nature, is dream like, is devoid of intelligence, and is full of great sorrow and misery, in You, the embodiment of Infinite, Bliss, Consciousness, it appears and vanishes, and so seems like eternal and real.


एकस्त्वमात्मा पुरुष: पुराण: सत्य: स्वयंज्योतिरनन्त आद्य: ।
नित्योऽक्षरोऽजस्रसुखो निरञ्जन: पूर्णोऽद्वयो मुक्त उपाधितोऽमृत: ॥२३॥
एक:-त्वम्-आत्मा पुरुष: पुराण: One, You, The Self, The Person, ancient,
सत्य: स्वयम्-ज्योति:- real, Self-luminous, अनन्त: आद्य: infinite, the primary, नित्य:-अक्षर:-अजस्र-सुख: eternal, imperishable, un-interrupted Bliss, निरञ्जन: पूर्ण:-अद्वय: taintless, perfect, second-less, मुक्त उपाधित:-अमृत: free of all adjuncts and immortal You are The One Self, The ancient Person, real, Self luminous, infinite, The primary, eternal, imperishable, un-interrupted Bliss, taintless, perfect, second-less, free of all adjuncts and immortal.


एवंविधं त्वां सकलात्मनामपि स्वात्मानमात्मात्मतया विचक्षते ।
गुर्वर्कलब्धोपनिषत्सुचक्षुषा ये ते तरन्तीव भवानृताम्बुधिम् ॥२४॥
एवम्-विधम् त्वाम् सकल- such, like You, of all
आत्मनाम्-अपि स्व-आत्मानम्- the beings even, own Self आत्मा-अत्मतया विचक्षते in The Self by themselves perceive, गुरु-अर्क-लब्ध-उपनिषत्- by the preceptor sun gained, penetrating सुचक्षुषा ये ते तरन्ति-इव- wisdom eyes, those who, they cross surely भव-अनृत-अम्बुधिम् the mundane existence false ocean Those who perceive, in such like You, The Self of all living beings, as The Self in their own self, through the penetrating eye of wisdom obtained from the sun like Preceptor, You, surely cross the false ocean of mundane existence.


आत्मानमेवात्मतयाविजानतां तेनैव जातं निखिलं प्रपञ्चितम् ।
ज्ञानेन भूयोऽपि च तत् प्रलीयते रज्ज्वामहेर्भोगभवाभवौ यथा ॥२५॥
आत्मानम्-एव-आत्मतया- The Self only, as the Self (who)
विजानताम् तेन-एव जातम् do not know, by that only is created निखिलम् प्रपञ्चितम् the whole universe ज्ञानेन भूय:-अपि च तत् by enlightenment again also and that प्रलीयते रज्ज्वाम्-अहे:- disappears, in the rope of the snake भोग-भव-अभवौ यथा the appearance, appears and disappears as Those who do not know the self as The Self, by that ignorance the whole universe is created. When enlightenment is there, that false concept disappears, like the appearance of a snake in the rope, appears and disappears.


अज्ञानसंज्ञौ भवबन्धमोक्षौ द्वौ नाम नान्यौ स्त ऋतज्ञभावात् ।
अजस्रचित्यात्मनि केवले परे विचार्यमाणे तरणाविवाहनी ॥२६॥
अज्ञान-संज्ञौ भव-बन्ध-मोक्षौ ignorance generated are, of the universe bondage and release
द्वौ नाम न-अन्यौ स्त both (are just) names, not different they are ऋतज्ञ-भावात् from truth and The Supreme Self अजस्र-चिति-आत्मनि when, absolute transcendent Self केवले परे विचार्यमाणे eternal consciousness, on investigation, तरणौ-इव-अहनी (in relation) to the Sun like day (and night) The bondage and release of the universe are ignorance generated, and are just names. On investigation they are not different from The Supreme Self, The absolute transcendental Self, eternal Consciousness. Like the Sun is not different in relation to day and night.


