श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: अष्टचत्वारिंश: अध्याय: श्री शुक उवाच - Shree Shuka said - अथ विज्ञाय भगवान् सर्वात्मा सर्वदर्शन: ।
सैरन्ध्र्या: कामतप्ताया: प्रियमिच्छन् गृहं ययौ ॥१॥
अथ विज्ञाय भगवान् then, knowing, The Lord,
सर्वात्मा सर्वदर्शन: The Universal Soul, The All-seeing, सैरन्ध्र्या: काम-तप्ताया: of Sairandhree, by pangs of love smitten प्रियम्-इच्छन् गृहम् ययौ (her) gratification desiring, to house went Then, The Soul of the universe, The All-seeing Lord, knowing of Sairandhree, smitten of the pangs of love, went to her house with the desire to gratify her.


महार्होपस्करैराढ्यं कामोपायोपबृहितम् ।
मुक्तादामपताकाभिर्वितानशयनासनै: ।
धूपै: सुरभिभिर्दीपै: स्रग्गन्धैरपि मण्डितम् ॥२॥
महार्ह-उपस्करै:-आढ्यम् by costly household items equipped,
काम-उपाय-उपवृंहितम् passion stimulating, devices, मुक्ता-दाम-पताकाभि:- pearl frills, phastoons, वितान-शयन-आसनै: canopies, beds, and seats, धूपै: सुरभिभि:-दीपै: incenses fragrant, and lamps, स्रक्-गन्धै:-अपि मण्डितम् garlands with fragrance also decorated Her house was well equipped with costly household items, and passion stimulating devices. It was decorated with pearl frills, phastoons and canopies, beds and seats and also with fragrant incenses lamps, and garlands.


गृहं तमायान्तमवेक्ष्य साऽऽसनात् सद्य: समुत्थाय हि जातसम्भ्रमा ।
यथोपसङ्गम्य सखीभिरच्युतं सभाजयामास सदासनादिभि: ॥३॥
गृहम् तम्-आयान्तम्- to (her) house, Him, having come
अवेक्ष्य सा-आसनात् सद्य: seeing, she from the seat, quickly, समुत्थाय हि जात-सम्भ्रमा getting up, indeed, in a flurry, यथा-उपसङ्गम्य सखीभि:- as proper, welcomed and greeted, with female companions, अच्युतम् सभाजयामास The Unfailing Lord, well worshipped सत्-आसन-आदिभि: with proper seat and others She, seeing Him come to her house, quickly got up from the seat and was in a flurry. With due ceremony she welcomed and greeted Him along with her female companions, and worshipped Him well with proper seat and all.


तथोद्धव: साधु तथाभिपूजितो न्यषीददुर्व्यामभिमृश्य चासनम् ।
कृष्णोऽपि तूर्णं शयनं महाधनं विवेश लोकाचरितान्यनुव्रत: ॥४॥
तथा-उद्धव: साधु तथा- and, Uddhava, the noble, in the same manner
अभिपूजित: न्यषीदत्-उर्व्याम्- worshipped, sat on the floor, अभिमृश्य च-आसनम् touching and the seat कृष्ण:-अपि तूर्णम् Krishna also soon शयनम् महाधनम् विवेश on the bed costly sat लोक-आचरितानि-अनुव्रत: the worldly ways following The noble Uddhava was worshipped by her in the same manner. He touched the seat with his head and sat down on the floor. Soon, Krishna sat down on the costly bed, following the ways of the world.


सा मज्जनालेपदुकूलभूषणस्रग्गन्धताम्बूलसुधासवादिभि: ।
प्रसाधितात्मोपससार माधवं सव्रीडलीलोत्स्मितविभ्रमेक्षितै: ॥५॥
सा मज्जन-आलेप-दुकूल- she, with bath, smearing of paste, fine silk,
भूषण-स्रक्-गन्ध-ताम्बूल- ornaments, garlands perfumed, beetle leaves, सुधासव-आदिभि: nectar beverages, and other प्रसाधित-आत्मा-उपससार adorning herself, approached माधवम् स-व्रीड-लीला- Maadhava, with shyness, sporting उत्स्मित-विभ्रम-ईक्षितै: amorous smiles, and puzzled looks She bathed and smeared saffron paste, and adorned herself with fine silk and ornaments, garlands of perfume, chewing beetle leaves, having nectar like drinks, then approached Maadhava, Krishna, with shyness, sporting amorous smiles, and puzzled looks.


