श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: अष्टात्रिंश: अध्याय: श्री शुक उवाच - Shree Shuka said - अक्रूरोऽपि च तां रात्रिं मधुपुर्यां महामति: ।
उषित्वा रथमास्थाय प्रययौ नन्दगोकुलम् ॥१॥
अक्रूर:-अपि च ताम् रात्रिम् Akroora also and in that night
मधु-पुर्याम् महामति: in Madhu puri, the highly intellectual उषित्वा रथम्-आस्थाय halting, the chariot mounting, प्रययौ नन्द-गोकुलम् went to Nanda's Gokula And, the highly intellectual Akroora, also, staying in Madhu puri, Mathura, that night, mounted the chariot and went to Nanda's Gokula.


गच्छन् पथि महाभागो भगवत्यम्बुजेक्षणे ।
भक्तिं परामुपगत एवमेतदचिन्तयत् ॥२॥
गच्छन् पथि महाभाग: going on the way, the highly blessed,
भगवति-अम्बुज-ईक्षणे in The Lord lotus eyed, भक्तिम् पराम्-उपगत: devotion unwavering developed एवम्-एतत्-अचिन्तयत् and this thought Proceeding on the way, the highly blessed Akroora, developed supreme devotion for The lotus eyed Lord, and thought thus,….


किं मयाऽऽचरितं भद्रं किं तप्तं परमं तप: ।
किं वाथाप्यर्हते दत्तं यद् द्रक्ष्याम्यद्य केशवम् ॥३॥
किम् मया-आचरितम् भद्रम् what by me was performed meritorious,
किम् तप्तम् परमम् तप: what was practiced supreme austerity किम् वा-अथ-अपि-अर्हते दत्तम् what or then even to the needy was gifted, यत् द्रक्ष्यामि-अद्य केशवम् so that, will see today Keshava What meritorious deed was performed, what supreme austerity was practiced, or, what even was gifted to the needy, by me, so that, today I will behold Keshava.


ममैतद् दुर्लभं मन्य उत्तमश्लोकदर्शनम् ।
विषयात्मनो यथा ब्रह्मकीर्तनं शूद्र जन्मन: ॥४॥
मम्-एतत् दुर्लभम् मन्ये my this unattainable, believe
उत्तम-श्लोक-दर्शनम् of the highly Renowned's sight विषय-आत्मन: यथा sensuous minded (me), just as ब्रह्म-कीर्तनम् शूद्र जन्मन: of Vedas, the recital for a Shoodra born I believe this, the sight of the highly renowned Lord, to be unattainable, as I am of a sensuous mind, just as for a Shoodra born the recital of the Vedas are unattainable.


मैवं ममाधमस्यापि स्यादेवाच्युतदर्शनम् ।
ह्रियमाण: कालनद्या क्वचित्तरति कश्चन ॥५॥
मा-एवम् मम्-अधमस्य-अपि May not thus, of me the vile also
स्यात्-एव-अच्युत-दर्शनम् will be, only of The Immortal (Lord's) sight ह्रियमाण: काल-नद्या borne away by the Time stream क्वचित्-तरति कश्चन sometimes, is taken ashore someone I may not think thus, it is possible that to me, a vile person even, the sight of The Immortal Lord may be gifted, because, borne by the stream of Time, some times someone is taken ashore.


ममाद्यामङ्गलं नष्टं फलवांश्चैव मे भव: ।
यन्नमस्ये भगवतो योगिध्येयाङ्घ्रिपङ्कजम् ॥६॥
मम्-अद्य-अमङ्गलम् नष्टम् my today misfortunes are over
फलवान्-च-एव मे भव: fruitful and also is my existence यत्-नमस्ये भगवत: in that, will bow योगि-ध्येय-अङ्घ्रि-पङ्कजम् by the Yogis fit to be meditated upon, the feet lotus Today, my misfortunes are over, and my existence is also fruitful, in that, the lotus feet which are meditated upon by the Yogis, I will bow down at those feet.


