श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: एकोनत्रिंश: अध्याय: श्री शुक उवाच - Shree Shuka said - भगवानपि ता रात्री: शरदोत्फुल्लमल्लिका: ।
दीक्ष्य रन्तुं मनश्चक्रे योगमायामुपाश्रित: ॥१॥
भगवान्-अपि ता: रात्री: The Lord too, in those nights
शरत्-उत्फुल्ल-मल्लिका: in autumn blooming jasmine दीक्ष्य रन्तुम् मन:-चक्रे finding, to play mind made up योग-मायाम्-उपाश्रित: Yoga Maayaa supported by The Lord, too, finding those autumn nights blooming with jasmine flowers, made up His mind to play, supported by His own Yoga Maayaa.


तदोडुराज: ककुभ: करैर्मुखं प्राच्या विलिम्पन्नरुणेन शन्तमै: ।
स चर्षणीनामुदगाच्छुचो मृजन् प्रिय: प्रियाया इव दीर्घदर्शन: ॥२॥
तदा-उडुराज: ककुभ: करै:- then, the lord of the stars, by rays (as) hands,
मुखम् प्राच्या विलिम्पन्- the face of East smearing अरुणेन शन्तमै: by red soothing स: चर्षणीनाम्-उदगात्- he, of the living beings, rose, शुच: मृजन् प्रिय: प्रियाया suffering alleviating, lover of the beloved इव दीर्घ-दर्शन: like after a long time meeting Then, the lord of the stars, the Moon, arose, the face of the Orient smearing with his soothing red rays, and alleviating the suffering of the living beings, just as a lover would smear the face of the beloved with cool red sandal paste and alleviate the suffering of not having met for long.


दृष्ट्वा कुमुद्वन्तमखण्डमण्डलं रमाननाभं नवकुङ्कुमारुणम् ।
वनं च तत्कोमलगोभिरञ्जितं जगौ कलं वामदृशां मनोहरम् ॥३॥
दृष्ट्वा कुमुद्-वन्तम्- beholding with Kumud (flowers)
अखण्ड-मण्डलम् in full orb रमा-आनन-आभम् Ramaa's (Laxmi's) face shone (like) नव-कुङ्कुम-अरुणम् fresh saffron red, वनम् च तत्-कोमल- the woodland and by its soft गोभि:-अञ्जितम् जगौ कलम् rays illumined, struck a tune वामदृशाम् मनोहरम् of the fair eyed (damsels) minds bewitching He, beholding the Kumuda flowers blooming (they bloom) in the rays of the full orb Moon, shining like the face of Ramaa, Laxmi, the woodland also illumined by the soft rays, struck a tune on His flute, bewitching the minds of the fair-eyed Gopis.


निशम्य गीतं तदनङ्गवर्धनं व्रजस्त्रिय: कृष्णगृहीतमानसा: ।
आजग्मुरन्योन्यमलक्षितोद्यमा: स यत्र कान्तो जवलोलकुण्डला: ॥४॥
निशम्य गीतम् तत्- hearing the music that
अनङ्ग-वर्धनम् व्रज-स्त्रिय: love enkindling, Vraja's women कृष्ण-गृहीत-मानसा: by Krishna captivated minded आजग्मु:-अन्योन्यम्-अलक्षित- came, of each other not noticing उद्यमा: स: यत्र कान्त: the endeavour, He, where the beloved (was) जव-लोल-कुण्डला: by swiftness swinging ear-rings Hearing the music, that enkindled love, the women of Vraja, whose minds were captivated by Krishna, went to the place where The Beloved was, unaware of each others endeavour, their ear-rings swinging by the swiftness of their strides.


दुहन्त्योऽभिययु: काश्चिद् दोहं हित्वा समुत्सुका: ।
पयोऽधिश्रित्य संयावमनुद्वास्यापरा ययु: ॥५॥
दुहन्त्य:-अभिययु: काश्चिद् milking, darted off, some,
दोहम् हित्वा समुत्सुका: the milk abandoning, anxiously, पय:-अधिश्रित्य संयावम्- the milk placing (on fire), the porridge, अनुद्वास्य-अपरा: ययु: not taking off (the fire), the others went Some of the Gopis darted off even as they were milking, some abandoning the milk went away, in anxiety, some placed the milk on the fire and left, and the others did not remove the porridge from the fire when they went.


परिषयन्त्यस्तद्-हित्वा पाययन्त्य: शिशून् पय: ।
शुश्रूषयन्त्य: पतीन् काश्चिदश्नन्त्योऽपास्य भोजनम् ॥६॥
परिषयन्त्य:-तत्-हित्वा serving food, that leaving
पाययन्त्य: शिशून् पय: feeding the children milk शुश्रूषयन्त्य: पतीन् काश्चित्- waiting upon the husbands, some अश्नन्त्य:-उपास्य भोजनम् eating, left the food Some Gopis were serving food, they left that, some were feeding milk to the children, some were waiting on their husbands, and some were eating, they left the food also.