त्वामात्मानं परं मत्वा परमात्मानमेव च ।
आत्मा पुनर्बहिर्मृग्य अहोऽज्ञजनताज्ञता ॥२७॥
त्वाम्-आत्मानम् परम् मत्वा You, The Self, Supreme, regarding
परम-आत्मानम्-एव च the other, body only and, आत्मा पुन:-बहि:-मृग्य the self again outside searching, अहो-अज्ञजनता-अज्ञता Alas! Of the ignorant folk the folly Alas! What folly of the ignorant folk! They regard You, The Supreme Self as their other body only, and again search for the self outside the body.


अन्तर्भवेऽनन्त भवन्तमेव ह्यतत्त्यजन्तो मृगयन्ति सन्त: ।
असन्तमप्यन्त्यहिमन्तरेण सन्तं गुणं तं किमु यन्ति सन्त: ॥२८॥
अन्त:-भवे-अनन्त inside the creation (universe), O Eternal Lord!
भवन्तम्-एव हि-अतत्- You only (are) indeed not that त्यजन्त: मृगयन्ति सन्त: discarding, search the wise असन्तम्-अपि-अन्ति-अहिम्- not existing though, in the rope the snake अन्तरेण सन्तम् गुणम् तम् by difference present the rope that किमु यन्ति सन्त: how can understand the wise O Eternal Lord! In this created universe, the wise seek You alone, indeed by discarding all that which is not You. How can even the wise perceive the rope, without knowing the difference of a snake, and so discarding the presence of a snake?


अथापि ते देव पदाम्बुजद्वयप्रसादलेशानुगृहीत एव हि ।
जानाति तत्त्वं भगवन् महिम्नो न चान्य एकोऽपि चिरं विचिन्वन् ॥२९॥
अथ-अपि ते देव even then, Your, O Lord!
पद-अम्बुज-द्वय-प्रसाद-लेश- feet lotus pair, grace minute अनुगृहीत एव हि blessed only indeed जानाति तत्त्वम् भगवत् महिम्न: knows the truth of The Almighty Lord's glory न च-अन्य एक:-अपि not and another one even चिरम् विचिन्वन् for long investigating Even then, O Lord! only the one blessed with a minute grace of You feet's pair lotus, only knows the truth of The Almighty Lord's glory, and not even the another, though investigating for long.


तदस्तु मे नाथ स भूरिभागो भवेऽत्र वान्यत्र तु वा तिरश्चाम् ।
येनाहमेकोऽपि भवज्जनानां भूत्वा निषेवे तव पादपल्लवम् ॥३०॥
तत्-अस्तु मे नाथ so, may be mine, O Master!
स: भूरि-भाग: भवे-अत्र that great fortune, in world this, वा-अन्यत्र तु वा तिरश्चाम् or in any other, indeed or of any creatures येन-अहम्-एक:-अपि by which I alone also भवत्-जनानाम् भूत्वा of Your devotee becoming निषेवे तव पाद-पल्लवम् serve Your feet tender leaves O Master! So, may that be my great fortune, in this life, or in any other life, or even if born as a sub-human creature, I may become one of Your devotees, so that I may serve Your tender leaves like feet.


अहोऽतिधन्या व्रजगोरमण्य: स्तन्यामृतं पीतमतीव ते मुदा ।
यासां विभो वत्सतरात्मजात्मना यत्तृप्तयेऽद्यापि न चालमध्वरा: ॥३१॥
अहो-अति-धन्या: व्रज- Oh! Highly blessed of Vraja,
गो-रमण्य: स्तन्य-अमृतम् the cows, women, of breasts nectar पीतम् अतीव ते मुदा sucked very by You delighted यासाम् विभो वत्सतर- of whom, O Almighty Lord! the calves, आत्मज-आत्मना यत्-तृप्तये- sons, with the form, that, are gratified, अद्य-अपि न च-अलम्-अध्वरा: till today, not and was enough the sacrifices Oh! Highly blessed are the cows and the cowherdessess of Vraja, whose udders and breast were sucked by You with great delight, in the form of their calves and sons, O Almighty Lord! Whom even the sacrifices failed to gratify till today.