कंसो बताद्याकृत मेऽत्यनुग्रहं द्रक्ष्येऽङ्घ्रिपद्मं प्रहितोऽमुना हरे: ।
कृतवतारस्य दुरत्ययं तम: पूर्वेऽतरन् यन्नखमण्डलत्विषा ॥७॥
कंस: बत-अद्य-अकृत मे- Kansa, surely, today has done to me
अति-अनुग्रहम् द्रक्ष्ये-अङ्घ्रि- great favour, will see the feet पद्मम् प्रहित:-अमुना हरे: lotus, sent by him of Shree Hari कृत-अवतारस्य दुरत्ययम् of (Him) taken incarnation, the impenetrable तम: पूर्वे-अतरन् darkness, before, have crossed, यत्-नख-मण्डल-त्विषा by Whose toe nail's sphere splendour Surely, today, Kansa has done me a great favour, because, sent by him, I will see the lotus feet of Shree Hari. Having taken this incarnation, by the splendour of the spherical toe nails, of His feet, many have crossed the impenetrable darkness of ignorance.


यदर्चितं ब्रह्मभवादिभि: सुरै: श्रिया च देव्या मुनिभि: ससात्वतै: ।
गोचारणायानुचरैश्चरद्वने यद् गोपिकानां कुचकुङ्कुमाङ्कितम् ॥८॥
यत्-अर्चितम् ब्रह्म-भव- which are worshipped by Brahmaa, Shiva,
आदिभि: सुरै: श्रिया च देव्या and other gods, by Laxmi and the goddess, मुनिभि: ससात्वतै: by the sages and the devotees, गो-चारणाय-अनुचरै: अचरद्- to the cows to pasture, with the attendents, roamed वने यत् गोपिकानाम् the forest, which by the Gopi's कुच-कुङ्कुम-अङ्कितम् bosom saffron paint are tainted Those feet are worshipped by Brahmaa and Shiva, and other gods, and also by the goddess Laxmi. They roam the forest to pasture the cows along with attendents, and which are tainted by the saffron paste of the bosoms of the Gopis.


द्रक्ष्यामि नूनं सुकपोलनासिकं स्मितावलोकारुणकञ्जलोचनम् ।
मुखं मुकुन्दस्य गुडालकावृतं प्रदक्षिणं मे प्रचरन्ति वै मृगा: ॥९॥
द्रक्ष्यामि नूनम् सुकपोल- will see definitely the well formed cheeks,
नासिकम् स्मित-अवलोक- nosed, smiling glance अरुण-कञ्ज-लोचनम् reddish lotus eyed मुखम् मुकुन्दस्य गुड-अलक- face of Mukunda, curly hair आवृतम् प्रदक्षिणम् मे surrounded, to the right of me प्रचरन्ति वै मृगा: are going indeed the deer I will definitely behold the face of Mukunda, with shapely cheeks and nose and reddish lotus eyes, and a smiling glance, because as a good omen, the deers are treading towards my right side.


अप्यद्य विष्णोर्मनुजत्वमीयुषो भारावताराय भुवो निजेच्छया ।
लावण्यधाम्नो भवितोपलम्भनं मह्यं न न स्यात् फलमञ्जसा दृश: ॥१०॥
अपि-अद्य विष्णो:-मनुजत्वम्- even if today, Vishnu, manhood
ईयुष: भार-अवताराय has taken, for burden relieving भुव: निज-इच्छया of the earth, by His own will, लावण्य-धाम्न: भविता- with the Abode of loveliness, (The Lord), will happen उपलम्भनम् मह्यम् न न स्यात् meeting mine, not will be, is not so, फलम्-अञ्जसा दृश: the fruit easily of the eyes (existence) Even if today, Vishnu of His own will has taken on manhood, to relieve the burden of the earth, my meeting with The Abode of loveliness, The Lord, will not take place, it is not so. The eyes will surely get the fruit of their existence.


य ईक्षिताहंरहितोऽप्यसत्सतो: स्वतेजसापास्ततमोभिदाभ्रम: ।
स्वमाययाऽऽत्मन् रचितैस्तदीक्षया प्राणाक्षधीभि: सदनेष्वभीयते ॥११॥
य: ईक्षिता-अहम्-रहित:-अपि- Who is The Spectator, ego-less, even,
असत्-सतो: स्व-तेजसा- of cause and effect, by own effulgence, अपास्त-तमो-भिदा-भ्रम: are eliminated ignorance difference and misconception स्व-मायया-आत्मन् रचितै:- by His own Maayaa, by Himself created, तत्-ईक्षया प्राण-अक्ष- by His will, (the jivas), by life force, senses, धीभि: सदनेषु-अभीयते intellect, in the chambers (of Gopis) sports He, Who is the Spectator, by His won Maayaa, by Himself and desire, has created the jivas, through cause and effect, with life force, senses and intellect, is ego-less, and by His own effulgence the ignorance causing notion of difference and misconception, are eliminated, He is seen sporting in the arbours of the Gopis.


