श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: षोडश: अध्याय: श्री शुक उवाच - Shree Shuka said - विलोक्य दूषितां कृष्णां कृष्ण: कृष्णाहिना विभु: ।
तस्या विशुद्धिमन्विच्छन् सर्पं तमुदवासयत् ॥१॥
विलोक्य दूषिताम् कृष्णाम् observing the poisoned Yamuna,
कृष्ण: कृष्ण-अहिना विभु: Shree Krishna, by the poisonous serpent, The Lord तस्या विशुद्धिम्-अन्विच्छन् her purifying desiring, सर्पम् तम्-उदवासयत् the serpent that expelled Shree Krishna, observing the Yamuna poisoned by the poisonous serpent, with a desire to purify her, expelled that serpent from there.


राजा-उवाच - The King said - कथमन्तर्जलेऽगाधे न्यगृह्णाद् भगवानहिम् ।
स वै बहुयुगावासं यथाऽऽसीद् विप्र कथ्यताम् ॥२॥
कथम्-अन्त:-जले-अगाधे how inside the water deep,
न्यगृह्णात् भगवान्-अहिम् subdued The Lord, the serpent स: वै बहु-युग-आवासम् he indeed for many Yugas lived यथा-आसीत् विप्र कथ्यताम् as was there, O (holy) Braahmana! Do say O Holy Braahmana! As the serpent was there in the deep waters and lived there for many years, how did The Lord subdue him? Do say.


ब्रह्मन् भगवतस्तस्य भूम्न: स्वच्छन्दवर्तिन: ।
गोपालोदारचरितं कस्तृप्येतामृतं जुषन् ॥३॥
ब्रह्मन् भगवत:-तस्य O Holy sage! Of The Lord, His
भूम्न: स्वच्छन्द-वर्तिन: of The Eternal, of His own will acting, गोपाल-उदार-चरितम् of a cowherd charming role क:-तृप्येत्-अमृतम् जुषन् who is sated, the nectar drinking O Holy sage! of The Lord, The Eternal, acting of His own will, and playing the role of a cowherd, who would be sated to hear of that charming narrative, drinking nectar like.


श्री शुक-उवाच - Shree Shuka said - कालिन्द्यां कालियस्यासीद्-ह्रद: कश्चिद् विषाग्निना ।
श्रप्यमाणपया यस्मिन् पतन्त्युपरिगा: खगा: ॥४॥
कालिन्द्याम् कालियस्य-आसीत्- in Yamuna, of Kaaliya (the serpent) was
ह्रद: कश्चिद् विष-अग्निना a pool some, by poison's fire श्रप्यमाण-पया: यस्मिन् boiling water in which पतन्ति-उपरिगा: खगा: fell, above flying birds In the Yamunaa, there was some pool of the serpent Kaaliya, the waters of which kept boiling due to the heat of the poison, and in which the birds flying above, fell.


विप्रुष्मता विषोदोर्मिमारुतेनाभिमर्शिता: ।
म्रियन्ते तीरगा यस्य प्राणिन: स्थिरजङ्गमा: ॥५॥
विप्रुष्मता विष-उद-उर्मि by the ripples, poison charged waves,
मारुतेन-अभिमर्शिता: by the wind sprinkled म्रियन्ते तीरगा: यस्य die on the banks whose, प्राणिन: स्थिर-जङ्गमा: living beings, immobile and mobile By the ripples of the poisonous waters, the waves were sprinkled with poison by the wind , and so, on the banks of the river the living beings, immobile and the mobile, died.


तं चण्डवेगविषवीर्यमवेक्ष्य तेन दुष्टां नदीं च खलसंयमनावतार: ।
कृष्ण: कदम्बमधिरुह्य ततोऽतितुङ्गमास्फोट्य गाढरशनो न्यपतद् विषोदे ॥६॥
तम् चण्ड-वेग- him of fierce forceful
विष-वीर्यम्-अवेक्ष्य poison strength observing तेन दुष्टाम् नदीम् च by that contaminated the river and खल-संयमन-अवतार: of the wicked to subdue the descent कृष्ण: कदम्बम्-अधिरुह्य Krishna, a Kadamba (tree) climbing तत:-अति-तुङ्गम्- from there, very high, आस्फोट्य गाढ-रशन: tying tightly the waist cloth न्यपतत् विष-ओदे jumped in the poison pool Krishna whose descent was to subdue the wicked, observed that the serpent's strength lay in the very fierce and forceful poison, by which the river was contaminated. He tied His waist cloth tightly, and climbing a very high Kadamba tree, jumped into the poison pool.


सर्पह्रद: पुरुषसारनिपातवेगसंक्षोभितोरगविषोच्छ्वसिताम्बुराशि: ।
पर्यक्प्लुतो विषकषायविभीषणोर्मिर्धावन् धनु: शतमनन्तबलस्य किं तत् ॥७॥
सर्प-ह्रद: पुरुष-सार- the serpent pool, by the Supreme Person's
निपात-वेग-संक्षोभित-उरग plunge force, swelled, by the serpent's विष-उच्छ्वसित-अम्बु-राशि: poison boiled water volume पर्यक्प्लुत: विष-कषाय spread poison coloured विभीषण-ऊर्मि:-धावन् terrible ripples running to धनु: शतम्-अनन्त-बलस्य bows hundred, of the infinite prowess, किं तत् what of that The water of the serpent's pool which was boiling because of the heat of the poison, swelled in volume by the force of the plunge of The Supreme Person. The poison coloured water spread in terrible ripples, running to the distance of a hundred bows. For the infinite prowess of The Lord, what is surprising in that?


तस्य ह्रदे विहरतो भुजदण्डघूर्णवार्घोषमङ्ग वरवारणविक्रमस्य ।
आश्रुत्य तत् स्वसदनाभिभवं निरीक्ष्य चक्षु:श्रवा: समसरत्तदमृष्यमाण: ॥८॥
तस्य ह्रदे विहरतो: His in the pool sporting,
भुज-दण्ड-घूर्णवा:-घोषम्- arms' staff stirred sound अङ्गवर-वारण-विक्रमस्य an elephant large of The Powerful आश्रुत्य तत् स्व-सदन-अभिभवम् hearing that, own house violation निरीक्ष्य चक्षु:-श्रवा: observing, with eyes hearing, समसरत्-तत्-अमृष्यमाण: came face to face, not bearing it As The Lord sported in the pool, like a large elephant, He, The Powerful, stirred His arms' staff, causing splash sound of the water, which the serpent heard, with his eyes as his ears, and observing the violation of his own abode, was unable to bear it, and came face to face with Krishna.