अहो भाग्यमहो भाग्यं नन्दगोपव्रजौकसाम् ।
यन्मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम् ॥३२॥
अहो भाग्यम्-अहो भाग्यम् Oh the good fortune! Oh the good luck!
नन्द-गोप-व्रज-औकसाम् of Nanda the head cowherd and of Vraja's residents यत्-मित्रम् परम-आनन्दम् in that, (their) friend, The Supreme Bliss पूर्णम् ब्रह्म सनातनम् All-perfect Brahman, The Eternal Oh the good fortune! Oh the good luck! of Nanda the head cowherds and of Vraja's residents, in that, their friend is The Supreme Bliss embodied, The Eternal All-perfect Brahman!


एषा तु भाग्यमहिमाच्युत तावदास्तामेकादशैव हि वयं बत भूरिभागा: ।
एतद्धृषीकचषकैरसकृत् पिबाम: शर्वादयोऽङ्घ्र्युदजमध्वमृतासवं ते ॥३३॥
एषा तु भाग्य-महिमा-अच्युत this, indeed, the fortune's excellence, O Immortal Lord!
तावत्-आस्ताम्-एकादश-एव हि for the time being, let be, eleven only indeed वयम् बत भूरि-भागा: we, sure are of good fortune, एतत्-हृषीक-चषकै:-असकृत् by this, sense cups constantly पिबाम: शर्व-आदय:- अङ्घ्रि-उदज- drink Shiva and others, from feet emanating, मधु-अमृत-आसवम् ते honey nectar ebriating Your O Immortal Lord! The excellence of this fortune may be set aside for the time being. We the eleven gods of the senses, along with Lord Shiva, constantly drink the inebriating nectar like honey of Your feet, through the cups of the senses of the cowherds and others.


तद् भूरिभाग्यमिह जन्म किमप्यटव्यां यद् गोकुलेऽपि कतमाङ्घ्रिरजोऽभिषेकम् ।
यज्जीवितं तु निखिलं भगवान् मुकुन्दस्त्वद्यापि यत्पदरज: श्रुतिमृग्यमेव ॥३४॥
तद् भूरि-भाग्यम्-इह जन्म that (will be) the greatest fortune here the birth (may be)
किम्-अपि-अटव्याम् यत् गोकुले- in some forest, which in Gokula अपि कतम-अङ्घ्रि-रज:-अभिषेकम् even, some feet dust bathing, यत्-जीवितम् तु निखिलं भगवान् whose life, indeed all, The Lord मुकुन्द:-तु-अद्य-अपि Mukunda (Krishna) certainly, today also यत्-पद-रज: श्रुति-मृग्यम्-एव that feet dust, the Srutis, look for only That will be my greatest fortune, that taking birth here, in some forest of Vraja, I get bathed in some dust of the feet of the Vraja people, whose whole life is Lord Krishna only, surely, the dust which the Srutis have not found to this day.


एषां घोषनिवासिनामुत भवान् किं देव रातेति न-
श्चेतो विश्वफलात् फलं त्वदपरं कुत्राप्ययन् मुह्यति ।
सद्वेषादिव पूतनापि सकुला त्वामेव देवापिता
यद्धामार्थसुहृत्प्रियात्मतनयप्राणाशयास्त्वत्कृते ॥३५॥
एषाम् घोष-निवासिनाम्-उत भवान् of these, of the cow-shed residents, indeed You,
किम् देव राता-इति न:-चेत: What, O Lord! giver, thus, my mind विश्व-फलात् फलम् त्वत्-अपरम् of all the rewards, the reward, from You other, कुत्र-अपि-अयन् मुह्यति anywhere also place is, perplexes सत्-वेषात्-इव पूतना-अपि by a virtuous guise like, Pootanaa also सकुला त्वाम्-एव देव-आपिता with her family, to You alone, O Lord attained यत्-धाम-अर्थ सुहृत्-प्रिय- because, whose residence, wealth, friends, dear ones, आत्म-तनय-प्राण-आशया:-त्वत्-कृते themselves, sons, life and minds are for Your sake O Lord! My mind is perplexed to think, that, The Bestower of the reward of all the rewards, besides You the highest of the rewards, which and where will there be, that even You will be able to give to these residents of Vraja, whose residence, wealth, friends, dear ones, themselves, sons, lives and minds are for Your sake alone. In that, even Pootanaa, by a mere guise as a virtuous woman attained You, along with her family.