यस्याखिलामीवहभि: सुमङ्गलैर्वाचो विमिश्रा गुणकर्मजन्मभि: ।
प्राणन्ति शुम्भन्ति पुनन्ति वै जगद् यास्तद्विरक्ता: शवशोभना मता: ॥१२॥
यस्य-अखिल-अमीवहभि: Whose, with endless sins wiping
सुमङ्गलै:-वच:-विमिश्रा blessings endowing, utterances, combined गुण-कर्म-जन्मभि: with (His) excellences, deeds and descents, प्राणन्ति शुम्भन्ति पुनन्ति enliven, adorn, purify वै जगद् या:-तत्-विरक्ता: indeed the universe, those, that devoid of, शव-शोभना: मता: corpses adorned are believed to be The utterances which are in connection with His excellences, deeds and descents, are endless sins wiping, and endow blessings, enliven, adorn and purify the universe, whereas, the utterances devoid of that are believed to be as good as adorned corpses.


स चावतीर्ण: किल सात्वतान्वये स्वसेतुपालामरवर्यशर्मकृत् ।
यशो वितन्वन् व्रज आस्त ईश्वरो गायन्ति देवा यदशेषमङ्गलम् ॥१३॥
स: च-अवतीर्ण: किल He and has descended surely,
सात्वत-अन्वये स्व-सेतुपाल- in Yaadavaas line, own righteous standards setting, अमर-वर्य-शर्म-कृत् the gods foremost happiness giving, यश: वितन्वन् व्रजे आस्ते (His) glory spreading (He) lives in Vraja, ईश्वर: गायन्ति देवा: The Lord, sing the gods यत्-अशेष-मङ्गलम् of His endless blessings Surely, He has descended in the Yaadavaas line, setting His own standards of righteousness, giving happiness to the foremost of the Gods, and spreading His glory, He lives in Vraja, and the gods sing of His endless blessings.


तं त्वद्य नूनं महतां गतिं गुरुं त्रैलोक्यकान्तं दृशिमन्महोत्सवम् ।
रूपं दधानं श्रिय ईप्सितास्पदं द्रक्ष्ये ममासन्नुषस: सुदर्शना: ॥१४॥
तम् तु-अद्य नूनम् Him, indeed, today, definitely
महताम् गतिम् गुरुम् of the exalted souls, The Goal, The Preceptor, त्रैलोक्य-कान्तम् of the three worlds The Charmer दृशिमत्-महोत्सवम् of those having eyes, a great festival, रूपम् दधानम् श्रिय: form exhibiting, of Laxmi ईप्सित-आस्पदम् द्रक्ष्ये the coveted Abode, will see मम-आसन्-उषस: सुदर्शना: mine were, since morning, good omens Indeed, today, definitely, I will see The goal of the exalted souls, The preceptor, The Charmer of the three worlds, exhibiting a form which is festival for those who have eyes, the coveted Abode of Laxmi, as, since morning there were good omens for me.


अथावरूढ: सपदीशयो रथात् प्रधानपुंसोश्चरणं स्वलब्धये ।
धिया धृतं योगिभिरप्यहं ध्रुवं नमस्य आभ्यां च सखीन् वनौकस: ॥१५॥
अथ-अवरूढ: सपदि- then, alighting, quickly,
ईशयो: रथात् प्रधान-पुंसो:- to The two Lords, from chariot, the foremost Persons, चरणम् स्व-लब्धये feet, for my own benefit, धिया धृतम् योगिभि:- in the minds contemplated by the Yogis, अपि-अहम् ध्रुवम् नमस्ये also I will surely bow at, आभ्याम् च सखीन् वनौकस: of them two and friends, the forest dwellers Then, for my own benefit, quickly alighting from the chariot, I will surely bow at the feet of The two Lords, the foremost Persons, on Whom the Yogis contemplate in their minds, and I will also bow to Their friends the forest dwellers.