आहूय कान्तां नवसङ्गमह्रिया विशङ्कितां कङ्कणभूषिते करे ।
प्रगृह्य शय्यामधिवेश्य रामया रेमेऽनुलेपार्पणपुण्यलेशया ॥६॥
आहूय कान्ताम् नव-सङ्गम- calling the damsel, by new union shame
ह्रिया विशङ्किताम् timid, with inhibition, कङ्कण-भूषिते करे by the bracelet adorned hand प्रगृह्य शय्याम्-आधिवेश्य holding, on the bed made to sit रामया रेमे-अनुलेप- with the charming girl dallied, by the sandal paste अर्पण-पुण्य-लेशया having offered, merits' bit Calling the damsel by His side, who was timid with inhibition, by the shame of the first meeting with the Beloved, He caught her by her bracelet adorned wrist and made her to sit on the bed. Then He dallied with the charming girl, just for the bit of her merit of having willingly offered sandal paste to Him.


सानङ्गतप्तकुचयोरुरसस्तथाक्ष्णोर्जिघ्रन्त्यनन्तचरणेन रुजो मृजन्ती ।
दोर्भ्यां स्तनान्तरगतं परिरभ्य कान्तमानन्दमूर्तिमजहादतिदीर्घतापम् ॥७॥
सा-अनङ्ग-तप्त-कुचयो:- she, by love tormented breasts,
उरस:-तथा-अक्ष्णो:-जिघ्रन्ति- bosom and eyes, smelling अनन्त-चरणेन रुज: मृजन्ती The Eternal Lord's feet, the suffering dispelling, दोर्भ्याम् स्तन-अन्तर-गतम् by the two arms, on the bosom rested परिरभ्य कान्तम्-आनन्द-मूर्तिम्- embracing, the Beloved, joy personified, अजहात्-अति-दीर्घ-तापम् wiped off the very long suffering She dispelled the torment of the love pangs from her breasts, bosom and eyes, by the enchanting smell of the feet of The Eternal Lord. Then she embraced Him, The joy personified Beloved, Who was rested on her bosom, with both her arms, and wiped off her suffering of long standing.


सैवं कैवल्यनाथं तं प्राप्य दुष्प्रापमीश्वरम् ।
अङ्गरागार्पणेनाहो दुर्भगेदमयाचत ॥८॥
सा-एवम् कैवल्य-नाथम् तम् she, in this manner, The Beatitude Bestower, Him
प्राप्य दुष्प्रापम्-ईश्वरम् attaining, difficult to be attained The Lord, अङ्ग-राग-अर्पणेन- अहो by (virtue of) body pigment offering, Alas! दुर्भगा-इदम्-अयाचत The stupid (woman) this asked for In this manner, she attained Him, difficult to be attained, The Lord, The Bestower of beatitude, by virtue of having offered the body pigment. Alas! The stupid woman asked for this,….


आहोष्यतामिह प्रेष्ठ दिनानि कतिचिन्मया ।
रमस्व नोत्सहे त्यक्तुं सङ्गं तेऽम्बुरुहेक्षण ॥९॥
आह-उष्यताम्-इह प्रेष्ठ said, stay here, O Most Dear One,
दिनानि कतिचित्-मया for days some with me रमस्व न-उत्सहे त्यक्तुम् and enjoy, do not want to give up सङ्गम् ते-अम्बुरुह-ईक्षण company, Yours, O Lotus -eyed One! She said, 'O Most Dear One, do stay here, with me for some days, and enjoy. I do not want to give up Your company, O Lotus-eyed One!'