तावद् रागादय: स्तेनास्तावत् कारागृहं गृहम् ।
तावन्मोहोऽङ्घ्रिनिगडो यावत् कृष्ण न ते जना: ॥३६॥
तावद् राग-आदय: स्तेना:- till then, attachment and other robbers,
तावत् कारागृहम् गृहम् till then, prison is house, तावत्-मोह:-अङ्घ्रि-निगड: till then, infatuation, of feet is the chain यावत् कृष्ण न ते जना: until, O Krishna! not Your devotees O Krishna! Till then, attachment and other sense perceptions are robbers, the house is a prison and infatuation is a chain in the feet, until we become Your devotees.


प्रपञ्चं निष्प्रपञ्चोऽपि विडम्बयसि भूतले ।
प्रपन्नजनतानन्दसन्दोहं प्रथितुं प्रभो ॥३७॥
प्रपञ्चम् निष्प्रपञ्च:-अपि the worldly existence, without worldly connection also
विडम्बयसि भूतले imitate, on the earth प्रपन्न-जनता-आनन्द- of the devoted (to You) people, the joy सन्दोहम् प्रथितुम् प्रभो to increase, is undertaken, O Ruler of the world! O Ruler of the world! You having no connection with the world, undertake to imitate the worldly existence on this earth to increase the joy of the people devoted to You.


जानन्त एव जानन्तु किं बहूक्त्या न मे प्रभो ।
मनसो वपुषो वाचो वैभवं तव गोचर: ॥३८॥
जानन्त: एव जानन्तु the knowers only may know
किम् बहु-उक्त्या न मे प्रभो what of much saying, not to my, O Lord! मनस: वपुष: वाच: mind, body, speech, वैभवम् तव गोचर: glory Your perceptible Those who claim to know, may know. What use of saying much? O Lord! To my mind, body and speech, Your glory is not perceptible.


अनुजानीहि मां कृष्ण सर्वं त्वं वेत्सि सर्वदृक् ।
त्वमेव जगतां नाथो जगदेतत्तवार्पितम् ॥३९॥
अनुजानीहि माम् कृष्ण allow me, (to go) O Krishna!
सर्वम् त्वम् वेत्सि सर्वदृक् everything You know, O Omniscient! त्वम्-एव जगताम् नाथ: You alone, of the worlds' are the Protector जगत्-एतत्-तव-अर्पितम् this world, and this, (myself) to You are offered O Krishna! Allow me to go to my abode. O Omniscient! You know everything. You alone are The Protector of this world. This world, and this, (myself) are offered to You.


श्रीकृष्ण वृष्णिकुलपुष्करजोषदायिन् क्ष्मानिर्जरद्विजपशूदधिवृद्धिकारिन् ।
उद्धर्मशार्वरहर क्षितिराक्षसध्रुगाकल्पमार्कमर्हन् भगवन् नमस्ते ॥४०॥
श्रीकृष्ण वृष्णि-कुल-पुष्कर- O Shree Krishna! of the Vrishni clan lotus
जोष-दायिन् क्ष्मा-निर्जर-द्विज- joy giver, earth, gods, Braahmanas, पशु-उदधि-वृद्धि-कारिन् cows, the ocean swelling cause, उद्धर्म-शार्वर-हर of the pseudo religion, the darkness dispeller, क्षिति-राक्षस-ध्रुक्- on the earth of the Raakshasha's, The Enemy आकल्पम्-अर्कम्- till the end (of the Kalpa) The Sun, अर्हन् भगवन् नमस्ते worshipful Lord! Salutations O Lord Shree Krishna! The Sun, the joy giver to the lotus of the Vrishni race, The Moon, the cause of the swelling of the earth, the gods, the Braahmanas, the cows, The Dispeller of the darkness of the pseudo religions, The Enemy of The Raakshasas on the earth, till the end of the Kalpa, O Lord! salutations to You.