अप्यङ्घ्रिमूले पतितस्य मे विभु: शिरस्यधास्यन्निजहस्तपङ्कजम् ।
दत्ताभयं कालभुजङ्गरंहसा प्रोद्वेजितानां शरणैषिणां नृणाम् ॥१६॥
अपि-अङ्घ्रि-मूले पतितस्य also in feet soles fallen me,
मे विभु: शिरसि-अधास्यन्- The Almighty Lord, on (my) head will place निज-हस्त-पङ्कजम् own hand lotus दत्त-अभयम् काल-भुजङ्ग- giving assurance of fearlessness from Time serpent's रंहसा प्रोद्वेजितानाम् fear terrified शरण-एषिणाम् नृणाम् to protection seeking men Also, The Almighty Lord will place His lotus like palm on my head, as I fall to the soles of His feet, as, He gives assurance of safety to the terrified men who seek protection from the fear of the Time serpent.


समर्हणं यत्र निधाय कौशिकस्तथा बलिश्चाप जगत्त्रयेन्द्रताम् ।
यद् वा विहारे व्रजयोषितां श्रमं स्पर्शेन सौगन्धिकगन्ध्यपानुदत् ॥१७॥
सम्-अर्हणम् यत्र निधाय well, articles of worship, in which placing,
कौशिक:-तथा बलि:-च-आप Indra, and Bali and received जगत्-त्रय-इन्द्रताम् the worlds three's lordship, यत् वा विहारे व्रज-योषिताम् by which or, during sporting, of Vraja women's श्रमम् स्पर्शेन सौगन्धिक- fatigue, by the touch with Saugandhikam (lotus) गन्धि-अपनुदत् smell dispelled In the same palms, Indra and Bali placed well the articles of worship, and received the lordship of the three worlds, and also by the soft and perfumed Saugandhikam, the smell of lotuses, touch of those palms, the fatigue of the Vraja women was dispelled during the Raasa sport.


न मय्युपैष्यत्यरिबुद्धिमच्युत: कंसस्य दूत: प्रहितोऽपि विश्वदृक् ।
योऽन्तर्बहिश्चेतस एतदीहितं क्षेत्रज्ञ ईक्षत्यमलेन चक्षुषा ॥१८॥
न मयि-उपैष्यति-अरि-बुद्धिम्- not in me will have, an enemy's feeling,
अच्युत: कंसस्य दूत: प्रहित:- The Immortal Lord, Kansa's messenger sent अपि विश्व-दृक् though, of the world The Knower, य:-अन्त:-बहि:-चेतस: Who inside and outside of the mind एतत्-ईहितम् क्षेत्रज्ञ ईक्षति- this effort, a witness like observes अमलेन चक्षुषा by unclouded eyes Though I am a messenger, sent by Kansa, The Immortal Lord will not harbour a feeling of animosity towards me. He The Knower of all, and as The Witness of the efforts of man, inside and outside his mind, observes with unclouded vision.


अप्यङ्घ्रिमूलेऽवहितं कृताञ्जलिं मामीक्षिता सस्मितमार्द्रया दृशा ।
सपद्यपध्वस्तसमस्तकिल्बिषो वोढा मुदं वीतविशङ्क ऊर्जिताम् ॥१९॥
अपि-अङ्घ्रि-मूले-अवहितम् even, (when) at (His) feet soles, controlled mind,
कृत-अञ्जलिम् माम्-ईक्षिता with joined palms, me sees, सस्मितम्-आर्द्रया दृशा smilingly, with compassionate glance सपदि-अपध्वस्त-समस्त-किल्बिष: instantly, absolved of all sins, वोढा मुदम् will experience bliss वीत-विशङ्क ऊर्जिताम् without any doubt, supreme Even when, I fall at the soles of His feet, with controlled mind and with joined palms, He will see me smilingly with a compassionate glance, and instantly I will be absolved of all sins, and will experience supreme bliss, without the doubt or the fear of rebirth.


सुहृत्तमं ज्ञातिमनन्यदैवतं दोर्भ्यां बृहद्भ्यां परिरप्स्यतेऽथ माम् ।
आत्मा हि तीर्थीक्रियते तदैव मे बन्धश्च कर्मात्मक उच्छ्वसित्यत: ॥२०॥
सुहृत्-तमम् ज्ञातिम्- a friend sincere, kinsman,
अनन्य-दैवतम् दोर्भ्याम् no other (god) devoted to, with the two बृहद्भ्याम् परिरप्स्यते-अथ माम् long arms, embraces then, me, आत्मा हि तीर्थी-क्रियते body itself holy sanctuary will become तदा-एव मे बन्ध:-च then itself, my bondages and कर्म-आत्मक उच्छ्वसिति-अत: Karma related will fall off, then When He embraces me, His sincere friend, kinsman, and a devoted devotee, with His two long arms, then itself my body will become a holy sanctuary and all my Karma related bondages will fall off, there and then.