तं प्रेक्षणीयसुकुमारघनावदातं श्रीवत्सपीतवसनं स्मितसुन्दरास्यम् ।
क्रीडन्तमप्रतिभयं कमलोदराङ्घ्रिं सन्दश्य मर्मसु रुषा भुजया चछाद ॥९॥
तम् प्रेक्षणीय- Him, worthy to be seen,
सुकुमार-घन-अवदातम् delicate, cloud like bright श्रीवत्स-पीत-वसनम् with Shree Vatsa (mark) yellow clad स्मित-सुन्दर-आस्यम् smile beautiful face क्रीडन्तम्-अप्रतिभयम् sporting fearlessly कमल-उदर-अङ्घ्रिम् lotus inside feet सन्दश्य मर्मसु biting the vital organs रुषा भुजया चछाद in rage, in his coil enclosed The charming Lord , worthy of being seen, delicate, and bright like the clouds, with the Shree Vatsa mark, clad in yellow, with a face beautiful with a smile, with His feet like the inside of the lotus, sported fearless-ly, Him, the serpent in anger bit on the vital organs and enclosed Him in his coil.


तं नागभोगपरिवीतमदृष्टचेष्टमालोक्य तत्प्रियसखा: पशुपा भृशार्ता: ।
कृष्णेऽर्पितात्मसुहृदर्थकलत्रकामा दु:खानुशोकभयमूढधियो निपेतु: ॥१०॥
तम् नाग-भोग-परिवीतम्- Him, in the serpent's coils enclosed,
अदृष्ट-चेष्टम्-आलोक्य तत्-प्रिय- invisible movement observing, His dear सखा: पशुपा: भृश-आर्ता: friends the cowherds, very much distressed कृष्णे-अर्पित-आत्म (who) in Krishna had surrendered their bodies सुहृत्-अर्थ-कलत्र-कामा kinsfolk, wealth, wife and luxuries, दु:ख-अनुशोक-भय- by sorrow, grief and fear मूढ-धिय: निपेतु: dumb minded fell His dear friends, the cowherds, who had surrendered their bodies, kinsfolk, wealth, wife and luxuries, in Krishna, observing Him enclosed in the coil of the serpent, and in Whom no motion was to be seen, succumbed to sorrow, grief, and fear and fell down dumb minded.


गावो वृषा वत्सतर्य: क्रन्दमाना: सुदु:खिता: ।
कृष्णे न्यस्तेक्षणा भीता रुदत्य इव तस्थिरे ॥११॥
गाव: वृषा: वत्स-तर्य: the cows, bulls, the heifers,
क्रन्दमाना: सुदु:खिता: lowing, very saddened कृष्णे न्यस्त-ईक्षणा: in Krishna placing eyes भीता: रुदत्य: इव तस्थिरे in fear crying like stood The cows, bulls, heifers, lowing and very much saddened, stood in fear crying as if, with their eyes stuck on Shree Krishna.


अथ व्रजे महोत्पातास्त्रिविधा ह्यतिदारुणा: ।
उत्पेतुर्भुवि दिव्यात्मन्यासन्नभयशंसिन: ॥१२॥
अथ व्रजे महा-उत्पाता:- then, in Vraja, terrible portents
त्रि-विधा: हि-अति-दारुणा: of three kinds, indeed, very grave उत्पेतु:-भुवि दिवि-आत्मनि- arose, on earth, in the heavens, on the bodies, आसन्न-भय-शंसिन: of the imminent danger indicating There, in Vraja, meanwhile, terrible potent, very grave, of three kinds, arose, on the earth, heaven, and on the bodies of the beings, indicating the imminent danger.


तानालक्ष्य भयोद्विग्ना गोपा नन्दपुरोगमा: ।
विना रामेण गा: कृष्णं ज्ञात्वा चारयितुं गतम् ॥१३॥
तान्-आलक्ष्य भय-उद्विग्ना: them noticing, with fear agitated,
गोपा: नन्द-पुरोगमा: the cowherds, with Nanda leading went विना रामेण गा: कृष्णम् without Balaraama, the cows, Krishna, ज्ञात्वा चारयितुम् गतम् coming to know, to pasture had gone Noticing those forebodings, and coming to know that Krishna had gone to pasture the cows without Balaraama, the cowherds were agitated with fear and went headed by Nandaa.


तैर्दुर्निमितैर्निधनं मत्वा प्राप्तमतद्विद: ।
तत्प्राणास्तन्मनस्कास्ते दु:खशोकभयातुरा: ॥१४॥
तै:-दुर्निमितै:-निधनम् by those evil omens death
मत्वा प्राप्तम्-अतत्-विद: considering met, not Him knowers, तत्-प्राणा:-तत्-मनस्का:-ते Him the life, Him the mind, they दु:ख-शोक-भय-आतुरा: with sorrow, grief, fear were agitated Seeing those evil omens, considering Him to have met His death, the cowherds not knowing Him, Who was their life, and on Whom their minds were fixed, were full of sorrow, grief, fear, and were agitated.


आबालवृद्धवनिता: सर्वेऽङ्ग पशुवृत्तय: ।
निर्जग्मुर्गोकुलाद् दीना: कृष्णदर्शनलालसा: ॥१५॥
आबाल-वृद्ध-वनिता: from children to adults, women,
सर्वे-अङ्ग पशु-वृत्तय: all, O Dear! like the cows affectionate निर्जग्मु:-गोकुलात्-दीना: set out from Gokula distressed, कृष्ण-दर्शन लालसा: for Krishna's sight eager O Dear! The children, the adults and the women, all affectionate like the cows, set forth from Gokula, eager for the sight of Shree Krishna.


तांस्तथा कातरान् वीक्ष्य भगवान् माधवो बल: ।
प्रहस्य किञ्चिन्नोवाच प्रभावज्ञोऽनुजस्य स: ॥१६॥
तान्-तथा कातरान् वीक्ष्य them, thus distressed observing
भगवान् माधव: बल: The Lord of Maayaa's prowess प्रहस्य किञ्चित्-न-उवाच laughingly, anything did not say प्रभावज्ञ:-अनुजस्य स: the effect knowing of younger brother, He He, Balaraama, knowing the effect of the prowess, of His younger brother, The Lord of Maaya, observing them distressed, laughed and did not say anything.


तेऽन्वेषमाणा दयितं कृष्णं सूचितया पदै: ।
भगवल्लक्षणैर्जग्मु: पदव्या यमुनातटम् ॥१७॥
ते-अन्वेषमाणा: दयितम् they, looking for (their) beloved
कृष्णम् सूचितया पदै: Krishna, indicated by the foot steps भगवत्-लक्षणै:-जग्मु: of The Lord's signs went पदव्या यमुना-तटम् by that path to Yamuna's bank They, looking for their beloved Krishna, went to the banks of Yamuna by the path indicated by the foot prints of the signs of The Lord's feet.


