श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: त्रयोविंश: अध्याय: गोपा ऊचु: - The Gopas said - राम राम महावीर्य कृष्ण दुष्टनिबर्हण ।
एषा वै बाधते क्षुन्नस्तच्छान्तिं कर्तुमर्हथ: ॥१॥
राम राम महा-वीर्य 'Raama, O Raama! Most valorous!
कृष्ण दुष्ट-निबर्हण Krishna! Of the wicked the exterminator! एषा वै बाधते क्षुत्-न:- this indeed is troubling, the hunger us, तत्-शान्तिम् कर्तुम्-अर्हथ: that to appease You are capable 'Raama, O Raama! Most valorous! Krishna! the exterminator of the wicked! Indeed, this hunger is troubling us, and You are capable to appease it.'


श्री शुक उवाच - Shree Shuka said - इति विज्ञापितो गोपैर्भगवान् देवकीसुत: ।
भक्ताया विप्रभार्याया: प्रसीदन्निदमब्रवीत् ॥२॥
इति विज्ञापित: गोपै:- thus informed, by the Gopas,
भगवान् देवकी-सुत: The Lord, Devaki's son, भक्ताया: विप्र-भार्याया: on the devotees, the Braahmin' wives, प्रसीदन्-इदम्-अब्रवीत् to shower grace, this said,… The Lord, Devaki's Son, thus informed by the Gopas, wanting to shower grace on His devotees, the wives of the Braahmanas, said this,…


प्रयात देवयजनं ब्राह्मणा ब्रह्मवादिन: ।
सत्रमाङ्गिरसं नाम ह्यासते स्वर्गकाम्यया ॥३॥
प्रयात देव-यजनम् go to the gods' sacrifice
ब्राह्मणा ब्रह्म-वादिन: the Braahmanas, by Veda's Mantras सत्रम्-आङ्गिरसम् नाम a session Aangirasam named हि-आसते स्वर्ग-काम्यया indeed is conducted for heaven desiring 'Go to the sacrifice named Aangirasam, a session, which is conducted by the Veda reciting Braahmanas, with a desire for the heaven.'


तत्र गत्वौदनं गोपा याचतास्मद्विसर्जिता: ।
कीर्तयन्तो भगवत आर्यस्य मम चाभिधाम् ॥४॥
तत्र गत्वा-ओदनम् गोपा: there going, rice, O Gopas!
याचत-अस्मत्-विसर्जिता: Ask for, by us sent कीर्तयन्त: भगवत: calling loud the glorious आर्यस्य मम च-अभिधाम् brother's My and name Sent by us, O Gopas! Go there and ask for some boiled rice, calling loud the names of My glorious brother, and Me.


इत्यादिष्टा भगवता गत्वायाचन्त ते तथा ।
कृताञ्जलिपुटा विप्रान् दण्डवत् पतिता भुवि ॥५॥
इति-आदिष्टा: भगवता thus directed by The Lord,
गत्वा-अयाचन्त ते तथा went and asked for, they like that कृत-अञ्जलि-पुटा विप्रान् making cups of palms, to the Braahmanas, दण्डवत् पतिता भुवि like a stick As directed by The Lord, they went there and asked for boiled rice as they were told to do. They made cups of their palms, and fell on the ground like a stick and prostrated to the Braahmanas.


हे भूमिदेवा: शृणुत कृष्णस्यादेशकारिण: ।
प्राप्ताञ्जानीत भद्रं वो गोपान् नो रामचोदितान् ॥६॥
हे भूमिदेवा: शृणुत 'O Earth's gods! do listen
कृष्णस्य-आदेश-कारिण: Krishna's direction followers प्राप्तान्-जानीत भद्रम् व: having come, do know, good be to you all गोपान् न: राम-चोदितान् the Gopas us, by Raama instigated 'O Braahmanas! Gods of the earth! Well be to you! Know that we the Gopas are the followers of the instructions of Krishna, and have come here instigated by Balaraama.'


गाश्चारयन्तावविदूर ओदनं रामाच्युतौ वो लषतो बुभुक्षितौ ।
तयोर्द्विजा ओदनमर्थिनोर्यदि श्रद्धा च वो यच्छत धर्मवित्तमा: ॥७॥
गा:-चारयन्तौ-अविदूरे cows pasturing, not far away,
ओदनम् राम-अच्युतौ boiled rice, Balaraama and The Immortal Lord, व: लषत: बुभुक्षितौ from you all, long for, hungry, तयो:-द्विजा: ओदनम्-अर्थिन:- to them, O Braahmanas! rice asking for, यदि श्रद्धा च व: if reverence and of you यच्छत धर्म-वित्तमा: give, O Of righteousness, the knowers! 'O Braahmanas! Not far away, The Immortal Lord and Balaraama, pasturing the cows are hungry and long for boiled rice. To Them, Who ask for it, give, if you have reverence for them, O You knowers of righteousness!'