लिम्पन्त्य: प्रमृजन्त्योऽन्या अञ्जन्त्य: काश्च लोचने ।
व्यत्यस्तवस्त्राभरणा: काश्चित् कृष्णान्तिकं ययु: ॥७॥
लिम्पन्त्य: प्रमृजन्त्य:-अन्या: smearing (sandal paste), rubbing eugents, others,
अञ्जन्त्य: का:-च लोचने corrilium, some and in the eyes व्यत्यस्त-वस्त्र-आभरणा: dishevelled clothes and ornaments, काश्चित् कृष्ण-अन्तिकम् ययु: some, in Krishna's presence went Some of them were smearing sandal paste on themselves, some were rubbing cleansing agents on their bodies, others were wearing corrilium in their eyes, they and others with dishevelled clothes and ornaments hastily went in Krishna's presence.


ता वार्यमाणा: पतिभि: पितृभिर्भ्रातृबन्धुभि: ।
गोविन्दापहृतात्मानो न न्यवर्तन्त मोहिता: ॥८॥
ता: वार्यमाणा: पतिभि: they deterred by husbands,
पितृभि:-भ्रातृ-बन्धुभि: parents, brothers and relatives, गोविन्द-अपहृत-आत्मान: by Govinda stolen selves, न न्यवर्तन्त मोहिता: did not return, infatuated They were deterred by their husbands, parents, brothers and other relatives, but Govinda had stolen their selves, and infatuated, they did not return.


अन्तर्गृहगता: काश्चिद् गोप्योऽलब्धविनिर्गमा: ।
कृष्णं तद्भावनायुक्ता दध्युर्मीलितलोचना: ॥९॥
अन्त:-गृह-गता: काश्चिद् inside the house having gone, some of the
गोप्य:-अलब्ध-विनिर्गमा: Gopis did not get a way out कृष्णम् तत्-भावना-युक्ता: in Krishna, His thought engaged in, दध्यु:-मीलित-लोचना: meditated with closed eyes Some of the Gopis had gone inside the house and did not get to come out. They, engaged in Krishna's thought, meditated with their eyes closed.


दु:सहप्रेष्ठविरहतीव्रतापधुताशुभा: ।
ध्यानप्राप्ताच्युताश्लेषनिर्वृत्या क्षीणमङ्गला: ॥१०॥
दु:सह-प्रेष्ठ-विरह-तीव्र- unbearable, of the Beloved's separation, intense
ताप-धुत-अशुभा: heat, were burnt the sins ध्यान-प्राप्त-अच्युत-आश्लेष in meditation acquired of The Infinite embrace, निर्वृत्या क्षीण-मङ्गला: by ecstasy depleted merits By the heat generated by the intense agony of separation from the Beloved, her sins were burnt and by the ecstasy acquired in the embrace during meditation, all the merits were depleted.


तमेव परमात्मानं जारबुद्ध्यापि सङ्गता: ।
जहुर्गुणमयं देहं सद्य: प्रक्षीणबन्धना: ॥११॥
तम्-एव परम-आत्मानम् Him only, The Supreme Spirit
जार-बुद्ध्या-अपि सङ्गता: by a paramour identification even united जहु:-गुणमयम् देहम् shed the material body सद्य: प्रक्षीण-बन्धना: instantly, casting off bondages (of Karma) The Gopis recognized Him alone, The Supreme Spirit, as their paramour, and united with Him, shed their material body, instantly casting off their bondages of Karma.


राजा-उवाच - The King said - कृष्णं विदु: परं कान्तं न तु ब्रह्मतया मुने ।
गुणप्रवाहोपरमस्तासां गुणधियां कथम् ॥१२॥
कृष्णम् विदु: परम् कान्तम् Krishna understood, the darling Beloved
न तु ब्रह्मतया मुने not indeed Brahman as, O Sage! गुण-प्रवाह:-उपरम:-तासाम् the Gunas flow, stopped theirs गुण-धियाम् कथम् of Gunas minded how O Sage! The Gopis understood Krishna to be their darling Beloved and not The Supreme Brahman. Then, how was their flow of gunas curtailed, when their minds were swaying in the Gunas?


श्री शुक उवाच - Shree Shuka said - उक्तं पुरस्तादेतत्ते चैद्य: सिद्धिं यथा गत: ।
द्विषन्नपि हृषीकेशं किमुताधोक्षजप्रिया: ॥१३॥
उक्तम् पुरस्तात्-एतत्-ते said formerly, this to you
चैद्य: सिद्धिम् यथा गत: of the Chedi king (Shishupaala), beatitude how attained द्विषन्-अपि हृषीकेशम् hostile even The Lord (The Ruler of the senses) किमुत्-अधोक्षज-प्रिया: what of the (Gopis) of Krishna the beloved This has formerly been described to you, how Shishupaala, the king of the Chedi, had attained liberation, even though he was hostile towards The Lord of the senses. Then what wonder is there for the Gopis who are the beloved of Krishna, The Lord beyond sense perception?