लब्धाङ्गसङ्गं प्रणतं कृताञ्जलिं मां वक्ष्यतेऽक्रूर ततेत्युरुश्रवा: ।
तदा वयं जन्मभृतो महीयसा नैवादृतो यो धिगमुष्य जन्म तत् ॥२१॥
लब्ध-अङ्ग-सङ्गम् प्रणतम् having attained His body's touch, having bowed,
कृत-अञ्जलिम् माम् वक्ष्यते- and joined palms, to me will say, अक्रूर तत-इति-उरुश्रवा: 'Akroora, Uncle' thus The highly renowned तदा वयम् जन्म-भृत: then, my life will be meaningful महीयसा न-एव-आदृत: by the Supreme Lord not even accepted य:-धिक्-अमुष्य जन्म तत् who, fie on such birth that I will have the occasion of having been embraced by Him, and to me, bowing to Him, with joined palms, He will say, 'Uncle Akroora!' thus. Then only my life will be meaningful. Those who are not accepted by The Supreme Lord, as His own, fie on their that birth.


न तस्य कश्चिद् दयित: सुहृत्तमो न चाप्रियो द्वेष्य उपेक्ष्य एव वा ।
तथापि भक्तान् भजते यथा तथा सुरद्रुमो यद्वदुपाश्रितोऽर्थद: ॥२२॥
न तस्य कश्चित् दयित: सुहृत्तम: not His is any very dear friend,
न च-अप्रिय: द्वेष्य not and hateful enemy उपेक्ष्य एव वा to be treated with indifference also or, तथा-अपि भक्तान् भजते even then, the devotees treats यथा तथा सुर-द्रुम: as (they do) and the celestial tree यत्-वत्-उपाश्रित:-अर्थद: like that for the protection seeking, desires fulfils He does not have a very dear friend, and also not a hateful enemy, nor is there anyone worthy of being treated with indifference, yet He treats His devotees, as they do, and fulfils the desire of the seekers like the wish yielding celestial tree.


किञ्चाग्रजो मावनतं यदूत्तम: स्मयन् परिष्वज्य गृहीतमञ्जलौ ।
गृहं प्रवेश्याप्तसमस्तसत्कृतं संप्रेक्ष्यते कंसकृतं स्वबन्धुषु ॥२३॥
किम्-च-अग्रज: मा-अवनतम् what more, the elder brother, me the bowed
यदु-उत्तम: स्मयन् of the Yadus the foremost, smilingly परिष्वज्य गृहीतम्-अञ्जलौ embracing, taking hold with both hands गृहम् प्रवेश्य-आप्त in the house escorting, having done समस्त-सत्कृतम् संप्रेक्ष्यते all welcome ceremonies, will ask कंस-कृतम् स्व-बन्धुषु about Kansa's doings, with his own people What more, the elder brother, the foremost of the Yadus, me, the bowed down, will smilingly embrace, and holding me with both hands will escort in the house, and having completed the welcoming ceremony, will ask me about the doings of Kansa towards his own people.


श्री शुक उवाच - Shree Shuka said - इति सञ्चिन्तयन् कृष्णं श्वफल्कतनयोऽध्वनि ।
रथेन गोकुलं प्राप्त: सूर्यश्चास्तगिरिं नृप ॥२४॥
इति सञ्चिन्तयन् कृष्णम् thus thinking of Krishna
श्वफल्क-तनय:-अध्वनि Shvaphalka's son, Akroora, in the way, रथेन गोकुलम् प्राप्त: by the chariot to Gokula, reached सूर्य:-च-अस्त-गिरिम् नृप the Sun and to the western hill, O King! O King! thus thinking of Krishna, in the way, Shvaphalka's son, Akroora, by the chariot reached Gokula, and the Sun to set in the western hill.