श्री शुक उवाच - Shree Shuka said - इत्यभिष्टूय भूमानं त्रि: परिक्रम्य पादयो: ।
नत्वाभीष्टं जगद्धाता स्वधाम प्रत्यपद्यत ॥४१॥
इति-अभिष्टूय भूमानम् thus glorifying The Infinite Lord! (Krishna)
त्रि: परिक्रम्य पादयो: thrice circumambulating, at (His) feet नत्वा-अभीष्टम् जगद्धाता bowing, to the desired for, The Universe Creator स्व-धाम प्रत्यपद्यत to own abode returned Thus glorifying The Infinite Lord Shree Krishna, circumambulating Him thrice, bowing at His feet, The Creator of the universe, Brahmaa, returned to his most desired abode.


ततोऽनुज्ञाप्य भगवान् स्वभुवं प्रागवस्थितं ।
वत्सान् पुलिनमानिन्ये यथापूर्वसखं स्वकम् ॥४२॥
तत:-अनुज्ञाप्य भगवान् after that, granting (leave), The Lord,
स्व-भुवम् प्राक्-अवस्थितम् to Brahmaa, like before placed, वत्सान् पुलिनम्-आनिन्ये the calves on the bank brought, यथा-पूर्व-सखम् स्वकम् like before, friends own After that, The Lord, Shree Krishna, having granted leave to Brahmaa, took back the calves to the bank of the river, like before, to His friends, where they were placed before.


एकस्मिन्नपि यातेऽब्दे प्राणेशं चान्तराऽऽत्मन: ।
कृष्णमायाहता राजन् क्षणार्धं मेनिरेऽर्भका: ॥४३॥
एकस्मिन्-अपि याते-अब्दे one even having passed year
प्राणेशम् च-अन्तर-आत्मन: of the lives The Lord, and without their कृष्ण-माया-हता राजन् by Krishna's Maayaa infatuated, O King! क्षण-अर्धम् मेनिरे-अर्भका: moment half regarded the boys O King! Even though a year had passed, the boys, without The Lord of their own lives, infatuated as they were by Krishna's Maayaa, regarded it as half a moment.


किं किं न विस्मरन्तीह मायामोहितचेतस: ।
यन्मोहितं जगत् सर्वमभीक्षणं विस्मृतात्मकम् ॥४४॥
किम् किम् न विस्मरन्ति-इह what not forget, here,
माया-मोहित-चेतस: by Maayaa deluded minds यत्-मोहितम् जगत् सर्वम्- in that, the deluded world all अभीक्षणम् विस्मृत-आत्मकम् reminded also, forgets ones' self In this deluded world, deluded by Maayaa, what all one does not forget? Time and again reminded also, one forgets ones' own self.


ऊचुश्च सुहृद: कृष्णं स्वागतं तेऽतिरंहसा ।
नैकोऽप्यभोजि कवल एहीत: साधु भुज्यताम् ॥४५॥
ऊचु:-च सुहृद: कृष्णम् said and the friends to Krishna,
स्वागतम् ते-अति-रंहसा 'Welcome to You!' with great eagerness, न-एक:-अपि-अभोजि कवल: 'not one also have eaten morsel, एहि-इत: साधु भुज्यताम् come here, well eat' With great eagerness the friends said to Krishna, 'Welcome to You! You have not eaten even a morsel! Come here and eat well!'