नृणां नि:श्रेयसार्थाय व्यक्तिर्भगवतो नृप ।
अव्ययस्याप्रमेयस्य निर्गुणस्य गुणात्मन: ॥१४॥
नृणाम् नि:श्रेयस-अर्थाय for the human beings final beatitude to bestow,
व्यक्ति:-भगवत: नृप manifestation, of The Lord, O King! अव्ययस्य अप्रमेयस्य free of decay, unfathomable by intellect, निर्गुणस्य गुणात्मन: beyond The Gunas, The Controller of The Gunas O King! The manifestation of The Lord, free from decay, unfathomable by intellect, beyond The Gunas, and The Controller of the Gunas, was for the purpose of bestowing the final beatitude on the human beings.


कामं क्रोधं भयं स्नेहमैक्यं सौहृदमेव च ।
नित्यं हरौ विदधतो यान्ति तन्मयतां हि ते ॥१५॥
कामम् क्रोधम् भयम् स्नेहम्- passion, anger, fear, love,
ऐक्यम् सौहृदम्-एव च one-ness, friendship, also and नित्यम् हरौ विदधत: constantly in Shree Hari, (those who) place, यान्ति तन्मयताम् हि ते attain one-ness with Him, indeed they Those who constantly place their passion, anger, fear, love, one-ness, friendship also in Shree Hari, they, indeed attain one-ness with Him.


न चैवं विस्मय: कार्यो भवता भगवत्यजे ।
योगेश्वरेश्वरे कृष्णे यत एतद् विमुच्यते ॥१६॥
न च-एवम् विस्मय: कार्य: not and such doubt be done
भवता भगवति-अजे by you, towards The Lord Unborn योगेश्वर-ईश्वरे कृष्णे of Yoga's masters The Master Krishna यत: एतत् विमुच्यते from Whom this (universe) is liberated No such doubt should be done by you, about The Unborn Lord, The Master of the masters of Yoga, Krishna, by whose grace the whole universe may be liberated.


ता दृष्ट्वान्तिकमायाता भगवान् व्रजयोषित: ।
अवदद् वदतां श्रेष्ठो वाच: पेशैर्विमोहयन् ॥१७॥
ता: दृष्ट्वा-अन्तिकम्-आयाता: them seeing, near having come
भगवान् व्रज-योषित: The Lord, of Vraja, the women, अवदद् वदताम् श्रेष्ठ: said, of the elocutionists the foremost, वाच: पेशै:-विमोहयन् words excellent infatuating Noticing that the women of Vraja had arrived near Him, The Lord, the foremost of the elocutionists, said in His infatuating excellent words,…


श्री भगवान्-उवाच - The Lord said - स्वागतं वो महाभागा: प्रियं किं करवाणि व: ।
व्रजस्यानामयं कच्चिद् ब्रूतागमनकारणम् ॥१८॥
स्वागतम् व: महाभागा: welcome to you, O greatly blessed!
प्रियम् किम् करवाणि व: dear (to you) what should be done for you व्रजस्य-अनामयम् कच्चिद् of Vraja well, is it ब्रूत-आगमन-कारणम् do say the purpose of your coming 'O Highly blessed ones! What good should be done for you? Is all well with Vraja? Do say the purpose of your coming here.'


रजन्येषा घोररूपा घोरसत्त्वनिषेविता ।
प्रतियात व्रजं नेह स्थेयं स्त्रीभि: सुमध्यमा: ॥१९॥
रजनी-एषा घोर-रूपा night, this is frightful in nature,
घोर-सत्त्व-निषेविता fierce creatures inhabited by प्रतियात व्रजम् न-इह return to Vraja, not here स्थेयम् स्त्रीभि: सुमध्यमा: should stay the women, O Slender waisted Ones! This night is frightful in nature, and this place is inhabited by fierce creatures. Return to Vraja, the women should not stay here, O slender waisted Ones!


मातर: पितर: पुत्रा भ्रातर: पतयश्च व: ।
विचिन्वन्ति ह्यपश्यन्तो मा कृढ्वं बन्धुसाध्वसम् ॥२०॥
मातर: पितर: पुत्रा: mothers, fathers, sons,
भ्रातर: पतय:-च व: brothers, husbands, and yours विचिन्वन्ति हि-अपश्यन्त: will worry, indeed not seeing (you) मा कृढ्वम् बन्धु-साध्वसम् do not put own people in anxiety Indeed not seeing you, your mothers, fathers, sons, brothers and husbands will be worried. Do not put your own people in anxiety.


दृष्टं वनं कुसुमितं राकेशकररञ्जितम् ।
यमुनानिललीलैजत्तरुपल्लवशोभितम् ॥२१॥
दृष्टम् वनम् कुसुमितम् have seen the forest blooming,
राकेश-कर-रञ्जितम् by the Moon's rays illumined, यमुना-अनिल-लीला-ऐजत्- by Yamuna's breeze sporting, swinging, तरु-पल्लव-शोभितम् the trees, leaves adorned by You have seen the forest full of blooming flowers, illumined by the rays of the Moon, adorned by the swaying of the leaves and trees, by the sporting breeze touching the Yamuna river.