तस्यै कामवरं दत्त्वा मानयित्वा च मानद: ।
सहोद्धवेन सर्वेश: स्वधामागमदर्चितम् ॥१०॥
तस्यै काम-वरम् दत्त्वा to her, to revel, the boon, granting
मानयित्वा च मानद: giving honour, and The honour Giver, सह-उद्धवेन सर्वेश: with Uddhava, of all The Lord, स्व-धाम-अगमत्-अर्चितम् to own house, went, well worshipped The Lord of all, The Honour Giver, gave her the honour and granted her the boon of revelling with her again. Then, with Uddhava, He, the well worshipped, went to His own house.


दुराराध्यं समाराध्य विष्णुं सर्वेश्वरेश्वरम् ।
यो वृणीते मनोग्राह्यमसत्त्वात् कुमनीष्यसौ ॥११॥
दुराराध्यम् समाराध्य the difficult to be pleased, having propitiated,
विष्णुम् सर्व-ईश्वर-ईश्वरम् Lord Vishnu, of all the gods' The Lord य: वृणीते मन:-ग्राह्यम्- who asks for boon to the mind pleasing, असत्त्वात् कुमनीषी-असौ for being petty, is of perverted understanding he The one who has propitiated Lord Vishnu, Krishna, Who is difficult to be pleased, The Lord of all the gods', and asks for a boon, pleasing to his own mind, is of perverted understanding, for the pettiness of the boon.


अक्रूरभवनं कृष्ण: सहरामोद्धव: प्रभु: ।
किञ्चिच्चिकीर्षयन् प्रागादक्रूरप्रियकाम्यया ॥१२॥
अक्रूर-भवनम् कृष्ण: to Akroora's house Krishna,
सह-राम:-उद्धव: प्रभु: with Balaraama, Uddhava, The Lord, किञ्चित्-चिकीर्षयन् प्रागात्- some work wanting to be got done, went, अक्रूर-प्रिय-काम्यया of Akroora good wanting to do The Lord Krishna, with Balaraama and Uddhava went visiting to the house of Akroora wanting to do some work, and also desiring to do good for Akroora.


स तान् नरवर श्रेष्ठानाराद् वीक्ष्य स्वबान्धवान् ।
प्रत्युत्थाय प्रमुदित: परिष्वज्याभ्यनन्दत ॥१३॥
स: तान् नरवर श्रेष्ठान्- he, them, of the good men, the best,
आरात् वीक्ष्य स्व-बान्धवान् from afar, seeing, own relations, प्रत्युत्थाय प्रमुदित: getting up delightfully परिष्वज्य-अभ्यनन्दत embraced and welcomed He, seeing from afar, the best of the good men, his own relations, arose from his seat, and delightfully embraced and welcomed them.


ननाम कृष्णं रामं च स तैरप्यभिवादित: ।
पूजयामास विधिवत् कृतासनपरिग्रहान् ॥१४॥
ननाम कृष्णम् रामम् च bowed to Krishna, Balaraama, and
स: तै:-अपि-अभिवादित: he, by Them also greeted, पूजयामास विधिवत् worshipped, duly कृत-आसन-परिग्रहान् having seat taken He bowed to Krishna and Balaraama, and was greeted by Them. After They had taken Their seats, he duly worshipped Them.


पादावनेजनीरापो धारयञ्छिरसा नृप ।
अर्हणेनाम्बरैर्दिव्यैर्गन्धस्रग्भूषणोत्तमै: ॥१५॥
पाद-अवनेजनी:-आप: feet washed water
धारयन्-शिरसा नृप placing on (his) head, O King! अर्हणेन-अम्बरै:-दिव्यै:- by worshipping articles, clothes exquisite गन्ध-स्रक्-भूषण-उत्तमै: sandal paste, garlands, ornaments best O King! He placed Their feet washed water on his own head, and worshipped Them with various articles of worship, exquisite clothes, sandal paste, garlands and the best of ornaments.


अर्चयित्वा शिरसाऽऽनम्य पादावङ्कगतौ मृजन् ।
प्रश्रयावनतोऽक्रूर: कृष्णरामावभाषत ॥१६॥
अर्चयित्वा शिरसा-आनम्य having worshipped, with head bowing,
पादौ-अङ्क-गतौ मृजन् the feet in the lap placed, messaging, प्रश्रय-अवनत:-अक्रूर: with humbleness bent, Akroora कृष्णरामौ-अभाषत to Krishna and Balaraama said Akroora, with his head bowing, having worshipped Them, he placed Their feet in his lap, and as he messaged them, bent with humbleness, he said to Krishna and Balaraama,….