ततो हसन् हृषीकेशोऽभ्यवहृत्य सहार्भकै: ।
दर्शयंश्चर्माजगरं न्यवर्तत वनाद् व्रजम् ॥४६॥
तत: हसन् हृषीकेश:- then, laughing, The Ruler of the senses, (Krishna),
अभ्यवहृत्य सह-अर्भकै: having eaten with the boys, दर्शयन्-चर्म-अजगरम् showing the skin of the python, न्यवर्तत वनात् व्रजम् returned from the forest to Vraja The Ruler of the senses, Krishna, then, laughed, and having eaten with the boys, showed them the skin of the python and returned from the forest to Vraja.


बर्हप्रसूननवधातुविचित्रिताङ्ग: प्रोद्दामवेणुदलशृङ्गरवोत्सवाढ्य: ।
वत्सान् गृणन्ननुगगीतपवित्रकीर्तिर्गोपीदृगुत्सवदृशि: प्रविवेश गोष्ठम् ॥४७॥
बर्ह-प्रसून-नव-धातु- (with) peacock plumes, flowers, fresh metal
विचित्रित-अङ्ग: picturesque limbs, प्रोद्दाम-वेणु-दल- notes of flutes leaves, शृङ्ग-रव-उत्सव-आढ्य: horns, sound, festival merged, वत्सान् गृणन्- the calves calling, अनुग-गीत-पवित्र-कीर्ति:- followed by songs of purifying glory, गोपी-दृक्-उत्सव-दृशि: for the cowherdessess eyes, festival the sight प्रविवेश गोष्ठम् entered the shed His limbs were picturesquely adorned with peacock plumes, flowers, and fresh metal paint. The atmosphere was merged with the sound of the notes of the flutes, leaves, horns and the calling of the calves. His followers followed Him singing His purifying glory. With such a festival of sight for the eyes of the cowherdessess, He entered the shed of Vraja.


अद्यानेन महाव्यालो यशोदानन्दसूनुना ।
हतोऽविता वयं चास्मादिति बाला व्रजे जगु: ॥४८॥
अद्य-अनेन महा-व्याल: today, by Him, a large serpent
यशोदा-नन्द-सूनुना by Yashodaa Nanda's son हत:-अविता वयम् च-अस्मात्- killed, saved we and from it, इति बाला: व्रजे जगु: this, the boys in Vraja said The boys said in Vraja, 'Today, a large serpent was killed by this son of Yashodaa and Nanda, and we were saved by Him from it.'


राजा उवाच - The King said - ब्रह्मन् परोद्भवे कृष्णे इयान् प्रेमा कथं भवेत् ।
योऽभूतपूर्वस्तोकेषु स्वोद्भवेष्वपि कथ्यताम् ॥४९॥
ब्रह्मन् पर-उद्भवे कृष्णे O Holy One! for, of another born Krishna
इयान् प्रेमा कथम् भवेत् such love, how was possible य:-अभूत पूर्व:-स्तोकेषु which did not happen before, on children स्व-उद्भवेषु-अपि कथ्यताम् of self born even, Do say 'O Holy One! Do say, how was such love possible for Krishna, who was born of others, which did not happen before, for the children born of themselves even?'


श्री शुक उवाच - Shree Shuka said - सर्वेषामपि भूतानां नृप स्वात्मैव वल्लभ: ।
इतरेऽपत्यवित्ताद्यास्तद्वल्लभतयैव हि ॥५०॥
सर्वेषाम्-अपि भूतानाम् नृप to all the living beings, O King!
स्व-आत्मा-एव वल्लभ: own self only is dear इतरे-अपत्य-वित्त-आद्या:- besides, the sons, wealth, etc., तत्-वल्लभतया-एव हि by that dearness only indeed O King! To all living beings, the self alone is dear, all others, the sons, wealth etc., are dear because of the dearness of the self only.