पदानि तस्याखिललोकपालकिरीटजुष्टामलपादरेणो: ।
ददर्श गोष्ठे क्षितिकौतुकानि विलक्षितान्यब्जयवाङ्कुशादयै: ॥२५॥
पदानि तस्य-अखिल- foot prints His, by the whole world's
लोकपाल-किरीट-जुष्ट- rulers crowns borne अमल-पाद-रेणो: of pure foot dust, ददर्श गोष्ठे क्षिति- saw in the shed (Vraja) the earth's कौतुकानि विलक्षितानि- decoration marked with अब्ज यव-अङ्कुश-आदयै: lotus, barley, goad and others He, Akroora saw in Vraja The Lord's foot prints, the pure dust of which is borne by the crowns of all the rulers of the earth, and are the decoration of the earth, and are marked by the signs of a grain of barley, lotus, goad, etc.


तद्दर्शनाह्लादविवृद्धसम्भ्रम: प्रेम्णोर्ध्वरोमाश्रुकलाकुलेक्षण: ।
रथादवस्कन्द्य स तेष्वचेष्टत प्रभोरमून्यङ्घ्रिरजांस्यहो इति ॥२६॥
तत्-दर्शन-आह्लाद-विवृद्ध- them looking at, by the joy increased
सम्भ्रम: प्रेम्णा-ऊर्ध्व-रोम- impatience, by love erect bodily hair, अश्रु-कुल-ईक्षण: with tear drop full eyes, रथात्-अवस्कन्द्य स: from the chariot alighting, he, तेषु-अचेष्टत प्रभो:-अमूनि- on them rolled, 'Of The Lord अङ्घ्रि-रजांसि-अहो इति these foot dust are oh!' thus The joy derived by looking at them increased his impatience of meeting Him. His bodily hair were erect, and eyes were full of tear drops, and he alighted from the chariot and rolled on the foot prints, as he exclaimed, 'Oh! These are the foot dust of The Lord!'


देहंभृतामियानर्थो हित्वा दम्भं भियं शुचम् ।
संदेशाद् यो हरेर्लिङ्गदर्शनश्रवणादिभि: ॥२७॥
देहम्-भृताम्-इयान्-अर्थ: those with body invested, this alone is the purpose
हित्वा दम्भम् भियम् शुचम् giving up pride, fear, and sorrow, संदेशात् य: हरे:-लिङ्ग- from massage, (by Kansa), who Shree Hari's images दर्शन-श्रवण-आदिभि: sight and hearing etc. (of His glory) This alone is the purpose of those who are invested with a body, to give up pride, fear and sorrow, and inculcate such attitude, like Akroora's, having got the message from Kansa, on the sight of The Lord's images, and on hearing of His glory.


ददर्श कृष्णं रामं च व्रजे गोदोहनं गतौ ।
पीतनीलाम्बरधरौ शरदम्बुरुहेक्षणौ ॥२८॥
ददर्श कृष्णम् रामम् च saw Krishna, Balaraama and
व्रजे गोदोहनम् गतौ in Vraja, in the cow milking place, present पीत-नील-अम्बर-धरौ yellow and blue clothes adorned in शरद्-अम्बुरुह-ईक्षणौ Autumnal lotus like eyed Akroora saw Shree Krishna and Balaraama in Vraja, present in the cows' milking place. They were adorned in yellow and blue clothes and had eyes like Autumnal lotuses.


किशोरौ श्यामलश्वेतौ श्रीनिकेतौ बृहद्भुजौ ।
सुमुखौ सुन्दरवरौ बालद्विरदविक्रमौ ॥२९॥
किशोरौ श्यामल-श्वेतौ both young, one dark, and fair,
श्री-निकेतौ बृहद्-भुजौ of beauty the abodes, long armed, सु-मुखौ सुन्दर-वरौ lovely countenance, charming highly बाल-द्विरद-विक्रमौ having young elephant's prowess They were both young, one had a dark complexion, and the other fair, they were abode of grace, long armed, with lovely countenance, foremost of the charming, and had prowess like the young of the elephant.


ध्वजवज्राङ्कुशाम्भोजैश्चिह्नितैरङ्घ्रिभिर्व्रजम् ।
शोभयन्तौ महात्मानावनुक्रोशस्मितेक्षणौ ॥३०॥
ध्वज-वज्र-अङ्कुश-अम्भोजै:- with flag, thunderbolt, goad, lotuses
चिह्नितै:-अङ्घ्रिभि:-व्रजम् marked by feet, Vraja शोभयन्तौ महात्मानौ- gracing, the High Souled, (Brothers), अनुक्रोश-स्मित-ईक्षणौ with compassion, with smiling glances The two High Souled Brothers, graced Vraja by treading with their feet marked with flag, thunderbolt, goad and lotus, and cast compassionate smiling glances.