दिष्ट्या पापो हत: कंस: सानुगो वामिदं कुलम् ।
भवद्भ्यामुद्धृतं कृच्छ्राद् दुरन्ताच्च समेधितम् ॥१७॥
दिष्ट्या पाप: हत: कंस: fortunately, the sinful is killed Kansa
स-अनुग: वाम्-इदम् कुलम् with followers, Yours this race भवद्भ्याम्-उद्धृतम् by You Both saved कृच्छ्रात् दुरन्तात्- from calamity, hard to come out of च समेधितम् and made to prosper Fortunately, the sinful Kansa was killed, along with his followers. And by Both of You this race of Yours was saved from a calamity, hard to come out of, and was also made to prosper.


युवां प्रधानपुरुषौ जगद्धेतू जगन्मयौ ।
भवद्भ्यां न विना किञ्चित् परमस्ति न चापरम् ॥१८॥
युवाम् प्रधान-पुरुषौ You Both are Prakriti and Purusha
जगत्-हेतू जगन्मयौ of the universe the cause, with the universe one, भवद्भ्याम् न विना Both of You without किञ्चित् परम्-अस्ति nothing is the cause न च-अपरम् not and effect You Both are the Prakriti and Purusha, the cause of the universe and You Two are even one with the universe. Without Both of You there is neither any cause nor any effect.


आत्मसृष्टमिदं विश्वमन्वाविश्य स्वशक्तिभि: ।
ईयते बहुधा ब्रह्मन् श्रुतप्रत्यक्षगोचरम् ॥१९॥
आत्म-सृष्टम्-इदम् विश्वम्- by Your Self evolved, this, universe,
अन्वाविश्य स्व-शक्तिभि: (You) enter with Your potencies, ईयते बहुधा are percieved in various forms ब्रह्मन् श्रुत-प्रत्यक्ष-गोचरम् O Brahman! O Brahman! The universe is evolved by You Your-self, and then You enter it with Your own potencies, which is then percieved in various forms, as the heard of and seen objects.


यथा हि भूतेषु चराचरेषु मह्यादयो योनिषु भान्ति नाना ।
एवं भवान् केवल आत्मयोनिष्वात्माऽऽत्मतन्त्रो बहुधा विभाति ॥२०॥
यथा हि भूतेषु चर-अचरेषु just as indeed, among the beings, mobile and immobile,
मही-आदय: योनिषु the earth and other manifestation medias, भान्ति नाना appear to be various एवम् भवान् केवल आत्म-योनिषु- thus, You, only in Your own manifestation आत्मा-आत्म-तन्त्र: बहुधा विभाति Self into Self creating, in many forms appear Indeed, just as among the beings, the mobile and the immobile, in the five elements which are the medium of manifestation, appear in various forms, so also, You, Yourself in Your Self manifestation, create, and appear in many forms.


सृजस्यथो लुम्पसि पासि विश्वं रजस्तम: सत्त्वगुणै: स्वशक्तिभि: ।
न बध्यसे तत्गुणकर्मभिर्वा ज्ञानात्मनस्ते क्व च बन्धहेतु: ॥२१॥
सृजसि-अथ: लुम्पसि पासि विश्वम् create, then dissolve, protect the universe
रज:-तम: सत्त्व-गुणै: by Rajas, Tamas, Sattva Gunas, स्व-शक्तिभि: by Your Own potencies, न बध्यसे तत्-गुण-कर्मभि:- are not bound, by those Gunas, the actions वा ज्ञान-आत्मन:-ते or, of Knowledge Personified, You, क्व च बन्ध-हेतु: where and of bondage is the cause Prompted by Your own potencies, and by the Rajas, Tamas and Sattva Gunas, You create, dissolve and protect the universe. Yet, You are not bound by either the Gunas or the actions of creation, dissolution and protection, because, for You, The Knowledge Personified, where is the cause of bondage?