तद् यात मा चिरं गोष्ठं शुश्रुषध्वं पतीन् सती: ।
क्रन्दन्ति वत्सा बालाश्च तान् पाययत दुह्यत ॥२२॥
तत् यात मा चिरम् गोष्ठम् therefore, go, do not delay, to the cowshed
शुश्रुषध्वम् पतीन् सती: serve the husbands, O noble women! क्रन्दन्ति वत्सा: बाला:-च are crying the calves, children and तान् पाययत दुह्यत them feed (milk) and mulch O noble women! Therefore, return to the cowshed Vraja, without delay and serve your husbands. The calves and children are hungry and crying. Feed them milk and mulch the cows.


अथवा मदभिस्नेहाद् भवत्यो यन्त्रिताशया: ।
आगता ह्युपपन्नं व: प्रीयन्ते मयि जन्तव: ॥२३॥
अथवा मत्-अभिस्नेहात् or, for My affection
भवत्य: यन्त्रित-आशया: you all, instrument minded आगता हि-उपपन्नम् व: have come, indeed, proper of you प्रीयन्ते मयि जन्तव: delighted in Me are all creatures Or, with your mind instrumentalized by My affection, if you all have come, it is proper of you, because all creatures find delight in Me.


भर्तु: शुश्रूषणं स्त्रीणां परो धर्मो ह्यमायया ।
तद्बन्धूनां च कल्याण्य: प्रजानां चानुपोषणम् ॥२४॥
भर्तु: शुश्रूषणम् स्त्रीणाम् the husbands' serving, of the women,
परो धर्म: हि-अमायया is highest duty indeed, without guile तत्-बन्धूनाम् च कल्याण्य: his relatives and O Blessed Ones! प्रजानाम् च-अनुपोषणम् of the children and nourishing O Blessed Ones! Indeed, it is the highest duty of the women to wait upon their husbands without guile, and also his relatives, and to nourish the children.


दु:शीलो दुर्भगो वृद्धो जडो रोग्यधनोऽपि वा ।
पति: स्त्रीभिर्न हातव्यो लोकेप्सुभिरपातकी ॥२५॥
दु:शील: दुर्भग: वृद्ध: जड: ill natured, unfortunate, old, dumb witted
रोगी-अधन:-अपि वा ailing, poor, even or पति: स्त्रीभि:-न हातव्य: a husband by the women should not be abandoned लोक-ईप्सुभि:-अपातकी by realms aspiring, except a sinner By the women, who aspire for higher realms, the husbands should not be abandoned, be they ill natured, unfortunate, old, dumb witted, ailing, or even poor, except if he is a sinner.


अस्वर्ग्यमयशस्यं च फल्गु कृच्छ्रं भयावहम् ।
जुगुप्सितं च सर्वत्र औपपत्यं कुलस्त्रिया: ॥२६॥
अस्वर्ग्यम्-अयशस्यम् च not fit for heaven, scandelous,
फल्गु कृच्छ्म् भयावहम् mean, a source of trouble, fearful, जुगुप्सितम् च सर्वत्र hateful and is everyshere औपपत्यम् कुलस्त्रिया: infidality of anoble pedigree woman Infidality of a woman of a noble pedigree is not fit for heaven, is scandelous, mean, a source of trouble, fearful, and is hateful everywhere.


श्रवणाद् दर्शनाद् ध्यानान्मयि भावोऽनुकीर्तनात् ।
न तथा सन्निकर्षेण प्रतियात ततो गृहान् ॥२७॥
श्रवणात् दर्शनादत् ध्यानात्- by hearing, looking, meditating
मयि भाव:-अनुकीर्तनात् on Me, the love (generated), by singing My glories न तथा सन्निकर्षेण not like that by close proximity प्रतियात तत: गृहान् return therefore to your homes The love generated for Me is by hearing of My deeds and names, looking at Me, meditating on Me, and singing My glories, that sort of love is not by close proximity to Me. Therefore, return home.


श्री शुक उवाच -
इति विप्रियमाकर्ण्य गोप्यो गोविन्दभाषितम् ।
विषण्णा भग्नसङ्कल्पाश्चिन्तामापुर्दुरत्ययाम् ॥२८॥
इति विप्रियम्-आकर्ण्य this, unpleasant hearing,
गोप्य: गोविन्द-भाषितम् the Gopis, by Govinda spoken विषण्णा भग्न-सङ्कल्पा:- saddened, (their) destroyed desires, चिन्ताम्-आपु:-दुरत्ययाम् anxiousness attained deep The Gopis hearing this unpleasant speech spoken by Govinda, were very saddened, their desires were destroyed and they became deeply anxious.


