श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: चतुर्विंश: अध्याय: श्री शुक उवाच - Shree Shuka said - भगवानपि तत्रैव बलदेवेन संयुत: ।
अपश्यन्निवसन् गोपानिन्द्रयागकृतोद्यमान् ॥१॥
भगवान्-अपि तत्र-एव The Lord also, there only
बलदेवेन संयुत: Baladeva along with अपश्यन्-निवसन् गोपान्- saw, living, the Gopas, इन्द्र-याग-कृत-उद्यमान् for Indra's sacrifice doing preparations The Lord, with Baladeva, living there in Vraja only, saw the Gopas making preparations for the worship of Indra.


तदभिज्ञोऽपि भगवान् सर्वात्मा सर्वदर्शन: ।
प्रश्रयावनतोऽपृच्छद् वृद्धान् नन्दपुरोगमान् ॥२॥
तत्-अभिज्ञ:-अपि भगवान् that aware of, though, The Lord,
सर्व-आत्मा सर्व-दर्शन: Indweller of all hearts, All-perceiving प्रश्रय-अवनत:-अपृच्छत् with humbleness bent low, asked of वृद्धान् नन्द-पुरोगमान् the elders, Nanda the leader of them The Lord, The In-dweller of all hearts, The All-perceiver, though aware of all this, bent low in humbleness, asked of his elders, of whom Nanda was the leader.


कथ्यतां मे पित: कोऽयं सम्भ्रमो व उपागत: ।
किं फलं कस्य चोद्देश: केन वा साध्यते मख: ॥३॥
कथ्यताम् मे पित: क:-अयम् do say, to me, O Father! what this
सम्भ्रम: व: उपागत: occasion of (commotion) of you all has arrived किम् फलम् कस्य च-उद्देश: what is the fruit, what is and the purpose, केन वा साध्यते मख: by what or is being performed the sacrifice 'O Father! Do tell me, what occasion has arrived, for which this commotion has come before you all? What is its fruit? And what is the purpose, and by what will this sacrifice be performed?'


एतद् ब्रूहि महान् कामो मह्यं शुश्रुषवे पित: ।
न हि गोप्यं हि साधूनां कृत्यं सर्वात्मनामिह ॥४॥
एतत् ब्रूहि महान् काम: this, do say, great desire
मह्यम् शुश्रुषवे पित: My, to hear is O Father! न हि गोप्यम् हि साधूनाम् not indeed secret, surely for the noble कृत्यम् सर्व-आत्मनाम्-इह undertakings, all souls as ones' self (considering) here, O Father! Do tell this to Me, as I have a great desire to hear it. Here, for the noble people, no undertaking is secret, as all souls are like their own selves to them.


अस्त्यस्वपरदृष्टीनाममित्रोदास्तविद्विषाम् ।
उदासीनोऽरिवद् वर्ज्य आत्मवत् सुहृदुच्यते ॥५॥
अस्ति-अस्व-पर-दृष्टीनाम्- is, ones own, alien, not in whose eyes,
अमित्र-उदास्त-विद्विषाम् neutral, indifferent, enemy, उदासीन:-अरि-वत् वर्ज्य (yet) a neutral like an enemy like is shunned आत्मवत् सुहृत्-उच्यते like owns own self a friend is called In whose eyes, there is no one as ones own, alien, neutral, indifferent or an enemy, yet, a neutral person should be shunned like an enemy and a friend should be considered as ones own self.


ज्ञात्वाज्ञात्वा च कर्माणि जनोऽयमनुतिष्ठति ।
विदुष: कर्मसिद्धि: स्यात्तथा नाविदुषो भवेत् ॥६॥
ज्ञात्वा-अज्ञात्वा च कर्माणि knowingly, unknowingly and actions
जन:-अयम्-अनुतिष्ठति people, this carry out विदुष: कर्म-सिद्धि: स्यात्- of the wise the actions are fruitful तथा न-अविदुष: भवेत् like that not of the foolish become People, carry out actions, consciously or unconsciously. The wise who do actions by weighing the consequences, they are successful, while, the foolish who do not do so, are not.