ते तत्र तत्राब्जयवाङ्कुशाशनिध्वजोपपन्नानि पदानि विश्पते: ।
मार्गे गवामन्यपदान्तरान्तरे निरीक्षमाणा ययुरङ्ग सत्वरा: ॥१८॥
ते तत्र तत्र-अब्ज-यव-अङ्कुश- they, here and there, lotus, barley, a goad,
अशनि ध्वज-उपपन्नानि a thunderbolt, and a banner marked by पदानि विश्पते: foot prints of The Lord मार्गे गवाम्-अन्य-पद-अन्तर- on the path, of the cows different foot prints, अन्तरे निरीक्षमाणा: ययु:- in the middle, watching, went अङ्ग सत्वरा: O Dear! In haste O Dear! They went in haste watching and noticing here and there in between the foot prints of the Lord marked by a lotus, barley, a goad, a thunderbolt, and a banner, other foot prints in between of the cows and the others.


अन्तर्हृदे भुजगभोगपरीतमारात् कृष्णं निरीहमुपलभ्य जलाशयान्ते ।
गोपांश्च मूढधिषणान् परित: पशूंश्च संक्रन्दत: परमकश्मलमापुरार्ता: ॥१९॥
अन्त:-हृदे भुजग-भोग-परीतम्- in the pool, in the serpants coil entangled
आरात् कृष्णम् निरीहम्- from far Krishna helpless उपलभ्य जलाशय-अन्ते finding, on the pool's edge, गोपान्-च मूढ-धिषणान् the cowherds and senseless परित: पशून्-च संक्रन्दत: all around the cattle and lowing परम-कश्मलम्-आपु:-आर्ता: high distress attained and were pained They saw from far, and found Krishna helpless in the pool of the serpent, entangled in his coil, and on the edge of the pool the cowherds lying senseless, and the cattle gathered all around and lowing pitiably, they were greatly pained and distressed.


गोप्योऽनुरक्तमनसो भगवत्यनन्ते तत्सौहृदस्मितविलोकगिर: स्मरन्त्य: ।
ग्रस्तेऽहिना प्रियतमे भृशदु:खतप्ता: शून्यं प्रियव्यतिहृतं ददृशुस्त्रिलोकम् ॥२०॥
गोप्य:-अनुरक्त-मनस: the cowherd women, with affectionate minds
भगवति-अनन्ते तत्-सौहृद- in The Lord Infinite, His friendliness, स्मित-विलोक-गिर: स्मरन्त्य: smile, glance, words, remembering ग्रस्ते-अहिना प्रियतमे भृश-दु:ख- entranced by the serpent, the beloved, highly sorrowed तप्ता: शून्यम् प्रिय-व्यतिहृतम् and pained, desolate, by their beloved devoid of, ददृशु:-त्रिलोकम् saw the three worlds The cowherd women, with affectionate minds for The Lord Infinite, remembered His friendliness, smile, glance, words, and finding Him entranced by the serpent, were highly sorrowed and pained and felt the three worlds to be desolate devoid of their beloved.


ता: कृष्णमातरमपत्यमनुप्रविष्टां तुल्यव्यथा: समनुगृह्य शुच: स्रवन्त्य: ।
तास्ता व्रजप्रियकथा: कथयन्त्य आसन् कृष्णाननेऽर्पितदृशो मृतकप्रतीका: ॥२१॥
ता: कृष्ण-मातरम्-अपत्यम्- they, Krishna's mother, after the son
अनुप्रविष्टाम् तुल्यव्यथा: entering, with the same agony, समनुगृह्य शुच: स्रवन्त्य: holding back, tears flowing ता:-ता: व्रज-प्रिय-कथा: all those of Vraja favourite tales कथयन्त्य: आसन् कृष्ण-आनने- recounting were, on Krishna's face अर्पित-दृश: मृतक-प्रतीका: fixed sight, dead like (looked) They, felt the same agony like Krishna's mother Yashoda, who was entering the pool after her son, they held her back, with tears flowing, as they recounted the favourite stories of Vraja, their eyes were fixed on Krishna, and looked like dead.


कृष्णप्राणान्निर्विशतो नन्दादीन् वीक्ष्य तं ह्रदम् ।
प्रत्यषेधत् स भगवान् राम: कृष्णानुभाववित् ॥२२॥
कृष्ण-प्राणान्-निर्विशत: Krishna the life, entering
नन्द-आदीन् वीक्ष्य तम् ह्रदम् Nanda and others observing that pool, प्रत्यषेधत् स: भगवान् राम: deterred He, Lord Balaraama कृष्ण-अनुभाव-वित् Krishna's glory knower The Lord Balaraama the knower of Krishna's glory, observing Nanda and the others entering the pool, held them back, whose life itself was Krishna, as they were about to do so.


इत्थं स्वगोकुलमनन्यगतिं निरीक्ष्य स स्त्रीकुमारमतिदु:खितमात्महेतो: ।
आज्ञाय मर्त्यपदवीमनुवर्तमान: स्थित्वा मुहुर्तमुदतिष्ठदुरङ्गबन्धात् ॥२३॥
इत्थम् स्व-गोकुलम्-अनन्य-गतिम् like this, own Gokula, of no other shelter
निरीक्ष्य स: स्त्री-कुमारम्-अति observing He, women and children very दु:खितम्-आत्म-हेतो: agonized for Himself, आज्ञाय मर्त्य-पदवीम्- taking that to be mortal enacting, अनुवर्तमान: स्थित्वा मुहुर्तम्- following, remaining for an hour, उदतिष्ठत्-उरङ्ग-बन्धात् came out of the snake's bondage He observed that His own people of Gokula, the women and children as well, were totally dependent on Him and were very agonized for His sake. He considered this also to be an enacting of the mortal ways, and remaining there for an hour, came out of the snake's coil bondage.


तत्प्रथ्यमानवपुषा व्यथितात्मभोगस्त्यक्त्वोन्नमय्य कुपित: स्वफणान् भुजङ्ग: ।
तस्थौ श्वसञ्छ्वसनरन्ध्रविषाम्बरीषस्तब्धेक्षणोल्मुकमुखो हरिमीक्षमाण: ॥२४॥
तत्-प्रथ्यमान-वपुषा by that, increasing (in size) body
व्यथित-आत्म-भोग:- tormented his own body, त्यक्त्वा-उन्नमय्य leaving (Him,) lifting कुपित: स्व-फणान् भुजङ्ग: enraged own hoods, the snake, तस्थौ श्वसन्-श्वसन- remained breathing and hissing, रन्ध्र-विष-अम्बरीष- from nostrils poison sprinkling स्तब्ध-ईक्षण-उल्मुक- motionlessly staring, fire मुख: हरिम्-ईक्षमाण: emitting mouth, Shree Hari watching The serpent's own body was tormented by the Lord's increasing body, so he left Him, and in rage lifted up his hoods, and started breathing and hissing, and showered poison from his nostrils. He remained motionless, staring at Shree Hari, as he emitted fire from his mouth.