उदाररुचिरक्रीडौ स्रग्विणौ वनमालिनौ ।
पुण्यगन्धानुलिप्ताङ्गौ स्नातौ विरजवाससौ ॥३१॥
उदार-रुचिर-क्रीडौ noble and charming sports (engaged in)
स्रग्विणौ वन-मालिनौ with necklaces, with sylvan flower garlands पुण्य-गन्ध-अनुलिप्त-अङ्गौ pure smelling (paste) smeared with on the limbs स्नातौ विरज-वाससौ bathed well dressed They were bathed and dressed in good clothes, with their limbs smeared with pure smelling sandal paste, adorning jewelled necklaces, and sylvan flower garlands, and were engaged in noble and charming sports.


प्रधानपुरुषावाद्यौ जगत्-हेतू जगत्पती ।
अवतीर्णौ जगत्यर्थे स्वांशेन बलकेशवौ ॥३२॥
प्रधान-पुरुषौ-आद्यौ the foremost Persons, ancient,
जगत्-हेतू जगत्पती of the universe The Causes, of the universe, The Rulers, अवतीर्णौ जगति-अर्थे have descended for the universe's sake स्व-अंशेन बल-केशवौ with own essence, as Balaraama and Keshava They, the foremost of the ancient Persons, The Causes of the universe, The Rulers of the universe, for the sake of the universe, have descended with their full blissful essence as Balaraama and Krishna.


दिशो वितिमिरा राजन् कुर्वाणौ प्रभया स्वया ।
यथा मारकत: शैलो रौप्यश्च कनकाचितौ ॥३३॥
दिश: वितिमिरा: राजन् the directions, devoid of darkness, O King!
कुर्वाणौ प्रभया स्वया Rendering by effulgence own यथा मारकत: शैल: just as emerald hill, रौप्य:-च कनक-आचितौ silver and gold encrusted O King! They rendered the directions devoid of darkness by their own effulgence, like a rock of emerald and a hill of silver encrusted with gold.


रथात्तूर्णमवप्लुत्य सोऽक्रूर: स्नेहविह्वल: ।
पपात चरणोपान्ते दण्डवद् राम कृष्णयो: ॥३४॥
रथात्-तूर्णम्-अवप्लुत्य from the chariot hastily alighting,
स:-अक्रूर: स्नेह-विह्वल: he Akroora, with love overwhelmed, पपात चरण-उपान्ते fell feet near by दण्डवत् राम कृष्णयो: like a staff, of Balaraama and Krishna Akroora, overwhelmed with love, hastily alighted from the chariot and fell like a staff, at the feet of Balaraama and Shree Krishna.


भगवद्दर्शनाह्लादबाष्पपर्याकुलेक्षण: ।
पुलकाचिताङ्ग औत्कण्ठ्यात् स्वाख्याने नाशकन् नृप ॥३५॥
भगवत्-दर्शन-आह्लाद- by The Lord's sight, joy,
बाष्प-पर्याकुल-ईक्षण: tears swelled in (his) eyes, पुलक-आचित-अङ्ग with bristling hair on the body औत्कण्ठ्यात् स्व-आख्याने due to excitement, to own name speak न-अशकन् नृप was not able, O King! O King! By the sight of The Lord, the hair on his body were bristling, his eyes swelled with tears, and due to excitement, his voice choked and he was not able to utter even his name, as introduction.


भगवांस्तमभिप्रेत्य रथाङ्गाङ्कितपाणिना ।
परिरेभेऽभ्युपाकृष्य प्रीत: प्रणतवत्सल: ॥३६॥
भगवान्-तम्-अभिप्रेत्य The Lord, him recognizing
रथ-अङ्ग-अङ्कित-पाणिना by the discuss marked hand परिरेभे-अभ्युपाकृष्य embraced drawing (him near) प्रीत: प्रणत-वत्सल: with delight, of the bowing fond of The Lord, fond of those bowing before Him, understood his intention, and recognizing him drew him near with His discuss marked hand and embraced him with delight.


संकर्षणश्च प्रणतमुपगुह्य महामना: ।
गृहीत्वा पाणिना पाणी अनयत् सानुजो गृहम् ॥३७॥
संकर्षण:-च प्रणतम्- Balaraama, and, him, as he bowed,
उपगुह्य महामना: embraced, the noble minded गृहीत्वा पाणिना पाणी holding with hand (his) hand, अनयत् सानुज: गृहम् took, with The Younger Brother in the house As he bowed, The Noble minded Balaraama embraced him, and holding his hand in hand took him and The Younger Brother inside the house.