देहाद्युपाधेरनिरूपितत्वाद् भवो न साक्षान्न भिदाऽऽत्मन: स्यात् ।
अतो न बन्धस्तव नैव मोक्ष: स्यातां निकामस्त्वयि नोऽविवेक: ॥२२॥
देह-आदि-उपाधे:- by body and other adjuncts
अनिरूपितत्वात् भव: न imposed, the birth not, साक्षात्-न भिदा-आत्मन: स्यात् directly not the differences of the Self may be अत: न बन्ध:-तव न-एव मोक्ष: therefore, not bondage Your, not even liberation स्याताम् निकाम:-त्वयि both be, on action less You, न:-अविवेक: is our ignorance The body or other adjuncts which are imposed on the Self, in order to limit the Self, and are not ascertained, so the birth and the differences cannot be directly ascribed to The Self. Therefore, there cannot be both, bondage or liberation for You. Bondage and liberation superimposed on You, by us, is our ignorance.


त्वयोदितोऽयं जगतो हिताय यदा यदा वेदपथ: पुराणा: ।
बाध्येत पाखण्डपथैरसद्भिस्तदा भवान् सत्त्वगुणं विभर्ति ॥२३॥
त्वया-उदित:-अयम् जगत: by You taught this, for the world's
हिताय यदा यदा good, whenever वेद-पथ: पुराणा: the Vedic path, dateless, बाध्येत पाखण्ड-पथै:- is obstructed by heretical paths, असद्भि:-तदा and false creeds, then, भवान् सत्त्व-गुणम् विभर्ति You Sattva Guna's (form) assume This date-less Vedic path is taught by You for the good of the worlds. Whenever it is obstructed by the heretical paths and by false creeds, You assume a Saatvic form, for the vindication of the Vedic path.


स त्वं प्रभोऽद्य वसुदेवगृहेऽवतीर्ण: स्वांशेन भारमपनेतुमिहासि भूमे: ।
अक्षौहिणीशतवधेन सुरेतरांशराज्ञाममुष्य च कुलस्य यशो वितन्वन् ॥२४॥
स: त्वम् प्रभो-अद्य That You, O Lord! today,
वसुदेव-गृहे-अवतीर्ण: स्व-अंशेन in Vasudeva's house descended, with own part, भारम्-अपनेतुम्-इह-असि भूमे: the burden to remove, here have of earth अक्षौहिणी-शत-वधेन by Akshauhinee (armies) hundreds killing सुरेतर-अंश-राज्ञाम्-अमुष्य च of the demon's part kings', of this and कुलस्य यश: वितन्वन् the race fame to spread O Lord! The very same You have descended in the house of Vasudeva with Your part incarnation, Balaraama, to remove the burden of the earth, to kill the hundreds of Akshauhinee armies of the demons' incarnate kings, and to establish the glory of this race of the Yadus.


अद्येश नो वसतय: खलु भूरिभागा य: सर्वदेवपितृभूतनृदेवमूर्ति: ।
यत्पादशौचसलिलं त्रिजगत् पुनाति स त्वं जगद्गुरुरधोक्षज या: प्रविष्ट: ॥२५॥
अद्य-ईश न: वसतय: खलु today, O Lord! our residences, surely
भूरिभागा: य: सर्व-देव- are blessed, Who, of all the gods, पितृ-भूत-नृदेव-मूर्ति: manes beings, kings, embodied in, यत्-पाद-शौच-सलिलम् Whose feet washed water त्रिजगत् पुनाति स: त्वम् the three worlds sanctifies, That You, जगत्-गुरु:-अधोक्षज of universe The Preceptor, beyond sense-perception या: प्रविष्ट: Who (Ganga) has entered O Lord! Surely, today our residences are blessed, in that, You have entered them. You, Who are the embodiment of all the gods, manes, beings, kings, Whose feet washed waters, that are named as Ganga, purifies all the three worlds, and You Who are The Preceptor of the universe, and are beyond sense perceptions.