तं जिह्वया द्विशिखया परिलेलिहानं द्वे सृक्किणी ह्यतिकरालविषाग्निदृष्टिम् ।
क्रीडन्नमुं परिससार यथा खगेन्द्रो बभ्राम सोऽप्यवसरं प्रसमीक्षमाण: ॥२५॥
तम् जिह्वया द्वि-शिखया him, by the tongue forked into two,
परिलेलिहानम् द्वे सृक्किणी licking, both corners of mouth, हि-अति-कराल- indeed very deadly विष-अग्नि-दृष्टिम् poisonous fired glance क्रीडन्-अमुम् परिससार sportingly on him moved यथा खगेन्द: बभ्राम like Gaduda went around स:-अपि-अवसरम् प्रसमीक्षमाण: he also opportunity awaiting On him, who was licking both the corners of his mouth with a tongue forked into two, glancing indeed, with a very deadly poisonous fired glance looking, Shree Krishna moved about like Gaduda. He also went around awaiting an opportunity to bite.


एवं परिभ्रमहतौजसमुन्नतांसमानम्य तत्पृथुशिर: स्वधिरूढ आद्य: ।
तन्मूर्धरत्ननिकरस्पर्शातिताम्रपादाम्बुजोऽखिलकलादिगुरुर्ननर्त ॥२६॥
एवम् परिभ्रम-हत-औजसम्- thus, by going round, lost of energy,
उन्नत-अंसम्-आनम्य the high lifted heads bowing तत्-पृथु-शिर: स्वधिरूढ आद्य: on his broad head getting up, first, तत्-मूर्ध-रत्न-निकर स्पर्श- his hoods gems clusters touching अति-ताम्र पाद-अम्बुज:- very crimson feet lotuses अखिल-कला-आदि-गुरु:-ननर्त of all the arts The First Teacher, danced The serpent had lost its energy by going round, but his head was high. Shree Krishna made the head to bow down and getting up on his broad head, He, The First Teacher of all arts, danced, as His lotus feet became more crimson by the touch of the cluster of gems on the hood of the serpent.


तं नर्तुमुद्यतमवेक्ष्य तदा तदीयगन्धर्वसिद्धसुरचारणदेववध्व: ।
प्रीत्या मृदङ्गपणवानकवाद्यगीतपुष्पोपहारनुतिभि: सहसोपसेदु:H॥२७॥
तम् नर्तुम्-उद्यतम्-अवेक्ष्य तदा Him, to dance intent perceiving, then,
तदीय गन्धर्व-सिद्ध-सुर- His the Gandharvas, Siddhas, the Deities, चारण-देव-वध्व: the Chaaranas, the divine damsels, प्रीत्या मृदङ्ग-पणव-आनक- lovingly, with drums, tabors, large drums, वाद्य-गीत-पुष्प-उपहार- musical instruments and songs, flowers, gifts नुतिभि: सहसा-उपसेदु: and songs of praise, suddenly, approached Then, perceiving The Lord intent on dancing, suddenly, the Gandharvas, Siddhas, the Deities, the Chaaranas, the divine damsels, lovingly approached Him, with drums, tabors, large drums, musical instruments and songs, flowers, gifts and songs of praises.


यद् यच्छिरो न नमतेऽङ्ग शतैकशीर्ष्णस्तत्तन् ममर्द खरदण्डधरोऽङ्घ्रिपातै: ।
क्षीणायुषो भ्रमत उल्बणमास्यतोऽसृङ्नस्तो वमन् परमकश्मलमाप नाग: ॥२८॥
यत् यत्-शिर: न नमते-अङ्ग that hood which did not bow, O Dear!
शत-एक-शीर्ष्ण:-तत्-तत् of the hundred and one hoods, that all ममर्द खर-दण्डधर:-अङ्घ्रि-पातै: crushed, severe punishment rod Holder, by feets'tread, क्षीण-आयुष: भ्रमत: उल्बणम्- of the spent life whirling, poison आस्यत: असृक्-नस्त: वमन् from mouth, blood from nostrils ejecting परम-कश्मलम्-आप नाग: in great agony fainted the serpent O Dear! Those hoods of the serpent which did not bent, The Lord, The Holder of the rod of severe punishment, crushed them with the treads of His feet. The serpent who had spent his life, whirled, even as he ejected poison from the mouth and blood from the nostrils, and fainted in great agony.


तस्याक्षिभिर्गरलमुद्वमत: शिरस्सु यद् यत् समुन्न्मति नि:श्वसतो रुषोच्चै: ।
नृत्यन् पदानुनमयन् दमयाम्बभूव पुष्पै: प्रपूजित इवेह पुमान् पुराण: ॥२९॥
तस्य-अक्षिभि:-गरलम्-उद्वमत: from his eyes, poison vomiting
शिरस्सु यत् यत् समुन्न्मति the hoods those many, raised नि:श्वसत: रुषा-उच्चै: breathing enraged heavily, नृत्यन् पदा-अनुनमयन् dancing by feet pressing down, दमयाम्-बभूव पुष्पै: प्रपूजित: subdued became, by flowers worshipped इव-इह पुमान् पुराण: like, here The Person Primary The hoods which the serpent lifted up in great rage, breathing heavily, those hoods, The Primary Person pressed down as He danced and subdued the serpent. The blood splashed on His feet looked like He was worshipped with flowers.


तच्चित्रताण्डवविरुग्णफणातपत्रो रक्तं मुखैरुरु वमन् नृप भग्नगात्र: ।
स्मृत्वा चराचरगुरुं पुरुषं पुराणं नारायणं तमरणं मनसा जगाम ॥३०॥
तत्-चित्र-ताण्डव-विरुग्ण- that strange dance shattering
फण-आतपत्र: रक्तम् मुखै:- the hoods' umbrella, blood from the mouth उरु वमन् नृप भग्न-गात्र: very much vomiting, O King! With broken limbs स्मृत्वा चर-अचर-गुरुम् remembering the mobile and immobile's Lord पुरुषम् पुराणम् नारायणम् The Person Ancient, Naaraayana, तम्-अरणम् मनसा जगाम Him for shelter mentally went O King! That strange dance shattered the hoods' umbrella of the serpent, his limbs were broken and he vomited copious blood from the mouths. Then, he mentally remembered The Ancient Person Naaraayana, The Lord of the mobile and immobile creatures, and sought His shelter.


कृष्णस्य गर्भजगतोऽतिभरावसन्नं पार्ष्णिप्रहार परिरुग्णफणातपत्रम् ।
दृष्ट्वाहिमाद्यमुपसेदुरमुष्य पत्न्य आर्ता: श्लथद्वसनभूषणकेशबन्धा: ॥३१॥
कृष्णस्य गर्भ-जगत:- of Krishna, in abdomen the world (containing)
अतिभर-अवसन्नम् पार्ष्णि-प्रहार heavy weight sinking, by the heels strikes, परिरुग्ण फण-आतपत्रम् shattered hoods' umbrella दृष्ट्वा-अहिम्-आद्यम्-उपसेदु:- perceiving, the serpent, The Primary approached अमुष्य पत्न्य: आर्ता: श्लथद्-वसन- his wives distressed, with displaced clothes, भूषण-केश-बन्धा: ornaments, hair bands The serpent was sinking under the immense weight of Shri Krishna, Who holds the worlds in His abdomen, as his hoods' umbrella was crushed by the strike of Krishna's heels. Perceiving this, his wives approached in distress, The Primary Person, with their clothes, ornaments, and hair bands displaced, and sought His shelter.