दीक्षाया: पशुसंस्थाया: सौत्रामण्याश्च सप्तमा: ।
अयत्र दीक्षितस्यापि नान्नमश्नन् हि दुष्यति ॥८॥
दीक्षाया: पशु-संस्थाया: consecrated for animal sacrifice,
सौत्रामण्या:-च सत्तमा: in Sautramani (sacrifice) and, O Gentlemen! अयत्र दीक्षितस्य-अपि otherwise consecrated, even न-अन्नम्-अश्नन् हि दुष्यति not food to eat, indeed is wrong O Gentlemen! Except for the sacrifice in which animal sacrifice is consecrated, in any other sacrifice, to eat food is not wrong, indeed.


इति ते भगवद्याच्ञां शृण्वन्तोऽपि न शुश्रुवु: ।
क्षुद्राशा भूरिकर्माणो बालिशा वृद्धमानिन: ॥९॥
इति ते भगवत्-याच्ञाम् thus, they, of The Lord's solicitation
शृण्वन्:-अपि न शुश्रुवु: hearing even, did not heed क्षुद्र-आशा भूरि-कर्माण: petty wishes, with great effort बालिशा: वृद्ध-मानिन: ignorant, mature thinking (themselves to be) Thus, though they heard the solicitation of The Lord, they did not pay heed to it. They put in great effort to fulfil their petty wishes, and though ignorant, they took themselves to be mature.


देश: काल: पृथग् द्रव्यं मन्त्रतन्त्रर्त्विजोऽग्नय: ।
देवता यजमानश्च क्रतुर्धर्मश्च यन्मय: ॥१०॥
देश: काल: पृथग् द्रव्यम् place, time, different articles,
मन्त्र-तन्त्र-ऋत्विज:-अग्नय: Mantras and rituals, priest, fires, देवता: यजमान:-च gods, sacrifice conductor, and क्रतु:-धर्म:-च यत्-मय: sacrifice, righteousness, and Whom encompassing The place, time, different articles, Mantras and rituals, the priest, the fires, the gods, the sacrifice conductor, and the sacrifice, the righteousness, is encompassing Whom?


तं ब्रह्म परमं साक्षाद् भगवन्तमधोक्षजम् ।
मनुष्यदृष्ट्या दुष्प्रज्ञा मर्त्यात्मानो न मेनिरे ॥११॥
तम् ब्रह्म परमम् साक्षाद् Him, The Brahman, The Supreme, Himself
भगवन्तम्-अधोक्षजम् The Lord, The Lord Vishnu, मनुष्य-दृष्ट्या दुष्प्रज्ञा: by mortal eyes, having wrong sense, मर्त्य-आत्मान: न मेनिरे human Himself, did not regard They, by their mortal eyes, having a wrong sense, regarding Him as a mere human, did not regard Him, The Brahman, The Supreme, Himself The Lord Vishnu, as such.


न ते यदोमिति प्रोचुर्न नेति च परंतप ।
गोपा निराशा: प्रत्येत्य तथोचु: कृष्णरामयो: ॥१२॥
न ते यत्-ओम्-इति प्रोचु:- not they, because, yes, this answer,
न-न-इति च परंतप not no this and O Chastiser of foe! गोपा: निराशा: प्रत्येत्य the Gopas, having no hope returned तथा ऊचु: कृष्ण-रामयो: and said to Krishna and Balaraama When the Braahmanas did not answer either in yes, or in no, O Chastiser of foe! The Gopas were disappointed. They returned and said to Krishna and Balaraama.


तदुपाकर्ण्य भगवान् प्रहस्य जगदीश्वर: ।
व्याजहार पुनर्गोपान् दर्शयँल्लौकिकीं गतिम् ॥१३॥
तत्-उपाकर्ण्य भगवान् that hearing, The Almighty,
प्रहस्य जगदीश्वर: laughingly, Lord of the universe, व्याजहार पुन:-गोपान् spoke again to the Gopas, दर्शयन्-लौकिकीम् गतिम् to show the worldly conduct The Almighty Lord of the universe, hearing that, laughed, and spoke again, showing to the Gopas the conduct of the worldly people.