पृष्ट्वाथ स्वागतं तस्मै निवेद्य च वरासनम् ।
प्रक्षाल्य विधिवत् पादौ मधुपर्कार्हणमाहरत् ॥३८॥
पृष्ट्वा-अथ स्वागतम् तस्मै asking then, welcoming, to him
निवेद्य च वर-आसनम् gave and the best seat प्रक्षाल्य विधिवत् पादौ washing duly the two feet, मधुपर्क-अर्हणम्-आहरत् and Madhupark, the worshipping article brought He, Balaraama, then welcomed him, asked him after his well being, and offered to him an excellent seat. Then, duly washing his feet, brought Madhupark, the article for worship.


निवेद्य गां चातिथये संवाद्य श्रान्तमादृत: ।
अन्नं बहुगुणं मेध्यं श्रद्धयोपाहरद् विभु: ॥३९॥
निवेद्य गाम् च-अतिथये offered a cow and to the guest
संवाद्य श्रान्तम्-आदृत: massaging (him) the fatigued, honoured अन्नम् बहु-गुणम् मेध्यम् food with many good properties, pure, श्रद्धया-उपाहरत् विभु: with reverence brought The Almighty Lord The Almighty Lord, then offered a cow to the guest, and honoured him and massaged the fatigued Akroora, then with reverence brought pure food with many good properties.


तस्मै भुक्तवते प्रीत्या राम: परमधर्मवित् ।
मुखवासैर्गन्धमाल्यै: परां प्रीतिं व्यधात् पुन: ॥४०॥
तस्मै भुक्तवते प्रीत्या him, having eaten, lovingly,
राम: परम-धर्म-वित् Balaraama, मुख-वासै:-गन्ध-माल्यै: with mouth fresheners, perfumes and garlands पराम् प्रीतिम् व्यधात् पुन: supreme joy showered again Balaraama, the Knower of the highest righteousness, and so the procedures of hospitality, lovingly offered mouth fresheners, perfumes and garlands and showered him with supreme joy.


पप्रच्छ सत्कृतं नन्द: कथं स्थ निरनुग्रहे ।
कंसे जीवति दाशार्ह सौनपाला इवावय: ॥४१॥
पप्रच्छ सत्कृतम् नन्द: asked, having honoured, Nanda,
कथम् स्थ निरनुग्रहे 'how (you all) live, (while) the ruthless कंसे जीवति दाशार्ह Kansa is alive? O Akroora! (scion of the Dashaarha) सौनपाला: इव-अवय: a butcher reared by like a sheep After Akroora was honoured with hospitality, Nanda asked him, 'O Akroora! How do you all live while the ruthless Kansa is alive? It is like the condition of the sheep reared by a butcher.'


योऽवधीत् स्वस्वसुस्तोकान् क्रोशन्त्या असुतृप् खल: ।
किं नु स्वित्तत्प्रजानां व: कुशलं विमृशामहे ॥४२॥
य:-अवधीत् स्व-स्वसु:-तोकान् who killed own sister's children,
क्रोशन्त्या: असुतृप् खल: screaming, self-gratifying wicked fellow किम् नु स्वित्-तत्-प्रजानाम् what indeed more, his subjects, व: कुशलम्विमृशामहे your security we may think of Indeed, what more? How can we think of your security, when, the subjects of the self-gratifying wicked fellow killed the children of his own screaming sister?


इत्थं सूनृतया वाचा नन्देन सुसभाजित: ।
अक्रूर: परिपृष्टेन जहावध्वपरिश्रमम् ॥४३॥
इत्थम् सूनृतया वाचा in this manner, by polite words,
नन्देन सुसभाजित: by Nanda, well honoured, अक्रूर: परिपृष्टेन Akroora being asked, जहौ-अध्व-परिश्रमम् forgot the journey's fatigue Akroora, thus being asked by Nanda, with well honoured polite words, forgot the fatigue of the journey.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे अक्रूरगमनं नाम अष्टात्रिंश: अध्याय: ॥३८॥
Thus ends the thirty-eighth discourse entitled 'Akroora's arrival (in Vraja),' in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.