तास्तं सुविग्नमनसोऽथ पुरस्कृतार्भा: कायं निधाय भुवि भूतपतिं प्रणेमु: ।
साध्व्य: कृताञ्जलिपुटा: शमलस्य भर्तुर्मोक्षेप्सव: शरणदं शरणं प्रपन्ना: ॥३२॥
ता:-तम् सुविग्न-मनस:- they, him with agonized minds,
अथ पुरस्कृत-अर्भा: then with their leading children कायम् निधाय भुवि body laying on the floor भूतपतिम् प्रणेमु: The created beings' Protector, bowed to साध्व्य: कृत-अञ्जलि-पुटा: the chaste, with joined palms शमलस्य भर्तु:-मोक्ष-ईप्सव: for the sinful husband deliverance desiring शरणदम् शरणम् प्रपन्ना: The Protector's protection sought They, the chaste women, with agonized minds, with their children leading, went and laid themselves on the floor, and bowed to The Protector of all created beings. They joined their palms, and desiring deliverance for their sinful husband, sought protection from The Protector of all.


नाग-पत्न्य: ऊचु: - The serpent's wives said - न्याय्यो हि दण्ड: कृतकिल्विषेऽस्मिंस्तवावतार: खलनिग्रहाय ।
रिपो: सुतानामपि तुल्यदृष्टेर्धत्से दमं फलमेवानुशंसन् ॥३३॥
न्याय्य: हि दण्ड: just indeed is the punishment
कृत-किल्विषे-अस्मिन्- committed offence him, तव-अवतार: खल-निग्रहाय Your descent, for the wicked chastising रिपो: सुतानाम्-अपि for enemies and sons also तुल्य-दृष्टे:-धत्से दमम् undifferentiating sighted (You) mete punishment, फलम्-एव-अनुशंसन् as a result, only accordingly Your this descent is for the purpose of chastising the wicked. The punishment meted to this offender is indeed just. You have an undifferentiating sight for an enemy and a son, and You give punishment according to the result of their actions.


अनुग्रहोऽयं भवत: कृतो हि नो दण्डोऽसतां ते खलु कल्मषापह: ।
यद् दन्दशूकत्वममुष्य देहिन: क्रोधोऽपि तेऽनुग्रह एव सम्मत: ॥३४॥
अनुग्रह:-अयम् भवत: a boon, this is, Yours
कृत: हि न: दण्ड:-असताम् conferred indeed on us punishment, the sinful ते खलु कल्मष-अपह: by You, surely sin destroying यत् दन्दशूकत्वम्-अमुष्य in that, snake's birth, of this देहिन: क्रोध:-अपि living being, anger also ते-अनुग्रह एव सम्मत: Your's is blessing, only we think The punishment meted by You is in fact a boon conferred by You, in that, it destroys the sins of the offender. For, Your wrath on this living being born as a snake, indeed, is a blessing only, we think.


तप: सुतप्तं किमनेन पूर्वं निरस्तमानेन च मानदेन ।
धर्मोऽथ वा सर्वजनानुकम्पया यतो भवांस्तुष्यति सर्वजीव: ॥३५॥
तप: सुतप्तम् किम्-अनेन austerities well-performed, which by him
पूर्वम् निरस्त-मानेन in past, without arrogance, च मानदेन and with respect to others, धर्म:-अथ वा religious rites or सर्व-जन-अनुकम्पया for all beings' benefit यत: भवान्-तुष्यति सर्वजीव: so that, You are pleased, of all The life Giver In the past life, which austerities were well performed, or which religious rites were done, for the benefit of others, without arrogance and with due respect for all, by him, so that, You, The Giver of life to all, are pleased with him.


कस्यानुभावोऽस्य न देव विद्महे तवाङ्घ्रिरेणुस्पर्शाधिकार: ।
यद्वाञ्छया श्रीर्ललनाऽऽचरत्तपो विहाय कामान् सुचिरं धृतव्रता ॥३६॥
कस्य-अनुभाव:-अस्य by which merit of his
न देव विद्महे तव-अङ्घ्रि- do not, O Lord! Know (we), Your feet रेणु स्पर्श-अधिकार: dust, to touch the privilege यत्-वाञ्छया श्री:-ललना- which desiring, The Goddess, The Jewel among women आचरत्-तप: विहाय कामान् practiced austerities, giving up luxuries सुचिरम् धृत-व्रता for long holding sacred vows O Lord! We do not know what meritorious deeds were done by him, to give him the privilege of touching the dust of Your feet. The dust, desiring which The Goddess Shree, the Jewel among women, practised austerities holding sacred vows for long.


न नाकपृष्ठं न च सार्वभौमं न पारमष्ठय़ं न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा वाञ्छन्ति यत्पादरज: प्रपन्ना: ॥३७॥
न नाकपृष्ठम् not the uppermost heaven
न च सार्वभौमम् not the rulership of the whole globe, न पारमष्ठयम् not the position of Brahmaa, न रसाधिपत्यम् not of the subterranean regions the rulership न योग-सिद्धी:- not of the Yogas the mystic powers अपुन:-भवम् वा not again birth or वाञ्छन्ति यत्- desire those (who) पाद-रज: प्रपन्ना: feet dust have resorted to Those who have resorted to the dust of Your feet do not desire the uppermost heaven, nor the rulership of the whole globe, nor the position of Brahmaa, nor of the subterranean regions the rulership, nor the mystic powers of Yoga, and not even the final beatitude, the stopping of rebirth.


तदेष नाथाप दुरापमन्यैस्तमोजनि: क्रोधवशोऽप्यहीश: ।
संसारचक्रे भ्रमत: शरीरिणो यदिच्छत: स्याद् विभव: समक्ष: ॥३८॥
तत्-एष नाथ-आप in that, this, O Lord! has attained
दुरापम्-अन्यै:-तम:-अजनि: unattainable by other, Tamas Guna born क्रोध-वश:-अपि-अहीश: of Krodhavasha (race) even the serpent lord संसार-चक्रे भ्रमत: in the mundane existence whirling शरीरिण: यत्-इच्छत: embodied, which desiring (even) स्याद् विभव: समक्ष: become desired wealth attainers O Lord! Considering that, this Tamas Guna born the serpent lord of the Krodhavasha race, has attained the feet dust, unattainable by others, just by desiring which, the embodied beings whirling in the mundane existence, become the attainers of the desired wealth.