मां ज्ञापयत पत्नीभ्य: ससंकर्षणमागतम् ।
दास्यन्ति काममन्नं व: स्निग्धा मय्युषिता धिया ॥१४॥
माम् ज्ञापयत पत्नीभ्य: Me, inform the wives
स-संकर्षणम्-आगतम् with Balaraama, having come दास्यन्ति कामम्-अन्नम् will give as desired, food व: स्निग्धा: मयि-उषिता: धिया: by you, affectionate, in Me living mentally 'Inform to the wives of the Braahmanas, of My arrival with Balaraama. They will give you food as desired by you. They are affectionate and mentally live in Me.'


गत्वाथ पत्नीशालायां दृष्ट्वाऽऽसीना: स्वलङ्कृता: ।
नत्वा द्विजसतीर्गोपा: प्रश्रिता इदमब्रुवन् ॥१५॥
गत्वा-अथ पत्नी-शालायाम् going then, in the wives chamber
दृष्ट्वा-आसीना: सु-अलङ्कृता: seeing seated, well ornamented नत्वा द्विज-सती:- bowing, to the Braahmana wives गोपा: प्रश्रिता: इदम्-अब्रुवन् the Gopas humbly, this said, Then, the cowherd boys went and saw the wives seated in the chamber, adorned with ornaments. They respectfully bowed to them, and humbly said,…


नमो वो विप्रपत्नीभ्यो निबोधत वचांसि न: ।
इतोऽविदूरे चरता कृष्णेनेहेषिता वयम् ॥१६॥
नम: व: विप्र-पत्नीभ्य: we bow to you Braahmin wives!
निबोधत वचांसि न: to listen to our words इत:-अविदूरे चरता कृष्णेन- from here not very far, pasturing (the cows) by Krishna इह-ईषिता: वयम् here are sent we. 'O Braahmana wives! We bow down to you all. Do listen to our words. Not far from here, Krishna is pasturing the cows, and by Him we are sent here.'


गाश्चारयन् स गोपालै: सरामो दूरमागत: ।
बुभुक्षितस्य तस्यान्नं सानुगस्य प्रदीयताम् ॥१७॥
गा:-चारयन् स: गोपालै: the cow pasturing, He, with the Gopalas,
स-राम: दूरम्-आगत: with Balaraama, far has come बुभुक्षितस्य तस्य-अन्नम् for the hungry Him, His food स-अनुगस्य प्रदीयताम् with the followers do give 'He, pasturing the cows, along with the cowherd boys and with Balaraama, has come far. For Him, Who is hungry, and for His followers, do give food.'


श्रुत्वाच्युतमुपायातं नित्यं तद्दर्शनोत्सुका: ।
तत्कथाक्षिप्तमनसो बभूवुर्जातसम्भ्रमा: ॥१८॥
श्रुत्वा-अच्युतम्-उपायातम् hearing The Immortal having come
नित्यम् तत्-दर्शन-उत्सुका: for ever, His sight longing for, तत्-कथा-आक्षिप्त-मनस: His stories enrapture minded बभूवु:-जात-सम्भ्रमा: were seized with frenzy They, who were ever longing for His sight, hearing of That Immortal Lord having come so near by, with their minds enraptured by His stories, they were seized with frenzy.


चतुर्विधं बहुगुणमन्नमादाय भाजनै: ।
अभिसस्त्रु: प्रियं सर्वा: समुद्रमिव निम्नगा: ॥१९॥
चतु:-विधम् बहु-गुणम्- of four types, of good quality,
अन्नम्-आदाय भाजनै: food, taking in vessels अभिसस्त्रु: प्रियम् सर्वा: went to The beloved, all (of them) समुद्रम्-इव निम्नगा: to the ocean like rivers Taking with them, four types of good food in vessels, they all went to The Beloved, just as the rivers go to the ocean.


निषिध्यमाना: पतिभिर्भ्रातृभिर्बन्धुभि: सुतै: ।
भगवत्युत्तमश्लोके दीर्घश्रुतधृताशया: ॥२०॥
निषिध्यमाना: पतिभि:- forbidden by (their) husbands,
भ्रातृभि:-बन्धुभि: सुतै: brothers, other relatives, sons, भगवति-उत्तम-श्लोके in The Lord of illustrious fame दीर्घ-श्रुत-धृत-आशया: for long having heard, and fixing their minds (on Him) They were forbidden to go by their husbands, brothers, other relatives, sons also. But they had for long heard the illustrious fame of The Lord and fixed their minds on Him.