कृत्वा मुखान्यव शुच: श्वसनेन शुष्यद्-
बिम्बाधराणि चरणेन भुवं लिखन्त्य: ।
अस्रैरुपात्तमषिभि: कुचकुङ्कुमानि
तस्थुर्मृजन्त्य उरुदु:खभरा: स्म तूष्णीम् ॥२९॥
कृत्वा मुखानि-अव casting faces down,
शुच: श्वसनेन शुष्यत्- by hot breath dried बिम्ब-अधराणि Bimba (fruit like) lips चरणेन भुवम् लिखन्त्य: by feet the ground scratching , अस्रै:-उपात्त-मषिभि: by the flowing tears mixed corrilium कुच-कुङ्कुमानि breasts' saffron तस्थु:-मृजन्त्य: उरु- stood washed, with heavy दु:ख-भरा: स्म तूष्णीम् sorrow loaded, became silent They cast their faces down. Their Bimba fruit like red lips were dried by the sorrowful hot breath. They scratched the ground with the toe. Their flowing tears were mixed with the corrilium of the eyes, which washed away the saffron paste of their breasts. Loaded with heavy sorrow, they stood silently.


प्रेष्ठं प्रियेतरमिव प्रतिभाषमाणं कृष्णं तदर्थविनिवर्तितसर्वकामा: ।
नेत्रे विमृज्य रुदितोपहते स्म किञ्चित्संरम्भगद्गदगिरोऽब्रुवतानुरक्ता: ॥३०॥
प्रेष्ठम् प्रिय-इतरम्-इव the most beloved, love without like,
प्रतिभाषमाणम् कृष्णम् the speech of Krishna तत्-अर्थ-विनिवर्तित-सर्व-कामा: for His sake, having given up all desires नेत्रे विमृज्य रुदित-उपहते स्म eyes wiping, by weeping dimmed were, किञ्चित्-संरम्भ-गद्गद-गिर: with somewhat anger choked voice अब्रुवत्-अनुरक्ता: said, full of love They, the Gopis, hearing that speech of Krishna, the most beloved, spoken like He had no love for them, for Whose sake they had given up all desires, they wiped their eyes dimmed with weeping, and with somewhat anger, in a voice choked, full of love, said,…..


गोप्य: ऊचु: - The Gopis said - मैवं विभोऽर्हति भवान् गदितुं नृशंसं
सन्त्यज्य सर्वविषय़ांस्तव पादमूलम् ।
भक्ता भजस्व दुरवग्रह मा त्यजास्मान्
देवो यथाऽऽदिपुरुषो भजते मुमुक्षून् ॥३१॥
मा-एवम् विभो-अर्हति do not thus O Almighty Lord! ought
भवान् गदितुम् नृशंसम् You to speak cruelly सन्त्यज्य सर्व-विषय़ान्- renouncing all objects तव पाद-मूलम् in Your feet soles भक्ता: भजस्व दुरवग्रह the devotees do accept, O Difficult to be pleased! मा त्यज-अस्मान् Do not abandon us देव: यथा-आदि-पुरुष: The Lord (Naaraayana) just as The Ancient Person मुमुक्षून् the liberation seeking (Do not) O Almighty Lord! You ought not speak such cruel words. Renouncing all the objects of the world, we have come to the shelter of the sole of Your feet. O Difficult to be pleased Lord! Do accept us, Your devotees, just as The Ancient Person, Lord Naaraayana accepts those who seek liberation.


यत्पत्यपत्यसुहृदामनुवृत्तिरङ्ग स्त्रीणां स्वधर्म इति धर्मविदा त्वयोक्तम् ।
अस्त्वेवमेतदुपदेशपदे त्वयीशे प्रेष्ठो भवांस्तनुभृतां किल बन्धुरात्मा ॥३२॥
यत्-पति-अपत्य-सुहृदाम्-अनुवृत्ति:- that, the husband's, son's, the relatives' service
अङ्ग स्त्रीणाम् स्व-धर्म इति O Dear One! of the women is own duty, thus धर्म-विदा त्वया-उक्तम् by the righteousness knowing, You, is said अस्तु-एवम्-एतत्-उदुपदेश- may be so, this, in the teachings' पदे त्वयि-ईशे प्रेष्ठ: भवान्- level, in You The Lord, The Beloved, You, तनु-भृताम् किल बन्धु:-आत्मा of the embodied souls, indeed The Friend, The Self O Dear One! By You, Who is the knower of righteousness, what is said that the primary duty of women is to serve the husbands, sons and relatives, this, is so, on the level of teachings, if, in You the Beloved it is directed, You Who are indeed The Friend and The Self of the embodied Souls.