नमस्तुभ्यं भगवते पुरुषाय महात्मने ।
भूतावासाय भूताय पराय परमात्मने ॥३९॥
नम:-तुभ्यम् भगवते salutation to You, The infinite Lord,
पुरुषाय महात्मने The Person, The Highest Soul, भूत-आवासाय भूताय in the beings The enshrined, The Cause पराय परम-आत्मने The Eternal, The Supreme Spirit Salutations to You, The infinite Lord, The Person, The Highest Soul, in the beings The Enshrined, The Cause, The Eternal, The Supreme Spirit.


ज्ञानविज्ञाननिधये ब्रह्मणेऽनन्तशक्तये ।
अगुणायाविकाराय नमस्तेऽप्राकृताय च ॥४०॥
ज्ञान-विज्ञान-निधये of knowledge and consciousness The Abode
ब्रह्मणे-अनन्त-शक्तये The Absolute, of infinite powers अगुणाय-अविकाराय devoid of all attributes, immutable, नमस्ते-अप्राकृताय च salutations to the non-Prakriti effected and Salutations to The Abode of knowledge and consciousness, The Absolute of Infinite powers, The One devoid of all attributes, The Immutable, and to The One unaffected by Prakriti.


कालाय कालनाभाय कालावयवसाक्षिणे ।
विश्वाय तदुपद्रष्ट्रे तत्कर्त्रे विश्वहेतवे ॥४१॥
कालाय काल-नाभाय to The Time Spirit, to The Time Supporter
काल-अवयव-साक्षिणे of the Time-divisions The Witness विश्वाय तत्-उपद्रष्ट्रे The Universe, and its Seer, तत्-कर्त्रे विश्व-हेतवे of its Maker, of the universe The Cause Salutations to You, to The Time Spirit, to The Time Supporter, of the Time -divisions The Witness, The Universe, and its Seer, of its Maker, of the universe The Cause.


भूतमात्रेन्द्रियप्राणमनोबुद्ध्याशयात्मने ।
त्रिगुणेनाभिमानेन गूढस्वात्मानुभूतये ॥४२॥
भूत-मात्र-इन्द्रिय-प्राण-मन:- in form of ten elements, the sense, vital airs, mind,
बुद्धि-आशय-आत्मने the understanding, the intellect, the ego, त्रि-गुणेन-अभिमानेन the three Gunas, screening गूढ-स्व-आत्म-अनुभूतये the hidden Your Self realization Salutations to You in the form of the five gross and the five subtle elements, the senses, the vital airs, the mind, the capacity of understanding, the intellect, the ego, the three Gunas, which screen the realization of the hidden, Your Self.


नमोऽनन्ताय सूक्ष्माय कूटस्थाय विपश्चिते ।
नानावादानुरोधाय वाच्यवाचकशक्तये ॥४३॥
नम:-अनन्ताय सूक्ष्माय salutations to The Infinite, The Subtle,
कूटस्थाय विपश्चिते in the core Enshrined, The Subject of (diverse) thoughts नाना-वाद-अनुरोधाय various names taking forms वाच्य-वाचक-शक्तये of inherent names The Power Salutations to The Infinite, The Subtle, in the core Enshrined, The Subject of diverse thoughts, of inherent in the names, taking various names and forms.


नम: प्रमाणमूलाय कवये शास्त्रयोनये ।
प्रवृत्ताय निवृत्ताय निगमाय नमो नम: ॥४४॥
नम: प्रमाण-मूलाय salutations to, of cognition The Root
कवये शास्त्र-योनये The Absolute knowledge, of scriptures the source प्रवृत्ताय to The One leading into worldly activity, निवृत्ताय to The One withdrawing from that activity, निगमाय नम: नम: to The Vedas incarnate Hail! Hail! Salutations to The root of cognition, to The Absolute Knowledge, to The Source of scriptures, to The One leading to worldly activities, to The One withdrawing from that, to The Vedas Incarnate, Hail! Hail!


नम: कृष्णाय रामाय वसुदेवसुताय च ।
प्रद्युम्नायानिरुद्धाय सात्वतां पतये नम: ॥४५॥
नम: कृष्णाय रामाय salutations to Krishna, Balaraama,
वसुदेव-सुताय च of Vasudeva The son, and, प्रद्युम्नाय-अनिरुद्धाय Pradyumna, Aniruddha, सात्वताम् पतये नम: of the devotees The Protector, Hail! Salutations to Krishna, to Balaraama, to The Son of Vasudeva, to Pradyumna, to Aniruddha, to The Protector of the devotees, Hail!


नमो गुणप्रदीपाय गुणात्मच्छादनाय च ।
गुणवृत्त्युपलक्ष्याय गुणद्रष्ट्रे स्वसंविदे ॥४६॥
नम: गुण-प्रदीपाय salutations to the inner sense Illuminator
गुण-आत्म-छादनाय च by the Gunas Self concealing and गुण-वृत्ति-उपलक्ष्याय of the Gunas' the functions The cause गुण-द्रष्ट्रे of the Gunas The Witness, स्व-संविदे The Self-Illuminating Salutations to The Illuminator of the inner senses, to The One concealing The Self by the three Gunas, to the Cause of the functions of the Gunas, to The Witness of the Gunas, to The Self-Illuminating.


अव्याकृतविहाराय सर्वव्याकृतसिद्धये ।
हृषीकेश नमस्तेऽस्तु मुनये मौनशीलिने ॥४७॥
अव्याकृत-विहाराय in the root Prakriti sporting
सर्व-व्याकृत-सिद्धये of all the phenomena Originator/Revealer हृषीकेश नम:-ते-अस्तु The Ruler of the senses, salutations to You be मुनये मौन-शीलिने to The One revelling in Own Self, given to contemplation Salutations be to You, The Ruler of the senses, sporting in the root of Prakriti, The Originator and Revealer of all the phenomena, revelling in Your own Self, and given to contemplation.


परावरगतिज्ञाय सर्वाध्यक्षाय ते नम: ।
अविश्वाय च विश्वाय तद्द्रष्ट्रेऽस्य च हेतवे ॥४८॥
पर-अवर-गति-ज्ञाय of the high, the low, the condition Knower
सर्व-अध्यक्षाय ते नम: on all Presiding, to You salutations अविश्वाय च विश्वाय to the One beyond universe, and to The Universe itself तत्-द्रष्ट्रे-अस्य च हेतवे of that The Witness, of it and The Cause Salutations to You, The Knower of the condition of the high and the low, The One presiding over all, The One beyond the universe, The One in the form of the universe itself, The Witness of it, and The Cause of it.