यमुनोपवनेऽशोकनवपल्लवमण्डिते ।
विचरन्तं वृतं गोपै: साग्रजं ददृशु: स्त्रिय: ॥२१॥
यमुना-उपवने-अशोक- in Yamuna's grove, by Ashokas
नव-पल्लव-मण्डिते new leaves adorned, विचरन्तम् वृतम् गोपै: loitering, surrounded by the cowherds, साग्रजम् ददृशु: स्त्रिय: with elder brother, saw the ladies In the groves of Yamuna river, adorned by the new leaves of the Ashoka tree, the ladies saw Him loitering, surrounded by other cowherds, along with His elder brother.


श्यामं हिरण्यपरिधिं वनमाल्यबर्हधातुप्रवालनटवेषमनुव्रतांसे ।
विन्यस्तहस्तमितरेण धुनानमब्जं कर्णोत्पलालककपोलमुखाब्जहासम् ॥२२॥
श्यामम् हिरण्य-परिधिम् dark with yellow clothes
वन-माल्य-बर्ह-धातु-प्रवाल- sylvan flower, peacock feather, minerals, tender leaves, नट-वेषम्-अनुव्रत-अंसे actor's appearance presenting, on the shoulder विन्यस्त-हस्तम्-इतरेण kept arm by the other, धुनानम्-अब्जम् कर्ण-उत्पल- swinging lotus, in the ears water lilies, अलक कपोल-मुख-अब्ज-हासम् curls of hair on the cheeks, on the face lotus, smile They saw Him, of dark complexion, draped in yellow silk, adorned with sylvan flowers, peacock feathers, minerals, tender leaves, one arm placed on the shoulder of a devoted cowherd, and swinging a lotus with the other hand, wearing water lilies in the ears, hair curls falling on the cheeks, and the face lotus having a smile.


प्राय: श्रुतप्रियतमोदयकर्णपूरैर्यस्मिन् निमग्नमनसस्तमथाक्षिरन्ध्रै: ।
अन्त: प्रवेश्य सुचिरं परिरभ्य तापं प्राज्ञं यथाभिमतयो विजहुर्नरेन्द्र ॥२३॥
प्राय: श्रुत प्रियतमो-उदय- often heard of the beloved's excellences,
कर्ण-पूरै: यस्मिन् निमग्न-मनस:- with ears full, in which merged minded तम्-अथ-अक्षि-रन्ध्रै: Him then, (through) eyes' entrances अन्त: प्रवेश्य सुचिरम् परिरभ्य in the hearts ushering, for long embracing तापम् प्राज्ञम् यथा- the agony, the wise just as अभिमतय: विजहु:-नरेन्द्र the egoistic shakes off, O Ruler of men! O Ruler of men! They had often heard of the excellences of their beloved with their ears full, and their hearts were merged in that. Now, they ushered Him through the entrence of their eyes, embraced Him for long and shook off the agony of separation, as an egoistic soul shakes off his ignorance by embracing the wise enlightened soul.


तास्तथा त्यक्तसर्वाशा: प्राप्ता आत्मदिदृक्षया ।
विज्ञायाखिलदृग्द्रष्टा प्राह प्रहसितानन: ॥२४॥
ता:-तथा त्यक्त-सर्व-आशा: them, thus, giving up all hope
प्राप्ता: आत्म-दिदृक्षया having come to Himself see विज्ञाय-अखिल-दृग्द्रष्टा knowing, of all the minds The Witness, प्राह प्रहसित-आनन: said with a laughing face Krishna, The Witness of all minds, knowing that they had come to see Him, giving up all hopes, said to them with a laughing face.


स्वागतं वो महाभागा आस्यतां करवाम किम् ।
यन्नो दिदृक्षया प्राप्ता उपपन्नमिदं हि व: ॥२५॥
स्वागतम् व: महाभागा 'Welcome to you, O Blessed Ones!
आस्यताम् करवाम किम् Come, should do what? यत्-न: दिदृक्षया प्राप्ता: that us, to see have come, उपपन्नम्-इदम् हि व: proper it is indeed of you' 'Welcome to you, O Blessed Ones! Come, what may we do for you? That you have come here to see Me, is indeed quite proper of you.'


नन्वद्धा मयि कुर्वन्ति कुशला: स्वार्थदर्शना: ।
अहैतुक्यव्यवहितां भक्तिमात्मप्रिये यथा ॥२६॥
ननु-अद्धा मयि कुर्वन्ति indeed, definitely, in Me do
कुशला: स्वार्थ-दर्शना: the experts, own interest knowers, अहैतुकी-अव्यवहिताम् disinterested and uninterrupted भक्तिम्-आत्म-प्रिये यथा devotion, as ones own beloved like Definitely, indeed, those who are experts in knowing their self-interests, disinterested and uninterrupted, practice direct devotion to Me, as one's own beloved.