कुर्वन्ति हि त्वयि रतिं कुशला: स्व आत्मन्
नित्यप्रिये पतिसुतादिभिरार्तिदै: किम् ।
तन्न: प्रसीद परमेश्वर मा स्म छिन्द्या
आशां भृतां त्वयि चिरादरविन्दनेत्र ॥३३॥
कुर्वन्ति हि त्वयि रतिम् in You delight,
कुशला: स्व आत्मन् the experts in own Self (dwelling) नित्य-प्रिये पति-सुत-आदिभि: eternally beloved husband, sons and others आर्ति-दै: किम् agony givers, what purpose तत् न: प्रसीद परमेश्वर That (You) on us be pleased, O! Supreme Lord मा स्म छिन्द्या आशाम् do not make to shatter the hope भृताम् त्वयि चिरात्- nurturing in You for long अरविन्द-नेत्र O Lotus Eyed! Those, experts in dwelling in their own eternally beloved Selves, what purpose do they have with the agony giver husbands, sons, and others. O Supreme Lord! So do be pleased on us, and do not shatter the hope we are nurturing for long, O Lotus Eyed One!


चित्तं सुखेन भवतापहृतं गृहेषु यन्निर्विशत्युत करावपि गृह्यकृत्ये ।
पादौ पदं न चलतस्तव पादमूलाद् याम: कथं व्रजमथो करवाम किं वा ॥३४॥
चित्तम् सुखेन भवता-अपहृतम् mind, easily is by You lured,
गृहेषु यत्-निर्विशति-उत in house which was engaged certainly करौ-अपि गृह्य-कृत्ये hands also in household duties पादौ पदम् न चलत:- feet one step do not move तव पाद-मूलात्-याम: कथम् from Your feet soles, will go how व्रजम्-अथ: करवाम किम् वा to Vraja, and then, will do what or Our minds, which were certainly engaged in the house and the hands in household duties, have easily been lured by You. Now our feet do not move a step from the soles of Your feet. Then, how will we go to Vraja, or, what will we do there?


सिञ्चाङ्ग नस्त्वदधरामृतपूरकेण हासावलोककलगीतजहृच्छयाग्निम् ।
नो चेद् वयं विरहजाग्न्युपयुक्तदेहा ध्यानेन याम पदयो: पदवीं सखे ते ॥३५॥
सिञ्च-अङ्ग न:-त्वत्-अधर- quench, O Dear! Us by Your lips'
अमृत-पूरकेण हास-अवलोक nectar flow, by smile and glance कल-गीतज हृच्छय-अग्निम् melodious music, borne in heart, the fire of passion, नो चेद् वयम् विरहज-अग्नि- or otherwise, we, by the separation caused fire उपयुक्त-देहा: ध्यानेन याम kindling the bodies, by meditation will reach पदयो: पदवीम् सखे ते of the feet the presence, O Friend! Yours O Dear One! Quench, with the flow of the nectar of Your lips, the fire of passion enkindled in our hearts by Your smiles, glances, and the melodious music. Or, otherwise, we will set our bodies on fire by the fire borne of separation from You, and by meditation, like the Yogis, will attain to the presence of Your feet, O Dear Friend!


यर्ह्यम्बुजाक्ष तव पादतलं रमाया दत्तक्षणं क्वचिदरण्यजनप्रियस्य ।
अस्प्राक्ष्म तत्प्रभृति नान्यसमक्षमङ्ग स्थातुं त्वयाभिरमिता बत पारयाम: ॥३६॥
यर्हि-अम्बुज-अक्ष when, O Lotus Eyed!
तव पाद-तलम् रमाया: Your feet soles, to Ramaa (Laxmi) दत्त-क्षणम् क्वचित्- give for a moment, at some time, अरण्य-जन-प्रियस्य (we) the forest dwellers, The Beloved अस्प्राक्ष्म तत्-प्रभृति did touch, that from on न-अन्य-समक्षम्-अङ्ग not in others' front, O Dear! स्थातुम् त्वया-अभिरमिता: to stay by You enraptured बत पारयाम: definitely were able When, O Lotus Eyed One! Your feet soles, which at times are available to Ramaa, at some time, we the forest dwellers, dear to You, got to touch, from then on, O Dear! we are unable to stand in front of anyone, definitely enraptured as we are by You.


श्रीर्यत्पादाम्बुजरजश्चकमे तुलस्या लब्ध्वापि वक्षसि पदं किल भृत्यजुष्टम् ।
यस्या: स्ववीक्षणकृतेऽन्यसुरप्रयासस्तद्वद् वयं च तव पादरज: प्रपन्ना: ॥३७॥
श्री:-यत्-पाद-अम्बुज-रज:-चकमे Laxmi, which feet lotus dust seeks,
तुलस्या लब्ध्वा-अपि वक्षसि vying Tulasi, securing even on the bosom पदम् किल भृत्य-जुष्टम् place, indeed by the servants sought, यस्या: स्व-वीक्षण-कृते- of whose own glance for अन्य-सुर-प्रयास: तत्-वत्- other gods endeavour, Her like, वयम् च तव पाद-रज: प्रपन्ना: we and Your feet dust seek Laxmi, whose own glance, the other gods seek with great endeavour, though has secured the place on Your bosom, vying Tulasi, seeks the dust of Your lotus feet, which indeed even Your servants seek, like Her, we too seek that dust of Your feet.