तत्र तावत् क्रियायोगो भवतां किं विचारित: ।
अथवा लौकिकस्तन्मे पृच्छत: साधु भण्यताम् ॥७॥
तत्र तावत् क्रिया-योग: therefore, then, rituals performance
भवता किम् विचारित: by you, are what considered अथवा लौकिक:-तत्-मे or are worldly, that to Me, पृच्छत: साधु भण्यताम् the inquisitive, well explain Therefore, then, are the rituals to be performed by you are well considered or are they merely worldly? Do explain this to me fully, inquisitive as I am.


नन्द उवाच - Nanda said - पर्जन्यो भगवानिन्द्रो मेघास्तस्यात्ममूर्तय: ।
तेऽभिवर्षन्ति भूतानां प्रीणनं जीवनं पय: ॥८॥
पर्जन्य: भगवान्-इन्द्र: rain god is the Lord Indra
मेघा:-तस्य-आत्म-मूर्तय: the clouds are his own self manifestations ते-अभिवर्षन्ति भूतानाम् they rain, for the living beings प्रीणनम् जीवनम् पय: the delight and life giving water The rain god, is the Lord Indra, the clouds are the manifestations of his own self. They rain the water which gives delight and life to the living beings.


तं तात वयमन्ये च वार्मुचां पतिमीश्वरम् ।
द्रव्यैस्तद्रेतसा सिद्धैर्यजन्ते क्रतुभिर्नरा: ॥९॥
तम् तात वयम्-अन्ये च him, O son! We, others and,
वार्मुचाम् पतिम्-ईश्वरम् of the clouds the master and lord, द्रव्यै:-तत्-रेतसा सिद्धै:- by materials by his benevolence, to fulfil the purpose, यजन्ते क्रतुभि:-नरा: propitiate by sacrifice, the men O Son! We, and the other men, the master and lord of the clouds, by the materials of his benevolence, propitiate by sacrifice to fulfil the purpose,…


तच्छेषेणोपजीवन्ति त्रिवर्गफलहेतवे ।
पुंसां पुरुषकाराणां पर्जन्य: फलभावन: ॥१०॥
तत्-शेषेण-उपजीवन्ति by its remains, subsist
त्रि-वर्ग-फल-हेतवे the three types of rewards for attainment पुंसाम् पुरुष-काराणाम् for the people, hard labour giving in, पर्जन्य: फल-भावन: the rain god is the result giver By the remains of that sacrifice, we subsist. For the attainment of the three types of rewards, of religious merit, enjoyment and worldly possessions, that man puts in effort, the rain god is the reward giver.


य एवं विसृजेद् धर्मं पारम्पर्यागतं नर: ।
कामाल्लोभाद् भयाद् द्वेषात् स वै नाप्नोति शोभनम् ॥११॥
य: एवम् विसृजेत् धर्मम् whoever, such abandons religious practice,
पारम्पर्या-आगतम् नर: from generations, coming, man कामात्-लोभात्-भयात् द्वेषात् by desire, greed, fear, animosity स: वै न-आप्नोति शोभनम् he indeed does not attain good results Who-so-ever abandons such religious practices coming down from generations, due to desire, greed, fear or animosity, he indeed does not attain good results.


श्री शुक उवाच - Shree Shuka said - वचो निशम्य नन्दस्य तथान्येषां व्रजौकसाम् ।
इन्द्राय मन्युं जनयन् पितरं प्राह केशव: ॥१२॥
वच: निशम्य नन्दस्य words hearing, of Nanda
तथा-अन्येषाम् व्रज-औकसाम् and of other Vraja residents इन्द्राय मन्युम् जनयन् for Indra angry to get पितरम् प्राह केशव: to father said Keshava Hearing the words of Nandaa and the other residents of Vraja, and to generate Indra's anger, Keshava said to His father,…


श्री भगवान्-उवाच - The Lord said - कर्मणा जायते जन्तु: कर्मणैव विलीयते ।
सुखं दु:खं भयं क्षेमं कर्मणैवाभिपद्यते ॥१३॥
कर्मणा जायते जन्तु: by the actions' (results) is born a creature,
कर्मणा-एव विलीयते by actions only perishes, सुखम् दु:खम् भयम् क्षेमम् happiness, sorrow, fear, well-being कर्मणा-एव-अभिपद्यते by actions only is secured A creature is born by the result of its past actions, by actions only it perishes, by actions only it experiences and achieves happiness, sorrow, fear and well-being.