तद् राजेन्द्र यथा स्नेह: स्वस्वकात्मनि देहिनाम् ।
न तथा ममतालम्बिपुत्रवित्तगृहादिषु ॥५१॥
तत् राजेन्द्र यथा स्नेह: therefore, O King of kings! the type of love
स्व-स्वक-आत्मनि देहिनाम् (there is) for ones owns self, of the living beings, न तथा ममता-आलम्बि- not that type for self interest based पुत्र-वित्त-गृह-आदिषु for son, wealth, house and others Therefore, O King of kings! The type of love one has for ones own self, the same is not for the self interest based love for son, wealth, house etc.


देहात्मवादिनां पुंसामपि राजन्यसत्तम ।
यथा देह: प्रियतमस्तथा न ह्यनु ये च तम् ॥५२॥
देह-आत्म-वादिनाम् for, the body as self declaring
पुंसाम्-अपि राजन्य-सत्तम people also, O of the Kshatriyas the foremost! यथा देह: प्रियतम:-तथा as much the body is dear, like that न हि-अनु ये च तम् not indeed, after (him, sons etc.) those and to him O Foremost of the Kshatriyas! Even to the people who regard the body as the self, their body is much more dear to them than indeed those, sons and others, who are connected with his body.


देहोऽपि ममताभाक् चेत्तर्ह्यसौ नात्मवत् प्रिय: ।
यज्जीर्यत्यपि देहेस्मिन् जीविताशा बलीयसी ॥५३॥
देह:-अपि ममता-भाक् चेत्- body also my own without, if is,
तर्हि-असौ न-आत्मवत् प्रिय: then it is not like the self dear यत्-जीर्यति-अपि देहे-अस्मिन् because in wearing though, in the body this जीवित-आशा बलीयसी to survive the desire is keen Even if, the body is considered as not my own, then, it is not as dear as the self, because, even in the wearing body the desire to survive is keen.


तस्मात् प्रियतम: स्वात्मा सर्वेषामपि देहिनाम् ।
तदर्थमेव सकलं जगदेतच्चराचरम् ॥५४॥
तस्मात् प्रियतम: स्व-आत्मा therefore, most dear is own self
सर्वेषाम्-अपि देहिनाम् of everyone, also of the embodied beings तत्-अर्थम्-एव सकलम् for its sake only the whole जगत्-एतत्-चर-अचरम् world this mobile and immobile Therefore, ones own self is the most dear to everyone of the embodied beings, for its sake only the whole world, the mobile and the immobile is loved.


कृष्णमेनमवेहि त्वमात्मानमखिलात्मनाम् ।
जगद्धिताय सोऽप्यत्र देहीवाभाति मायया ॥५५॥
कृष्णम्-एनम्-अवेहि त्वम्- Krishna, this, understand you,
आत्मानम्-अखिल-आत्मनाम् the Self of all the living beings जगत्-हिताय स:-अपि-अत्र for the world's benefit, He also here, देहि-इव-आभाति मायया embodied like appears, due to Maayaa You must understand this Krishna to be the Self of all the living beings. Due to Maayaa, He, for the benefit of the world appears here as invested with a body.


वस्तुतो जानतामत्र कृष्णं स्थास्नु चरिष्णु च ।
भगवद्रूपमखिलं नान्यद् वस्त्विह किञ्चन ॥५६॥
वस्तुत: जानताम्-अत्र to the fact knowers, here
कृष्णम् स्थास्नु चरिष्णु च Krishna, the immobile mobile and भगवत्-रूपम्-अखिलम् The Lord's manifestation all न-अन्यत् वस्तु-इह किञ्चन not any thing here else The knowers of the fact know that, here, Krishna The Lord is the manifestation of everything, the mobile and the immobile, and nothing else.