क: पण्डितस्त्वदपरं शरणं समीयाद् भक्तप्रियादृतगिर: सुहृद: कृतज्ञात् ।
सर्वान् ददाति सुहृदो भजतोऽभिकामानात्मानमप्युपचयापचयौ न यस्य ॥२६॥
क: पण्डित:-त्वत्-परम् which wise (person) You besides
शरणम् समीयाद् shelter will seek भक्त-प्रिय-आदृत-गिर: the devotees fond of, honouring their words, सुहृद: कृतज्ञात् friend, grateful, सर्वान् ददाति सुहृद: भजत:- to all give, the friends worshipping, अभिकामान्-आत्मानम्- the desires, Own Self, अपि-उपचय-अपचयौ न यस्य also, increase decrease, are not Whose Which wise person will seek shelter in any other than You. You who are fond of Your devotees, Who honour the words, are a friend, and are grateful, and fulfil the desires of all who worship You, and to Your friends, You also give away Your Own Self, which is not subject to increase or decrease.


दिष्ट्या जनार्दन भवानिह न: प्रतीतो योगेश्वरैरपि दुरापगति: सुरेशै: ।
छिन्ध्याशु न: सुतकलत्रधनाप्तगेहदेहादिमोहरशनां भवदीयमायाम् ॥२७॥
दिष्ट्या जनार्दन भवान्- fortunately, O Janaardana! (Krishna), You,
इह न: प्रतीत: योगेश्वरै:- here to us are visible, by the Yoga masters अपि दुराप-गति: सुरेशै: also unattainable, in nature, by the gods' rulers छिन्धि-आशु न: सुत-कलत्र- snap away soon our son, wife, धन-आप्त-गेह-देह-आदि wealth, relatives, house, body and other मोह-रशनाम् भवदीय-मायाम् infatuation cords, Your Own Maayaa O Krishna! O Sorrow Killer of all men! Fortunately, You are visible to us, here, in our own houses. You, Who are by nature unattainable even by the masters of Yoga, and the rulers of the gods, do snap away soon, Your Maayaa, in form of the infatuation cord towards our children, wife, wealth, relatives, house, body and such other things.


श्री शुक उवाच - Shree Shuka said - इत्यर्चित: संस्तुतश्च भक्तेन भगवान् हरि: ।
अक्रूरं सस्मितं प्राह गीर्भि: सम्मोहयन्निव ॥२८॥
इति-अर्चित: संस्तुत:-च thus worshipped extolled and
भक्तेन भगवान् हरि: by the devotee, Lord Shree Hari, अक्रूरम् सस्मितम् प्राह to Akroora, smilingly said, गीर्भि: सम्मोहयन्-इव in a voice, enchanting (him) as if Thus, after being worshipped, and extolled by the devotee, Lord Shree Hari smilingly said to Akroora, in a voice as if enchanting him.


श्री भगवान् उवाच - The Lord said - त्वं नो गुरु: पितृव्यश्च श्लाघ्यो बन्धुश्च नित्यदा ।
वयं तु रक्ष्या: पोष्याश्च अनुकम्प्या: प्रजा हि व: ॥२९॥
त्वम् न: गुरु: पितृव्य:-च you are our preceptor, uncle, and
श्लाघ्य: बन्धु:-च नित्यदा praiseworthy friend, and of always वयम् तु रक्ष्या: पोष्या:-च we, indeed are to be protected, nourished and अनुकम्प्या: प्रजा हि व: to be treated compassionately, children only of yours You are our preceptor, uncle, and praiseworthy friend of always. Indeed, we are just your children needing to be protected, nourished and to be treated with compassion by you.


भवद्विधा महाभागा निषेव्या अर्हसत्तमा: ।
श्रेयस्कामैर्नृभिर्नित्यं देवा: स्वार्था न साधव: ॥३०॥
भवत्-विधा: महाभागा: you like, highly blessed
निषेव्या: अर्ह-सत्तमा: are worthy to be adored, most worthy souls श्रेय:-कामै:-नृभि:-नित्यम् by blessings seeking people, always देवा: स्वार्था: न साधव: gods have self-interest, not the virtuous People who are highly blessed, like you, and are the most worthy souls, should always be adored by those who seek blessings, because, the gods are prompted by their self interests, not so the noble virtuous souls.