अस्ति चेदीश्वर: कश्चित् फलरूप्यन्यकर्मणाम् ।
कर्तारं भजते सोऽपि न ह्यकर्तु: प्रभुर्हि स: ॥१४॥
अस्ति चेत्-ईश्वर: कश्चित् is, if, Supreme Ruler, any,
फल-रूपी-अन्य-कर्मणाम् fruits, in the form of other actions, कर्तारम् भजते स:-अपि (He) to the doer dispenses He also, न हि-अकर्तु: प्रभु: हि स: not indeed, to the non-doer the ruler indeed He If, there is any Supreme Ruler, He only, in the form of fruit of the other actions, dispenses to the doer only. Not, indeed on the non-doer, indeed, He is power.


किमिन्द्रेणेह भूतानां स्वस्वकर्मानुवर्तिनाम् ।
अनीशेनान्यथा कर्तुं स्वभावविहितं नृणाम् ॥१५॥
किम्-इन्द्रेण-इह भूतानाम् what (role) of Indra here? of the beings'
स्व-स्व-कर्म-अनुवर्तिनाम् each own actions following अनीशेन-अन्यथा कर्तुम् the course (of action), change, to do, स्वभाव-विहितम् नृणाम् by nature pertaining to men What is the role of Indra here? The living beings who, pertaining to their own nature, follow the course of their own actions, he is not capable to change that.


स्वभावतन्त्रो हि जन: स्वभावमनुवर्तते ।
स्वभावस्थमिदं सर्वं सदेवासुरमानुषम् ॥१६॥
स्वभाव-तन्त्र: हि जन: by nature impelled indeed is a created being
स्वभावम्-अनुवर्तते (own) nature follows स्वभावस्थम्-इदम् सर्वम् in nature rooted this all is स-देव-असुर-मानुषम् including the gods, demons and humans Indeed all created beings are impelled by nature and follow their own nature. The whole of this creation is rooted in nature, including the gods, demons and humans.


देहानुच्चावचाञ्जन्तु: प्राप्योत्सृजति कर्मणा ।
शत्रुर्मित्रमुदासीन: कर्मैव गुरुरीश्वर: ॥१७॥
देहान्-उच्च-अवचान्-जन्तु: bodies, high, low, a creature
प्राप्य-उत्सृजति कर्मणा attaining, leaves according to actions शत्रु:-मित्रम्-उदासीन: foe, friend, indifferent कर्म-एव गुरु:-ईश्वर: action alone is the preceptor, The Lord By dint of the actions, Karma, created beings take high and low corporeal forms and quit them. Karmas take the forms of enemies, friends or neutrals, and so, Karmas are the preceptor and the Lord.


तस्मात् सम्पूजयेत् कर्म स्वभावस्थ: स्वकर्मकृत् ।
अञ्जसा येन वर्तेत तदेवास्य हि दैवतम् ॥१८॥
तस्मात् सम्पूजयेत् कर्म therefore, should worship well Karma,
स्वभावस्थ: स्व-कर्म-कृत् in own nature established, own duty by doing अञ्जसा येन वर्तेत तत्-एव- easily by which may live, that alone अस्य हि दैवतम् is his indeed the deity Therefore, one should worship ones Karmas well, established in ones own nature of Varna and Aashrama, and performing ones duties. By doing so one may live easily. Karma alone, indeed, is the deity.


आजीव्यैकतरं भावं यस्त्वन्यमुपजीवति ।
न तस्मात् विन्दते क्षेमं जारं नार्यसती यथा ॥१९॥
आजीव्य-एकतरम् भावम् depending on singularly one's deity
य:-तु-अन्यम्-उपजीवति who, indeed, another worships न तस्मात् विन्दते क्षेमम् not from him gains well-being जारम् नारी-असती यथा from a paramour, a woman unchaste like One who does not depend on one's deity and worships another, does not gain happiness, like an unchaste woman who loves a paramour.