सर्वेषामपि वस्तूनां भावार्थे भवति स्थित: ।
तस्यापि भगवान् कृष्ण: किमतद्वस्तु रूप्यताम् ॥५७॥
सर्वेषाम्-अपि वस्तूनाम् of all even, things
भाव-अर्थे भवति स्थित: the essence in the cause, is the subsistence तस्य-अपि भगवान् कृष्ण: of that also is Lord Krishna किम्-अतत्-वस्तु रूप्यताम् what other substance may be affirmed Even of all things, the essence is in its cause, in which it subsists, of that also Lord Krishna is the cause. What other substance may then be affirmed?


समाश्रिता ये पदपल्लवप्लवं महत्पदं पुण्ययशो मुरारे: ।
भवाम्बुधिर्वत्सपदं परं पदं पदं पदं यद् विपदां न तेषाम् ॥५८॥
समाश्रिता: ये पद-पल्लव-प्लवम् well refuge (taken) those who, of the feet tender leaves' boat
महत्-पदम् पुण्य-यश:-मुरारे: of the great, the resort, of the pure glorious Muraari, भव-अम्बुधि:-वत्स-पदम् the mundane existence's ocean (is like) claves foot print, परम् पदम् पदम् The Supreme abode, is their abode, पदम् यत् विपदाम् न तेषाम् the state of miseries are not theirs The tender leaves like tender feet's boat's refuge, those who have taken, the feet which are the resort of the great people, the feet of The pure glorious Muraari, for them the ocean of the mundane existence is no more than the foot print of the calf. The Supreme abode is their abode, and the state of miseries is not theirs.


एतत्ते सर्वमाख्यातं यत् पृष्टोऽहमिह त्वया ।
यत् कौमारे हरिकृतं पौगण्डे परिकीर्तितम् ॥५९॥
एतत्-ते सर्वम्-आख्यातम् this to you all is narrated
यत् पृष्ट:-अहम्-इह त्वया what was asked I, here by you, यत् कौमारे हरि-कृतम् what at childhood by Shree Hari was done पौगण्डे परिकीर्तितम् in boyhood was proclaimed All this, which was asked by you, I have narrated, as to what all Shree Hari had done in childhood, and was proclaimed in His boyhood.



एतत् सुहृद्भिश्चरितं मुरारेरघार्दनं शाद्वलजेमनं च ।
व्यक्तेतरद् रूपमजोर्वभिष्टवं शृण्वन् गृणन्नेति नरोऽखिलार्थान् ॥६०॥
एतत् सुहृद्भि:-चरितम् मुरारे:- this, with the friends, sporting of Muraari,
अघ-अर्दनम् शाद्वल-जेमनम् च Aghaasura's slaying, on the green grass dining and व्यक्त-इतरत् रूपम्- assuming of unworldly forms अज:-उरु-अभिष्टवम् Brahma's grand hymn शृण्वन् गृणन्-एति hearing, reciting, attains नर:-अखिल-अर्थान् a man all the ends This sport of Muraari, Shree Krishna, the dining on the green grass with the friends, the slaying of Aghaasura, the assuming of unworldly forms of calves and cowherd boys, and the grand hymn sung in praise by Brahmaa, if a man hears or recites, he attains all his desired ends.


एवं विहारै: कौमारै: कौमारं जहतुर्व्रजे ।
निलायनै: सेतुबन्धैर्मर्कटोत्प्लवनादिभि: ॥६१॥
एवम् विहारै: कौमारै: thus, by pastimes, by the two young,
कौमारम् जहतु:-व्रजे childhood was passed in Vraja निलायनै: सेतु-बन्धै:- in hide and seek, dam building, मर्कट-उत्प्लवन-आदिभि: monkey's jumping and the like Thus the two young people, Krishna and Balaraama, passed their childhood in Vraja, in pastimes like hide and seek, dam building and jumping like monkeys.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमे स्कन्धे पूर्वार्धे ब्रह्मस्तुतिर्नाम चतुर्दश: अध्याय: ॥१४॥
Thus ends the fourteenth discourse entitled 'Brahmaa extols The Lord,' in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.