तन्न: प्रसीद वृजिनार्दन तेऽङ्घ्रिमूलं प्राप्ता विसृज्य वसतीस्त्वदुपासनाशा: ।
त्वत्सुन्दरस्मितनिरीक्षणतीव्रकामतप्तात्मनां पुरुषभूषण देहि दास्यम् ॥३८॥
तत्-न: प्रसीद वृजिन-अर्दन therefore, on us, do be pleased, O Soother of sufferings!
ते-अङ्घ्रि-मूलम् प्राप्ता विसृज्य Your feet soles have come, having renounced वसती:-त्वत्-उपासना-आशा: holding, of You to serve the desire त्वत्-सुन्दर-स्मित- Your beautiful smile, निरीक्षण-तीव्र-काम-तप्त- glances, awakening intense longing tormented आत्मनाम् पुरुष-भूषण souls, O Jewel among men! देहि दास्यम् give the privilege of serving O Soother of sufferings! Therefore do be pleased on us. We, who have come renouncing everything, holding on to the desire to serve You. Your bewitching smile and piercing glances awaken intense longing. O Jewel among men! Do give to the tormented souls the privilege of serving You.


वीक्ष्यालकावृतमुखं तव कुण्डलश्रीगण्डस्थलाधरसुधं हसितावलोकम् ।
दत्ताभयं च भुजदण्डयुगं विलोक्य वक्ष: श्रियैकरमणं च भवाम दास्य: ॥३९॥
वीक्ष्य-अलक-आवृत मुखम् तव beholding, by curls covered face, Yours
कुण्डल-श्री-गण्ड-स्थल- the earrings illumining the cheeks area अधर-सुधम् हसित-अवलोकम् lips full of nectar, smile, glances दत्त-अभयम् च भुज-दण्ड-युगम् offering protection, and the stout two arms विलोक्य वक्ष: श्रिया-एक-रमणम् and seeing the bosom, Laxmi's sole delight च भवाम दास्य: and will become slaves We, beholding Your face covered with curls, the cheeks illumined by the ear-rings, the lips full of nectar, the smile and the glances, the two stout arms promising protection, and seeing Your bosom the sole delight of Goddess Laxmi, we will become Your slaves.


का स्त्र्यङ्ग ते कलपदायतमूर्च्छितेन सम्मोहिताऽऽर्यचरितान्न चलेत्त्रिलोक्याम् ।
त्रैलोक्यसौभगमिदं च निरीक्ष्य रूपं यद् गोद्विजद्रुममृगा: पुलकान्यबिभ्रन् ॥४०॥
का स्त्री-अङ्ग ते which woman, O Dear! Your
कल-पद-आयत by melodious pieces of high and low मूर्च्छितेन सम्मोहिता- notes, bewitched आर्य-चरितात्-न from noble conduct will not चलेत्-त्रिलोक्याम् deviate, in the three worlds त्रैलोक्य-सौभगम्-इदम् the three worlds delighting this, च निरीक्ष्य रूपम् and beholding the form यद् गो-द्विज-द्रुम- which (even) the cows Braahmanas trees, मृगा: पुलकानि-अबिभ्रन् beasts, thrill of joy experience O Dear! In the three worlds, which woman bewitched on hearing Your most melodious pieces of music of high and low notes, will not deviate from virtuous conduct? And also this form of Yours delighting the three worlds, beholding which even the cows, Braahmanas, trees and beasts, experience the thrill of joy.


व्यक्तं भवान् व्रजभयार्तिहरोऽभिजातो देवो यथाऽऽदिपुरुष: सुरलोकगोप्ता ।
तन्नो निधेहि करपङ्कजमार्तबन्धो तप्तस्तनेषु च शिरस्सु च किङ्करीणाम् ॥४१॥
व्यक्तम् भवान् it is clear, that, You
व्रज-भय-आर्ति-हर:- of Vraja's fears and distress are Dispeller अभिजात: देव: have been born O Lord! यथा-आदि-पुरुष: just as The Ancient Person सुर-लोक-गोप्ता for celestial realm's protector तत्-न:-निधेहि therefore, on our, place कर-पङ्कजम्- hand lotus आर्त-बन्धो O! of the downtrodden the Friend! तप्त-स्तनेषु च burning breast and शिरस्सु च किङ्करीणाम् heads and of maid-servants O Lord! This is clear that You were born as the fear and distress Dispeller of Vraja, like, You, The Ancient Person were born to protect the celestial realms. So, O Friend of the downtrodden! Do place Your hand lotus on our, Your maid-servants', burning breasts and heads.


श्री शुक उवाच -
इति विक्लवितं तासां श्रुत्वा योगेश्वरेश्वर: ।
प्रहस्य सदयं गोपीरात्मारामोऽप्यरीरमत् ॥४२॥
इति विक्लवितम् तासाम् thus, beseeching words, theirs'
श्रुत्वा योगेश्वर-ईश्वर: hearing, of the masters' of yoga, The Lord, प्रहस्य सदयम् गोपी:- laughed, and with compassion, with the Gopis, आत्मा-राम:-अपि-अरीरमत् The Self-revelling, even revelled Thus, Shree Krishna, The Lord of the masters of Yoga, hearing their beseeching words, laughed, and with compassion, He, revelling in His own Self, proceeded to revel with the Gopis.