वर्तेत ब्रह्मणा विप्रो राजन्यो रक्षया भुव: ।
वैश्यस्तु वार्तया जीवेच्छूद्रस्तु द्विजसेवया ॥२०॥
वर्तेत ब्रह्मणा विप्र: should live by the Vedas, a Braahmin,
राजन्य: रक्षया भुव: a Kshatriya by protecting the land, वैश्य:-तु वार्तया जीवेत्- a Vaishya, indeed by trade, should live शूद्र:-तु द्विज-सेवया Shoodra, indeed, by the Braahmana serving A Braahmana should make his livelihood by studying of Vedas, a Kshatriya, by protecting the land, a Vaishya, by trade and a Shoodra should make his living by serving the Braahmana.


कृषिवाणिज्यगोरक्षा कुसीदं तुर्यमुच्यते ।
वार्ता चतुर्विधा तत्र वयं गोवृत्तयोऽनिशम् ॥२१॥
कृषि-वाणिज्य-गोरक्षा agriculture, trade, bovine rearing,
कुसीदम् तुर्यम्-उच्यते and usury, four are said to be वार्ता चतुर्विधा: तत्र commerce, of the four types there, वयम् गो-वृत्तय:-अनिशम् we cow rears are always Commerce is said to be of four kinds, agriculture, trade, rearing of bovine race, and usury. Of the four, we have always been rearing cows as means of livelihood.


सत्त्वं रजस्तम इति स्थित्युत्पत्त्यन्तहेतव: ।
रजसोत्पद्यते विश्वमन्योन्यं विविधं जगत् ॥२२॥
सत्त्वम् रज:-तम: इति Sattva, Rajas, Tamas, these
स्थिति-उत्पत्ति-अन्त-हेतव: preservation, creation, annihilation are the cause रजसा-उत्पद्यते विश्वम्- by Rajas, is created the universe, अन्योन्यम् विविधम् जगत् by mutual union, the heterogeneous universe The Gunas, Sattva, Rajas and Tamas are the causes of the preservation, creation, and annihilation of the universe. By Rajas, is created the universe, and by the mutual union of male and female is created the heterogeneous universe.


रजसा चोदिता मेघा वर्षन्त्यम्बूनि सर्वत: ।
प्रजास्तैरेव सिद्ध्यन्ति महेन्द्र किं करिष्यति ॥२३॥
रजसा चोदिता: मेघा: by Rajas impelled the clouds
वर्षन्ति-अम्बूनि सर्वत: rain waters everywhere प्रजा:-तै-एव सिद्ध्यन्ति the beings by those only fulfil their purpose महेन्द्र: किम् करिष्यति Mahendra what will do? Impelled by Rajas, the clouds rain water everywhere, and the living beings fulfil their purpose. What has Mahendra to do with it?


न न: पुरो जनपदा न ग्रामा न गृहा वयम् ।
नित्यं वनौकसस्तात वनशैलनिवासिन: ॥२४॥
न न: पुर: जनपदा: न not are ours cities, territories, nor
ग्रामा: न गृहा: वयम् villages, nor houses, we are नित्यम् वनौकस:-तात always in the woods living, O Father! वन-शैल-निवासिन: in forests and mountains dwelling We do not have cities, territories, villages, or houses of our own. O Father! We always live in the woods, dwelling in forests and mountains.


तस्माद् गवां ब्राह्मणानामद्रेश्चारभ्यतां मख: ।
य इन्द्रयागसम्भारास्तैरयं साध्यतां मख: ॥२५॥
तस्मात् गवाम् ब्राह्मणानाम्- therefore, of the cows, Braahmanas
अद्रे:-च-आरभ्यताम् मख: mountains, and start a sacrifice य: इन्द्र-याग-सम्भारा:-तै:- that which of Indra's sacrifice, by those, अयम् साध्यताम् मख: this, accomplish the sacrifice Therefore, let us start a sacrifice for the worship of the cows, the Braahmanas and the mountains. The materials for the sacrifice of Indra may be used to accomplish this sacrifice.


पच्यन्तां विविधा: पाका: सूपान्ता: पायसादय: ।
संयावापूपशष्कुल्य: सर्वदोहश्च गृह्यताम् ॥२६॥
पच्यन्ताम् विविधा: पाका: may be cooked varieties of exotic foods
सूपान्ता: पायस-आदय: up to Daal, Kheer and others संयाव-अपूप-शष्कुल्य: Halva, Pooaa, Puri, सर्व-दोह:-च गृह्यताम् all milk and be collected Let there be cooked varieties of cooked food, up to Daal, Kheer and others, like, Halva, Pooaa, Puri, and let all milk be collected.