प्राणबुद्धिमन:स्वात्मदारापत्यधनादय: ।
यत्सम्पर्कात् प्रिया आसंस्तत: को न्वपर: प्रिय: ॥२७॥
प्राण-बुद्धि-मन:-स्व-आत्म- life, intellect, mind, own self,
दारा-अपत्य-धन-आदय: wife, progeny, wealth, and others यत्-सम्पर्कात् प्रिया: आसन्- by whose contact dear are, तत: क: नु-अपर: प्रिय: from that who surely other is dear Ones life, intellect, mind, own self, wife, progeny, wealth, and others, are dear because of Whose contact, Who other can be more dear than Him?


तद् यात देवयजनं पतयो वो द्विजातय: ।
स्वसत्रं पारयिष्यन्ति युष्माभिर्गृहमेधिन: ॥२८॥
तद् यात देव-यजनम् 'Therefore, go to the gods' sacrifice
पतय: व: द्विजातय: husbands yours, the Braahmanas, स्व-सत्रम् पारयिष्यन्ति own session will complete युष्माभि:-गृह-मेधिन: with you all the householders' 'Therefore return to the sacrifice being conducted for the gods. Your husbands, the Braahmanas, are householders, they will complete the session with you.'


पत्न्य ऊचु: - The wives (of the Braahmanas) said - मैवं विभोऽर्हति भवान् गदितुं नृशंसं सत्यं कुरुष्व निगमं तव पादमूलम् ।
प्राप्ता वयं तुलसिदाम पदावसृष्टं केशैर्निवोढुमतिलङ्घ्य समस्तबन्धून् ॥२९॥
मा-एवम् विभो-अर्हति भवान् ’Do not thus, O All-mighty, are capable You,
गदितुम् नृशंसम् सत्यम् कुरुष्व to speak harshly, prove do निगमम् तव पाद-मूलम् the Vedic words, Your feet soles प्राप्ता: वयम् तुलसि-दाम having attained ,we, the Tulasi garland पद-अवसृष्टम् केशै:-निवोढुम्- from (Your) feet discarded, with (our) hair to wear अतिलङ्घ्य समस्त-बन्धून् ignored all relatives' O Almighty Lord! It is not proper of You to speak such harsh words. Do prove the words of the Vedas to be true. We, having ignored all our people, have attained the soles of Your feet and wish to wear the discarded Tulasi garlands of Your feet, in our hair.


गृह्णन्ति नो न पतय: पितरौ सुता वा न भ्रातृबन्धुसुहृद: कुत एव चान्ये ।
तस्माद् भवत्प्रपदयो: पतितात्मनां नो नान्या भवेद् गतिररिन्दम तद् विधेहि ॥३०॥
गृह्णन्ति न: न पतय: पितरौ will accept us, not husbands, parents,
सुता: वा न भ्रातृ-बन्धु sons, or not brothers, friends, सुहृद: कुत: एव च-अन्ये own people, what even and others तस्माद् भवत्-प्रपदयो: therefore, in Your feet पतित-आत्मनाम् न: surrendered ourselves, us, न-अन्या भवेद् गति:- not other be asylum अररिन्दम तद् विधेहि O Subduer of foes! That ordain 'We will not be accepted by husbands, parents, sons, and not even brothers, friends and own people, then what of others. We, who have surrendered ourselves at Your feet, O Subduer of foes! So ordain, that we do not have any other asylum, other than You.


श्री भगवान्-उवाच - The Lord said - पतयो नाभ्यसूयेरन् पितृभ्रातृसुतादय: ।
लोकाश्च वो मयोपेता देवा अप्यनुमन्वते ॥३१॥
पतय: न-अभ्यसूयेरन् husbands will not disregard,
पितृ-भ्रातृ-सुत-आदय: parents, brothers, sons, and others, लोका:-च व: मया-उपेता: people and you, to Me having come देवा: अपि-अनुमन्वते the gods also approve You all having come to Me, your husbands, parents, brothers, sons, and other people will not disregard you. Even the gods approve of this.


न प्रीतयेऽनुरागाय ह्यङ्गसङ्गो नृणामिह ।
तन्मनो मयि युञ्जाना अचिरान्मामवाप्स्यथ ॥३२॥
न प्रीतये-अनुरागाय not for love heightening
हि-अङ्ग-सङ्ग: नृणाम्-इह indeed, bodily contact, for people here तत्-मन: मयि युञ्जाना: so, mind in Me attaching, अचिरात्-माम्-अवाप्स्यथ before long, Me will attain 'In this world, for people bodily contact with Me, does not heighten the love for Me. So devote your minds to Me, and before long you will attain Me.'