त्वं ह्यस्य जन्मस्थितिसंयमान् प्रभो गुणैरनीहोऽकृत कालशक्तिधृक् ।
तत्तत्स्वभावान् प्रतिबोधयन् सत: समीक्षयामोघविहार ईहसे ॥४९॥
त्वम् हि-अस्य जन्म- You alone of this, the creation,
स्थिति-संयमान् प्रभो preservation and dissolution, O Lord! गुणै:-अनीह:-अकृत by the Gunas unaffected, inactive, काल-शक्ति-धृक् Time potency holding तत्-तत्-स्वभावान् of those the (particular) dispositions प्रतिबोधयन् सत: समीक्षया- awakening, by (Your) penetrating look अमोघ-विहार ईहसे (Your) non-futile sports carry out O Lord! You alone cause the creation, preservation and dissolution, of this universe. Though unaffected by the Gunas, and being inactive, wielding the Time potency, You awaken those particular dispositions of the beings, and by Your penetrating look carry out Your sports which are not futile.


तस्यैव तेऽमूस्तनवस्त्रिलोक्यां शान्ता अशान्ता उत मूढयोनय: ।
शान्ता: प्रियास्ते ह्यधुनावितुं सतां स्थातुश्च ते धर्मपरीप्सयेहत: ॥५०॥
तस्य-एव ते-अमू:-तनव:- of That only, Yours these forms
त्रि-लोक्याम् शान्ता: in the three worlds, gentle, अशान्ता: उत मूढ-योनय: violent, or indeed, of the ignorant species, शान्ता: प्रिया:-ते the gentle are dear to You, हि-अधुना-अवितुम् therefore, at present, to bless सताम् स्थातु:-च the virtuous, to maintain and, ते धर्म-परि-ईप्सया-ईहत: Your, righteousness to protect desiring Of That only, Your these forms in the three worlds, are, of gentle nature, the Saatvic, of the violent, the Raajasic, of the ignorant species, the Taamasic. The gentle are dear to You. Therefore this descent of Yours is with the intent to bless the gentle, to maintain the virtuous, and to protect the righteous.


अपराध: सकृद्भर्त्रा सोढव्य: स्वप्रजाकृत: ।
क्षन्तुमर्हसि शान्तात्मन् मूढस्य त्वामजानत: ॥५१॥
अपराध: सकृत्-भर्त्रा the fault once by the master
सोढव्य: स्व-प्रजा-कृत: may be borne, by own people committed क्षन्तुम्-अर्हसि शान्त-आत्मन् to pardon are capable, O tranquil-minded Lord! मूढस्य त्वाम्-अजानत: of the ignorant, You not knowing The master should once bear the fault committed by his own people. O tranquil-minded Lord! You are capable of pardoning him, the ignorant, who did not know Your majesty.


अनुगृह्णीष्व भगवन् प्राणांस्त्यजति पन्नग: ।
स्त्रीणां न: साधुशोच्यानां पति: प्राण: प्रदीयताम् ॥५२॥
अनुगृह्णीष्व भगवन् be gracious, O Lord!
प्राणान्-त्यजति पन्नग: life gives up the serpent स्त्रीणाम् न: साधु-शोच्यानाम् of women we, by the righteous, be pitied पति: प्राण: प्रदीयताम् the husband the (very) life, do give O Lord! Be gracious. The serpent is about to give up his life. To us women, pitied by the righteous, for whom the husband is the very life, do give him.


विधेहि ते किङ्करीणामनुष्ठेयं तवाज्ञया ।
यच्छृद्धयानुतिष्ठन् वै मुच्यते सर्वतोभयात् ॥५३॥
विधेहि ते किङ्करीणाम्- ordain to Your maidservants
अनुष्ठेयम् तव-आज्ञया should be conducted by Your command यत्-श्रद्धया-अनुतिष्ठन् वै which by reverence carrying out, indeed मुच्यते सर्वत:-भयात् is rid of all fears Do ordain to us, Your maidservants, what course should be conducted by us, because carrying out that command of Yours with reverence, one is rid of all fears.


इत्थं स नागपत्नीभिर्भगवान् समभिष्टुत: ।
मूर्च्छितं भग्नशिरसं विससर्जाङ्घ्रिकुट्टनै: ॥५४॥
इत्थम् स: नाग-पत्नीभि:- In this manner, He, by the serpent women,
भगवान् समभिष्टुत: The Lord, well praised, मूर्च्छितम् भग्न-शिरसम् fainted by the shattered heads विससर्ज-अङ्घ्रि-कुट्टनै: spared, of the feet's' heels' blows In this manner, when The Lord was well praised by the serpent women, He, spared the smashed hoods of the serpent, who had fainted by the blows of The Lord's feet's' heels.


प्रतिलब्धेन्द्रियप्राण: कालिय: शनकैर्हरिम् ।
कृच्छ्रात् समुच्छ्वसन् दीन: कृष्णं प्राह कृताञ्जलि: ॥५५॥
प्रतिलब्ध-इन्द्रिय-प्राण: regaining the senses, the life,
कालिय: शनकै:-हरिम् Kaaliya, gradually to Shri Hari, कृच्छ्रात् समुच्छ्वसन् दीन: with difficulty breathing hard, the wretched, कृष्णम् प्राह कृत-अञ्जलि: to Krishna, said with joined palms The wretched Kaaliya, having regained his senses and life, breathing hard with difficulty, said to Krishna with joined palms.


कालिय उवाच - Kaaliya said - वयं खला: सहोत्पत्त्या तामसा दीर्घमन्यव: ।
स्वभावो दुस्त्यजो नाथ लोकानां यदसद्ग्रह: ॥५६॥
वयम् खला: सह-उत्पत्त्या we (are) wicked from birth
तामसा दीर्घ-मन्यव: Taamasic, of lasting anger स्वभाव: दुस्त्यज: नाथ nature is difficult to give up, O Lord! लोकानाम् यत्-असद्ग्रह: of the living beings, which is the audacity O Lord! We are wicked, and of Taamasic nature from birth, and have lasting anger. It is difficult for the living beings to give up their nature, which is their audacity.


त्वया सृष्टमिदं विश्वं धातर्गुणविसर्जनम् ।
नानास्वभाववीर्यौजोयोनिबीजाशयाकृति ॥५७॥
त्वया सृष्टम्-इदम् विश्वम् by You is created this universe
धात: गुण-विसर्जनम् O Lord! of Gunas' the diverse (product) नाना-स्वभाव-वीर्य-ओज:- with various nature, strength, valour, योनि-बीज-आशय-आकृति fecundity, power of procreation, desires, and forms O Lord! this universe is created by You, which is a diverse product of the three Gunas, having various peculiarities, strength, valour, fecundity, power of procreation, desires, and forms.


वयं च तत्र भगवन् सर्पा जात्युरुमन्यव: ।
कथं त्यजामस्त्वन्मायां दुस्त्यजां मोहिता: स्वयम् ॥५८॥
वयम् च तत्र भगवन् we and moreover, O Lord!
सर्पा: जाति-उरु-मन्यव: are of serpent race, of great wrath कथम् त्यजाम:-त्वत्-मायाम् how can we give up Your Maayaa, दुस्त्यजाम् मोहिता: स्वयम् difficult to rid, deluded we ourselves are O Lord! Moreover, we are of the serpent race, of great wrath. How can we give up Your Maayaa, which is difficult to get rid of, even as we are ourselves deluded.