हूयन्तामग्नय: सम्यग् ब्राह्मणैर्ब्रह्मवादिभि: ।
अन्नं बहुविधं तेभ्यो देयं वो धेनुदक्षिणा: ॥२७॥
हूयन्ताम्-अग्नय: सम्यग् let (food) be offered to the fires, well,
ब्राह्मणै:-ब्रह्म-वादिभि: by Braahmanas, the Veda reciters, अन्नम् बहु-विधम् तेभ्य: food of many kinds, to them देयम् व: धेनु-दक्षिणा: be given by you, and cows as sacrificial fees Let food be well offered to the fires by the Veda knowing Braahmanas. May many kinds of food be given to them by you, and cows may be given to them as sacrificial fees.


अन्येभ्यश्चाश्वचाण्डालपतितेभ्यो यथार्हत: ।
यवसं च गवां दत्त्वा गिरये दीयतां बलि: ॥२८॥
अन्येभ्य:-च-अश्व-चाण्डाल- to the others, and, horses, the pariah,
पतितेभ्य: यथा-अर्हत: the fallen, as is deemed proper, यवसम् च गवाम् दत्त्वा fodder and to the cows having given, गिरये दीयताम् बलि: to the mountain give the sacrificial offerings Food may be given to others also, to the horses, the pariah, the fallen, as is deemed proper. Fodder may be given to the cows and the materials of sacrifice may then be given to the mountain.


स्वलङ्कृता भुक्तवन्त: स्वनुलिप्ता: सुवासस: ।
प्रदक्षिणं च कुरुत गोविप्रानलपर्वतान् ॥२९॥
स्वलङ्कृता: भुक्तवन्त: well ornamented, fed,
स्वनुलिप्ता: सुवासस: well smeared, well clothed, प्रदक्षिणम् च कुरुत circumambulation and do गो-विप्र-अनल-पर्वतान् to cows, Braahmanas, fire, and the mountains Well ornamented, having eaten, well smeared with sandalwood paste, and well clothed, do circumambulation to the cows, Braahmanas, the fire and the mountains.


एतन्मम मतं तात क्रियतां यदि रोचते ।
अयं गोब्राह्मणाद्रीणां मह्यं च दयितो मख: ॥३०॥
एतत्-मम मतम् तात this, (is) My opinion, O Father!
क्रियताम् यदि रोचते Do, if it pleases you अयम् गो-ब्राह्मण-अद्रीणाम् this, of the cows, Braahmanas, mountains, मह्यम् च दयित: मख: to me and is dear the sacrifice O Father! This is My opinion, do if it pleases you. This sacrifice for the cows, Braahmanas and mountains is very dear to Me.


श्री शुक उवाच - Shree Shuka said - कालात्मना भगवता शक्रदर्पं जिघांसता ।
प्रोक्तं निशम्य नन्दाद्या: साध्वगृह्णन्त तद्वच: ॥३१॥
काल-आत्मना भगवता by the Time-Spirit Lord
शक्र-दर्पम् जिघांसता Indra's pride wanting to crush प्रोक्तम् निशम्य नन्द-आद्या: the said words hearing, Nanda and others साधु-अगृह्णन्त तत्-वच: well-received, His words The Lord in the form of Time-Spirit, wanting to crush the pride of Indra, Nanda and others, on hearing these words of His, received them well.


तथा च व्यदधु: सर्वं यथाऽऽह मधुसूदन: ।
वाचयित्वा स्वस्त्ययनं तद् द्रव्येण गिरिद्विजान् ॥३२॥
तथा च व्यदधु: सर्वम् in that manner and conducted all
यथा-आह मधुसूदन: as had said Madhu's tormentor, (Krishna) वाचयित्वा स्वस्ति-अयनम् having pronounced benedictory verses तत् द्रव्येण गिरि-द्विजान् by that material, the mountains and Braahmanas In the manner that the tormentor of Madhu, Krishna had said, every thing was done. The benefactory verses were made to be recited, and by the sacrificial materials, the mountains and Braahmanas,…