इत्युक्ता द्विजपत्न्यस्ता यज्ञवाटं पुनर्गता: ।
ते चानसूयव: स्वाभि: स्त्रीभि: सत्रमपारयन् ॥३३॥
इति-उक्ता: द्विज-पत्न्य:- thus told, the Braahmana wives,
ता: यज्ञवाटम् पुन:-गता: they, to the sacrifice hall again went ते च-अनसूयव: स्वाभि: स्त्रीभि: they and without malice with their wives सत्रम्-अपारयन् the session completed Thus told, those Braahmana wives returned to the sacrifice hall. They, without any malice, completed the session with their wives.


तत्रैका विधृता भर्त्रा भगवन्तं यथाश्रुतम् ।
हृदोपगुह्य विजहौ देहं कर्मानुबन्धनम् ॥३४॥
तत्र-एका विधृता भर्त्रा there, one, held back by her husband
भगवन्तम् यथा-श्रुतम् The Lord, as heard of हृदा-उपगुह्य विजहौ देहम् in the heart embraced, and gave up the body कर्म-अनुबन्धनम् by actions' (results) formed There, one of the ladies who was held back by her husband, in her heart embraced The Lord even as she had heard of Him, and gave up her body which was formed as a result of her past actions.


भगवानपि गोविन्दस्तेनैवान्नेन गोपकान् ।
चतुर्विधेनाशयित्वा स्वयं च बुभुजे प्रभु: ॥३५॥
भगवान्-अपि गोविन्द:- The Lord also, Govinda
तेन-एव-अन्नेन गोपकान् by that only food the Gopas, चतु:-विधेन-आशयित्वा of four kinds, having fed, स्वयम् च बुभुजे प्रभु: Himself and ate The Almighty The Lord Govinda, fed the Gopas with that food of four kinds, and then The Almighty Himself ate it.


एवं लीलानरवपुर्नृलोकमनुशीलयन् ।
रेमे गोगोपगोपीनां रमयन् रूपवाक्कृतै: ॥३६॥
एवम् लीला-नर-वपु:- in this manner, for sport, human body (taking)
नृ-लोकम्-अनुशीलयन् mens' lives imitating रेमे गो-गोप-गोपीनाम् sported, the cows, cowherds, रमयन् रूप-वाक्-कृतै: cowherdessess delighting, by charm, speech and deeds In this manner, to sport, The Lord taking on the human form, imitated the ways of the worldly men, and sported in Vraja, delighting the cows, cowherds, and the cowherdessess with His charm, speech and deeds.


अथानुस्मृत्य विप्रास्ते अन्वतप्यन् कृतागस: ।
यद् विश्वेश्वरयोर्याच्ञामहन्म नृविडम्बयो: ॥३७॥
अथ-अनुस्मृत्य विप्रा:-ते then, remembering, the Braahmanas, they
अन्वतप्यन् कृत-आगस: repented, committed sin यद् विश्व-ईश्वरयो: that, of the universe's Two Lords याच्ञाम्-अहन्म नृ-विडम्बयो: request turned down, human beings behaving as Then the Braahmanas remembered and repented having committed a sin by having turned down the request of The Two Lords of the universe, Who were behaving as human beings.


दृष्ट्वा स्त्रीणां भगवति कृष्णे भक्तिमलौकिकीम् ।
आत्मानं च तया हीनमनुतप्ता व्यगर्हयन् ॥३८॥
दृष्ट्वा स्त्रीणाम् भगवति कृष्णे perceiving the ladies', in The Lord Krishna
भक्तिम्-अलौकिकीम् devotion divine आत्मानम् च तया हीनम्- themselves and of that lacking अनुतप्ता व्यगर्हयन् remorsefully condemned (themselves) Those Braahmanas, perceiving the divine devotion of their wives for The Lord Krishna, and themselves lacking in that, were remorseful and condemned themselves.


धिग् जन्म नस्त्रिवृद्विद्यां धिग् व्रतं धिग् बहुज्ञताम् ।
धिक् कुलं धिक् क्रियादाक्ष्यं विमुखा ये त्वधोक्षजे ॥३९॥
धिक् जन्म न:- fie upon birth ours
त्रिवृत्-विद्याम् धिक् the three fold, fie upon the knowledge, व्रतम् धिक्ग् बहुज्ञताम् the vows fie upon, having much wisdom धिक् कुलम् fie on the lineage, धिक् क्रिया-दाक्ष्यम् fie upon the ritual proficiency विमुखा: ये तु-अधोक्षजे have turned the face, who indeed to Lord Krishna Fie upon our three fold birth, fie upon the knowledge, fie upon the vows undertaken, fie upon having much wisdom, fie upon our lineage, fie upon the proficiency in rituals, as we have indeed turned away the face from Lord Krishna, Who is beyond sense perception.