भवान् हि कारणं तत्र सर्वज्ञो जगदीश्वर: ।
अनुग्रहं निग्रहं वा मन्यसे तद् विधेहि न: ॥५९॥
भवान् हि कारणम् तत्र Yourself indeed (are) the instrument in that
सर्वज्ञ: जगत्-ईश्वर: The Omniscient, of the universe, The Ruler अनुग्रहम् निग्रहम् वा grace, punishment or मन्यसे तत् विधेहि न: think fit, that, give to us Indeed, You Yourself, The Omniscient Ruler of the universe, are the instrument in overcoming Your Maaya. Grace or punishment, what ever You think proper, do give to us.


श्री शुक उवाच - Shree Shuka said - इत्याकर्ण्य वच: प्राह भगवान् कार्यमानुष: ।
नात्र स्थेयं त्वया सर्प समुद्रं याहि मा चिरम् ।
स्वज्ञात्यपत्यदाराढ्यो गोनृभिर्भुज्यतां नदी ॥६०॥
इति-आकर्ण्य वच: प्राह this hearing, words said
भगवान् कार्य-मानुष: The Almighty Lord, in form human न-अत्र स्थेयम् त्वया सर्प not here should be lived by you, O Serpent! समुद्रम् याहि मा चिरम् to the ocean go without delay स्व-ज्ञाति-अपत्य-दाराढ्य: with your folks, children, wives along with, गो-नृभि:-भुज्यताम् नदी by cows and humans may be drunk the river (water) Hearing this, The Almighty Lord, in human form, said these words, 'O Serpent! Do not live here, without delay go to the ocean, carrying along your folk, children and wives. Let this water of the river be consumed by the bovine and the humans.


य एतत् संस्मरेन्मर्त्यस्तुभ्यं मदनुशासनम् ।
कीर्तयन्नुभयो सन्ध्योर्न युष्मद् भयमाप्नुयात् ॥६१॥
य: एतत् संस्मरेत्-मर्त्य:- who so ever, this, remembers, a mortal
तुभ्यम् मत्-अनुशासनम् for you My command (this) कीर्तयन्-उभय: सन्ध्य:- reciting at both twilights न युष्मद् भयम्-आप्नुयात् not of you fear gets Who so ever, a mortal human being, remembers this command of Mine to you, and recites it at both the twilight times, is not afraid of you.


योस्मिन् स्नात्वा मदाक्रीडे देवादींस्तर्पयेज्जलै: ।
उपोष्य मां स्मरन्नर्चेत् सर्वपापै: प्रमुच्यते ॥६२॥
योस्मिन् स्नत्वा मत्-आक्रीडे in which having bathed, by Me sported in,
देव-आदीन्-तर्पयेत्-जलै: gods and others worships with water उपोष्य माम् स्मरन्- having fasted, Me remembering अर्चेत् सर्व-पापै: प्रमुच्यते worships (Me), of all sins is rid of And having bathed in this Kaaliya pond, in which I have sported, worships gods and others, and worships and remembers Me, is rid of all sins.


द्वीपं रमणकं हित्वा ह्रदमेतमुपाश्रिता: ।
यद्भयात् स सुपर्णस्त्वां नाद्यान्मत्पादलाञ्छितम् ॥६३॥
द्वीपम् रमणकम् हित्वा the island Ramanaka leaving,
ह्रदम्-एतम्-उपाश्रिता: pond this, taken shelter in यत्-भयात् स: सुपर्ण:-त्वाम् by whose fear, he, Gaduda, you न-आद्यात्-मत्-पाद-लाञ्छितम् will not eat, by My feet marks Leaving the island of Ramanaka, you have taken shelter in this pond for the fear of Gaduda. He will not eat you seeing the marks of My feet on your hoods.


श्री शुक उवाच - Shree Shuka said - एवमुक्तो भगवता कृष्णेनाद्भुतकर्मणा ।
तं पूजयामास मुदा नागपत्न्यश्च सादरम् ॥६४॥
एवम्-उक्त: भगवता thus spoken by The Almighty Lord
कृष्णेन-अद्भुत-कर्मणा Shree Krishna, of wonderful deeds, तम् पूजयामास मुदा Him worshipped with joy नाग-पत्न्य:-च सादरम् the serpent's wives, and with reverence Thus spoken to, by The Almighty Lord Shree Krishna, Whose deeds are wonderful, the serpent's wives worshipped Him with joy and with reverence.


दिव्याम्बरस्रङ्मणिभि: परार्ध्यैरपि भूषणै: ।
दिव्यगन्धानुलेपैश्च महत्योत्पलमालया ॥६५॥
दिव्य-अम्बर-स्रक्-मणिभि: with unearthly clothes, garlands of gems,
परार्ध्यै:-अपि भूषणै: superb also jewels, दिव्य-गन्ध-अनुलेपै:-च divine perfumes, sandal pastes, and महती-उत्पल-मालया big lotus wreaths They worshipped Him with unearthly clothes, garlands of gems, also superb jewels, divine perfumes and sandal pastes, and big lotus wreaths.


पूजयित्वा जगन्नाथं प्रसाद्य गरुडध्वजम् ।
तत: प्रीतोऽभ्यनुज्ञात: परिक्रम्याभिवन्द्य तम् ॥६६॥
पूजयित्वा जगत्-नाथम् having worshipped The universe's Ruler
प्रसाद्य गरुड-ध्वजम् propitiated The Lord with Gaduda on His banner तत: प्रीत:-अभ्यनुज्ञात: from there, with delight taken leave , परिक्रम्य-अभिवन्द्य तम् circumambulating, and greeting Him Then, having worshipped The Ruler of the universe, and propitiated The Lord having Gaduda on His banner, taken leave of Him, circumambulating and greeting Him,…..


सकलत्रसुहृत्पुत्रो द्वीपमब्धेर्जगाम ह ।
तदैव सामृतजला यमुना निर्विषाभवत् ।
अनुग्रहाद् भगवत: क्रीडामानुषरूपिण: ॥६७॥
स-कलत्र-सुहृत्-पुत्र: with wives, kinsfolk, and sons,
द्वीपम्-अब्धे:-जगाम ह to the island in the ocean, went indeed, तदा-एव सा-अमृत-जला then only, she, with nectar water यमुना निर्विषा-अभवत् Yamuna, without poison became अनुग्रहात् भगवत: by the grace of The Almighty Lord क्रीडा-मानुष-रूपिण: sportingly taking on human form Indeed, he went to the island in the ocean with his wives, kinsfolk and sons. The Yamuna river then only became free of poison and its water was nectar like, by the grace of The almighty Lord Who had sportingly taken human form.


श्री मद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे ऊर्वार्धे कालियमोक्षणम् नाम षोडश: अध्याय: ॥१६॥
Thus ends the sixteenth discourse entitled 'Deliverance of Kaaliya,' in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.