न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामया: ।
ते पुनन्त्युरुकालेन दर्शनादेव साधव: ॥३१॥
न हि-अम्मयानि तीर्थानि not indeed of water pilgrimages,
न देवा: मृत्-शिलामया: nor deities of clay and stone, ते पुनन्ति-उरु-कालेन they, sanctify after a long time दर्शनात्-एव साधव: by sight only, the pious Indeed, it is not that the water bodied pilgrimage places, or the images of deities of clay or stone, do not sanctify. They do so, but only after a long time, whereas, the pious people sanctify just by their sight.


स भवान् सुहृदां वै न: श्रेयाञ्छ्रेयश्चिकीर्षया ।
जिज्ञासार्थं पाण्डवानां गच्छस्व त्वं गजाह्वयम् ॥३२॥
स: भवान् सुहृदाम् वै न: that, you, of the friends, surely, our
श्रेयान्-श्रेय:-चिकीर्षया the best well wishing जिज्ञासा-अर्थम् पाण्डवानाम् for enquiring purpose, of the Paandavas, गच्छस्व त्वम् गजाह्वयम् may go you to Hastinaapura That, you, are the best of our friends, surely wishing our good. So, for the purpose of enquiring after the good of the Paandavas, do go to Hastinaapura.


पितर्युपरते बाला: सह मात्रा सुदु:खिता: ।
आनीता: स्वपुरं राज्ञा वसन्त इति शुश्रुम ॥३३॥
पितरि-उपरते बाला: father having died, the children
सह मात्रा सुदु:खिता: with their mother very saddened आनीता: स्व-पुरम् राज्ञा were brought to own city, by the king, वसन्त: इति शुश्रुम they live (there), this I have heard Very saddened, after the death of their father, the children and their mother were brought by the king to his own city. I have heard that they live there.


तेषु राजाम्बिकापुत्रो भ्रातृपुत्रेषु दीनधी: ।
समो न वर्तते नूनं दुष्पुत्रवशगोऽन्धदृक् ॥३४॥
तेषु राजा-अम्बिका-पुत्र: towards them, the king, Ambika's son (Dhritaraashtra)
भ्रातृ-पुत्रेषु दीन-धी: with the nephews, the mean minded सम: न वर्तते नूनम् equally does not deal, undoubtedly, दुष्पुत्र-वशग:-अन्ध-दृक् by the evil son's influence, the blind eyed The blind eyed and mean minded king, Ambika's son (Dhritaraashtra), does not deal equally, towards them, his nephews, by the influence of his evil son, Duryodhana.


गच्छ जानीहि तद्वृत्तमधुना साध्वसाधु वा ।
विज्ञाय तद् विधास्यामो यथा शं सुहृदां भवेत् ॥३५॥
गच्छ जानीहि तत्-वृत्तम्- go, and find out, that matter,
अधुना साधु-असाधु वा now, good bad or, विज्ञाय तत् विधास्याम: knowing that, will arrange, यथा शम् सुहृदाम् भवेत् in a manner, well of the relations may be Do go and ascertain, in that matter, if the situation is good or bad now. After knowing that, we will arrange things in a manner that the relatives' welfare is ensured.


इत्यक्रूरं समादिश्य भगवान् हरिरीश्वर: ।
सङ्कर्षणोद्धवाभ्यां वै तत: स्वभवनं ययौ ॥३६॥
इति-अक्रूरम् समादिश्य thus, Akroora directing,
भगवान् हरि:-ईश्वर: The Lord Shree Hari, The All-mighty सङ्कर्षण-उद्धवाभ्याम् with Balaraama and Uddhava, वै तत: स्व-भवनम् ययौ directly from there, to own residence went Thus, The All-mighty Shree Hari, The Lord, having directed Akroora, from there, went directly to His own residence along with Balaraama and Uddhava.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे अष्टचत्वारिंश: अध्याय: ॥४८॥
Thus ends the forty-eighth discourse in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.