नूनं भगवतो माया योगिनामपि मोहिनी ।
यद् वयं गुरवो नृणां स्वार्थे मुह्यामहे द्विजा: ॥४०॥
नूनम् भगवत: माया without a doubt, The Lord's Maaya
योगिनाम्-अपि मोहिनी for the yogis also is deluding यत् वयम् गुरव: नृणाम् in that, we, the preceptors of men स्वार्थे मुह्यामहे द्विजा: in self-interest, are ignorant Braahmanas Without a doubt, the Maayaa of The Lord is deluding even for the masters in yoga, in that, we Braahmanas, the preceptors of men are ignorant in our own real interest.


अहो पश्यत नारीणामपि कृष्णे जगद्गुरौ ।
दुरन्तभावं योऽविध्यन्मृत्युपाशान् गृहाभिधान् ॥४१॥
अहो पश्यत नारीणाम्- O Look! of the women
अपि कृष्णे जगद्गुरौ even, in Krishna, The Worlds' Preceptor दुरन्त-भावम् य:-अविध्यत्- deep devotion, which cut off मृत्यु-पाशान् गृह-अभिधान् the death snare, household named Oh! Look! Even the women, with their deep devotion in Lord Shree Krishna, The Preceptor of the world, by which they have cut off the death snares named as the household ties.


नासां द्विजातिसंस्कारो न निवासो गुरावपि ।
न तपो नात्ममीमांसा न शौचं न क्रिया: शुभा: ॥४२॥
न-आसाम् द्विजाति-संस्कार: not of theirs (is) the Braahmanas' rites,
न निवास: गुरौ-अपि not living in Gurukul also, न तप: न-आत्म-मीमांसा not austerities, not self analysis, न शौचम् न क्रिया: शुभा: nor purity or deeds virtuous They did not undergo the rites of the Braahmanas, nor did they go to the Gurukul, nor did they perform any austerities, or self analysis, they do not have purity, nor do they have any virtuous deeds to their credit.


अथापि ह्युत्तमश्लोके कृष्णे योगेश्वरे ।
भक्तिर्दृढा न चास्माकं संस्कारादिमतामपि ॥४३॥
अथ-अपि हि- then also
उत्तम-श्लोके कृष्णे in The highly renowned Krishna, योगेश्वरे of yoga The Master भक्ति:-दृढा: न च-अस्माकम् devotion firm, not and ours संस्कार-आदि मताम्-अपि rites and other (purification rituals) undergone, though Even then, their devotion in the excellent renowned, master of all Yogas, Shree Krishna, is firm, and ours is not, we, who, even though have undergone the rites and rituals, etc,.


ननु स्वार्थविमूढानां प्रमत्तानां गृहेहया ।
अहो न: स्मारयामास गोपवाक्यै: सतां गति: ॥४४॥
ननु स्वार्थ-विमूढानाम् without a doubt, self interest unaware of
प्रमत्तानाम् गृह-इहया deluded by household activities, अहो न: स्मारयामास Oh! We are reminded गोप-वाक्यै: सताम् गति: by the Gopas' words, of the saints' ways Oh! Without a doubt, we, who were unaware of our self interest, and were deluded by the activities of the household, The Lord, has reminded us through the words of the Gopas of the ways of the saints.


अन्यथा पूर्णकामस्य कैवल्याद्याशिषां पते: ।
ईशितव्यै: किमस्माभिरीशस्यैतद् विडम्बनम् ॥४५॥
अन्यथा पूर्ण-कामस्य otherwise, The All desire fulfilled (Lord)
कैवल्य-आदि- of beatitude and other आशिषाम् पते: blessings The Bestower ईशितव्यै: किम्- wanting what अस्माभि:-ईशस्य- from us, The Lord's एतत् विडम्बनम् this is a fallacy Otherwise, for The Lord, Whose all desires are fulfilled, Who is the Bestower of beatitude and other blessings, what could be wanting from us? This is a fallacy, an imitation of the Lord.