उपहृत्य बलीन् सर्वानादृता यवसं गवाम् ।
गोधनानि पुरस्कृत्य गिरिं चक्रु: प्रदक्षिणम् ॥३३॥
उपहृत्य बलीन् सर्वान्- giving gifts, all of them
आदृता यवसम् गवाम् feeding, fodder to the cows, गोधनानि पुरस्कृत्य the cattle wealth bringing in front, गिरिम् चक्रु: प्रदक्षिणम् the mountain made circumambulation They all fed them well, fed fodder to the cows, and placing the cattle wealth in front, circumambulated the mountain.


अनांस्यनडुद्युक्तानि ते चारुह्य स्वलङ्कृता: ।
गोप्यश्च कृष्णवीर्याणि गायन्त्य: सद्विजाशिष: ॥३४॥
अनांसि-अनडुद्-युक्तानि carts, bullocks harnessed,
ते च-आरुह्य सु-अलङ्कृता: they and boarding, well ornamented, गोप्य:-च कृष्ण-वीर्याणि the Gopis and Krishna's exploits गायन्त्य: स-द्विज-आशिष: singing, with the Braahmanas' blessings (went) The Gopis also, well-ornamented, boarding the bullock-carts, singing the exploits of Shri Krishna, along with the blessings of Braahmanas, as they went.


कृष्णस्त्वन्यतमं रूपं गोपविश्रम्भनं गत: ।
शैलोस्मीति ब्रुवन् भूरि बलिमादद् बृहद्वपु: ॥३५॥
कृष्ण:-तु-अन्यतमम् रूपम् Krishna, certainly, a very different form
गोप-विश्रम्भनम् गत: for the Gopas' confidence, took शैल:-अस्मि-इति ब्रुवन् 'Mountain am I' this saying, भूरि बलिम्-आदद् बृहद्-वपु: major part of the offering consumed, with huge body To inculcate confidence in the Gopas, Krishna took on a very different form with a huge body, and declaring, 'I am the mountain', consumed a major part of the offerings.


तस्मै नमो ब्रजजनै: सह चक्रेऽऽत्मनाऽऽत्मने ।
अहो पश्यत शैलोऽसौ रूपी नोऽनुग्रहं व्यधात् ॥३६॥
तस्मै नम: ब्रज-जनै: सह to that, greetings, Vraja's people along with
चक्रे-आत्मना-आत्मने did, by Himself to Himself अहो पश्यत शैल:-असौ रूपी 'Oh see! mountain this, directly न:-अनुग्रहम् व्यधात् to us grace has showered Along with the people of Vraja, He greeted that mountain, that is, greeted Himself by Himself, and said, 'Oh see! The mountain has directly showered grace on us.'


एषोऽवजानतो मर्त्यान् कामरूपी वनौकस: ।
हन्ति ह्यस्मै नमस्याम: शर्मणे आत्मनो गवाम् ॥३७॥
एष:-अवजानत: मर्त्यान् this, (he) knows, the mortals
काम-रूपी वनौकस: as desire taking form, the forest dwellers, हन्ति हि-अस्मै नमस्याम: kills (them) indeed, for Him, we bow, शर्मणे आत्मन: गवाम् for the welfare of ourselves and the cows 'This He, takes forms at will, and knows the mortal forest dwellers and kills them. For the welfare of ourselves and the cows, let us bow down to Him.'


इत्यद्रिगोद्विजमखं वासुदेवप्रणोदिता: ।
यथा विधाय ते गोपा: सहकृष्णा व्रजं ययु: ॥३८॥
इति-अद्रि-गो-द्विज-मखम् thus, the mountain, cow, Braahmana sacrifice
वासुदेव-प्रणोदिता: by Vaasudeva (Krishna) directed यथा विधाय ते गोपा: like that having conducted, those Gopas सह-कृष्णा: व्रजम् ययु: with Krishna, to Vraja went Thus, the Gopas, having conducted the sacrifice for the mountain, cows and Braahmanas, as directed by Vaasudeva, Krishna, went to Vraja, along with Him.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे चतुर्विंश: अध्याय: ॥२४॥

Thus ends the twenty-fourth discourse in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.