ताभि: समेताभिरुदारचेष्टित: प्रियेक्षणोत्फुल्लमुखीभिरच्युत: ।
उदारहासद्विजकुन्ददीधितिर्व्यरोचतैणाङ्क इवोडुभिर्वृत: ॥४३॥
ताभि: समेताभि:-उदार-चेष्टित: with them, gathered together, (He) of noble deeds
प्रिय-ईक्षण-उत्फुल्ल- by the beloved's sight blooming मुखीभि:-अच्युत: faces, The Imperishable उदार-हास-द्विज-कुन्द- with open laughter, the teeth, (like) Kunda flowers दीधिति:-व्यरोचत-एणाङ्क shining brightly, moon इव-उडुभि:-वृत: like by the stars surrounded He, Shree Krishna, of noble deeds, with His teeth shining brightly, when laughing, like the Kunda flowers, with the Gopis who had gathered there, surrounded, shone brightly like the moon surrounded by the stars.


उपगीयमान उद्गायन् वनिताशतयूथप: ।
मालां बिभ्रद् वैजयन्तीं व्यचरन्मण्डयन् वनम् ॥४४॥
उपगीयमान उद्गायन् (His praises) being sung of, (Himself) singing
वनिता-शत-यूथप: beautiful women hundreds leading मालाम् बिभ्रद् वैजयन्तीम् garland flaunting of Vaijayanti, व्यचरत्-मण्डयन् वनम् roamed, covering the forest His praises were being sung of, and He Himself sang, as He roamed about leading hundreds of beautiful women, covering the forest of Vraja with His splendour.


नद्या: पुलिनमाविश्य गोपीभिर्हिमवालुकम् ।
रेमे तत्तरलानन्दकुमुदामोदवायुना ॥४५॥
नद्या: पुलिनम्-आविश्य of the river's bank arriving to,
गोपीभि:-हिम-बालुकाम् with the Gopis, on the cool sands रेमे तत्-तरल-आनन्द sported that damp delightful कुमुद-आमोद-वायुना water-lilies fragrant breeze Arriving with them, to the bank of the river, with its cool sands, and the breeze enthused with the damp delightful fragrance of the water lilies, sported The Lord.


बाहुप्रसारपरिरम्भकरालकोरुनीवीस्तनालभननर्मनखाग्रपातै: ।
क्ष्वेल्यावलोकहसितैर्व्रजसुन्दरीणामुत्तम्भयन् रतिपतिं रमयाञ्चकार ॥४३॥
बाहु-प्रसार-परिरम्भ- arms extending, embracing,
कर-अलक-उरु-नीवी-स्तन- hands, curls, thighs, skirt, bosom आलभन-नर्म-नख-अग्र-पातै: touching, joking, nails edges digging (with) क्ष्वेल्य-अवलोक-हसितै:- cutting jokes, glancing, smiling, व्रज-सुन्दरीणाम्-उत्तम्भयन् to the Vraja's beauties inflaming रतिपतिम् रमयाम्-चकार passion, delight gave He extended His arms, embraced, touched the hands, curls, thighs, skirts, bosom, cut jokes, digging the limbs with nails' edges, and smiles and glances, ignited the passion of the beautiful women of Vraja and delighted them.


एवं भगवत: कृष्णाल्लब्धमाना महात्मन: ।
आत्मानं मेनिरे स्त्रीणां मानिन्योऽभ्यधिकं भुवि ॥४७॥
एवम् भगवत: कृष्णात्- thus, from The Lord Krishna,
लब्ध-माना: महात्मन: having received honour, The lofty minded, आत्मानम् मेनिरे स्त्रीणाम् themselves understood of the women, मानिन्य:-अभ्यधिकम् भुवि proud, superior, on earth Thus, having received the loving attention and honour from The lofty minded Lord Krishna, they became proud and considered themselves to be superior among the women of the earth.


तासां तत् सौभगमदं वीक्ष्य मानं च केशव: ।
प्रशमाय प्रसादाय तत्रैवान्तरधीयत ॥४८॥
तासाम् तत् सौभग-मदम् theirs' that good fortune pride,
वीक्ष्य मानम् च केशव: observing, vanity and, Keshava प्रशमाय प्रसादाय to curb, and to bless, तत्र-एव-अन्तरधीयत there itself disappeared Keshava, observing their that pride of good fortune and vanity, in order to curb it, and also to bless them, disappeared then and there.


इति श्रीमद्भागवत महापुराणे पारमहंस्यां सहितायां दशमे स्कन्धे पूर्वार्धे भगवतो रासक्रीडावर्णनं नाम एकोनविंश: अध्याय: ॥२९॥
Thus ends the twenty-ninth discourse entitled 'The Lord's Raasa-Play' in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.