हित्वान्यान् भजते यं श्री: पादस्पर्शाशया सकृत् ।
आत्मदोषापवर्गेण तद्याच्ञा जनमोहिनी ॥४६॥
हित्वा-अन्यान् भजते यम् disregarding others, serves Whom
श्री: पाद-स्पर्श-आशया सकृत् Laxmi, feet to touch, hoping once आत्म-दोष-अपवर्गेण तत्- own shortcomings ignoring, that याच्ञा जन-मोहिनी supplication is for the people deluding Whom, disregarding all others, even Laxmi waits upon, with the hope of once securing the touch of His feet, ignoring Her own faults, His supplication, for boiled rice, is deluding for people.


देश: काल: पृथग्द्रव्यं मन्त्र-तन्त्रर्त्विजोऽग्नय: ।
देवता यजमानश्च क्रतुर्धर्मश्च यन्मय: ॥४७॥
देश: काल: पृथक्-द्रव्यम् the place, time, different materials,
मन्त्र-तन्त्र- the mystic formulas, the procedure of it ऋत्विज-अग्नय: the priest officiating, the fires, देवता यजमान:-च the gods, the sacrifice performer, क्रतु:-धर्म:-च यत्-मय: the sacrifice, the method, in Whom cantered The place, time, different materials, the mystic formulas, the procedure of it, the priest officiating, the fires, the gods, the sacrifice performer, the sacrifice itself, the method, are centred in Whom,….


स एष भगवान् साक्षाद् विष्णुर्योगेश्वरेश्वर: ।
जातो यदुष्वित्यशृण्म ह्यपि मूढा न विद्महे ॥४८॥
स: एष: भगवान् साक्षात् That, This Lord Himself
विष्णु:-योगेश्वर-ईश्वर: Vishnu, of the yogas' masters The Lord, जात: यदुषु-इति-शृण्म is born in Yadu's (clan), this having heard हि-अपि मूढा: न विद्महे indeed also, (we) fools did not know That, This Lord, Himself Vishnu, The Lord of the yogas' masters, is born in the clan of the Yadus, this, even though we have heard, we fools did not know.


अहो वयं धन्यतमा येषां नस्तादृशी: स्त्रिय: ।
भक्त्या यासां मतिर्जाता अस्माकं निश्चला हरौ ॥४९॥
अहो वयम् धन्यतमा: Oh! We are blessed most
येषाम् न:-तादृशी: स्त्रिय: in that, our such wives भक्त्या यासाम् मति:-जाता by devotion whose, mind became अस्माकम् निश्चला हरौ ours firm in The Lord Shree Hari Oh! We are the most blessed, in that, that we have such wives, because of whose devotion, our minds have become fixed in Lord Shree Hari.


नमस्तुभ्यं भगवते कृष्णायाकुण्ठमेधसे ।
यन्मायामोहितधियो भ्रमाम: कर्मवर्त्मसु ॥५०॥
नमस्तुभ्यम् भगवते salutations to The Lord
कृष्णाय-अकुण्ठ-मेधसे Krishna, of unbound intellect यत्-माया मोहित-धिय: by Whose Maayaa deluded minded भ्रमाम: कर्म-वर्त्मसु we wander in the Karma's lanes Salutations to Lord Krishna, of unbound intellect by Whose Maayaa, deluded minded we, wander in the lanes of Karma.


स वै न आद्य: पुरुष: स्वमायामोहितात्मनाम् ।
अविज्ञातानुभावानां क्षन्तुमर्हत्यतिक्रमम् ॥५१॥
स: वै न: आद्य: पुरुष: He, surely, of ours, The Supreme Person
स्व-माया-मोहित-आत्मनाम् by (His) own Maayaa deluded selves अविज्ञात-अनुभावानाम् not knowing the glory क्षन्तुम्-अर्हति-अतिक्रमम् to pardon, is capable, the transgression He, The Supreme Person, by Whose own Maayaa, we the infatuated selves, are unable to know His glory, this transgression of ours, are capable to forgive.


इति स्वाघमनुस्मृत्य कृष्णे ते कृतहेलना: ।
दिदृक्षवोऽप्यच्युतयो: कंसाद् भीता न चाचलन् ॥५२॥
इति स्व-अघम्-अनुस्मृत्य this, own offence remembering
कृष्णे ते कृत-हेलना: towards Krishna, they having disrespected दिदृक्षव:-अपि-अच्युतयो: wanting to see even, both the Immortal Lords कंसात् भीता: न च-अचलन् for Kansa's fear, did not and go They remembered this, their own offence of having shown disrespect towards Krishna, and wanting to meet both the Immortal Lords, for the fear of Kansa, they did not go to do so.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे यज्ञपत्नी उद्धरणं नाम त्रयोविंश: अध्याय: ॥23॥
Thus ends the twenty-third discourse entitled 'The Redemption of the wives of some Braahmanas engaged in sacrifice', in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.