श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: अष्टसप्ततितम: अध्याय: श्री शुक उवाच - Shree Shuka said - शिशुपालस्य शाल्वस्य पौण्ड्रकस्यापि दुर्मति: ।
परलोकगतानां च कुर्वन् पारोक्ष्यसौहृदम् ॥१॥
शिशुपालस्य शाल्वस्य of Shishupaala, Shaalva,
पौण्ड्रकस्य-अपि दुर्मति: Paundraka also, the dumb witted, पर-लोक-गतानाम् of the to the other world gone, च कुर्वन् पारोक्ष्य-सौहृदम् and taking up the old friendship Dantavaktra, the dumb witted, was a friend of Shishupaala, Shaalva, Paundraka also, they being dead, to avenge for the old friendship,….


एक: पदाति संक्रुद्धो गदापाणि: प्रकम्पयन् ।
पद्भ्यामिमां महाराज महासत्त्वो व्यदृश्यत ॥२॥
एक: पदाति: संक्रुद्ध: alone, on foot, enraged,
गदा-पाणि: प्रकम्पयन् mace in hand, shaking पद्भ्याम्-इमाम् महाराज with feet this (earth), O Great King! महा-सत्त्व: व्यदृश्यत with great power, was seen O Great King! He was seen alone, on foot, enraged, with a mace in hand, shaking this earth with his great power.


तं तथाऽऽयान्तमालोक्य गदामादाय सत्वर: ।
अवप्लुत्य रथात् कृष्ण: सिन्धुं वेलेव प्रत्यधात् ॥३॥
तम् तथा-आयान्तम्-आलोक्य him thus coming, seeing,
गदाम्-आदाय सत्वर: mace taking up hastily, अवप्लुत्य रथात् कृष्ण: jumped from the chariot Krishna, सिन्धुम् वेला-इव प्रत्यधात् the ocean by the shore like intercepted Shree Krishna, seeing him approaching like that, hastily took up a mace and jumped from the chariot and intercepted him like the shore checks the ocean.


गदामुद्यम्य कारूषो मुकुन्दं प्राह दुर्मद: ।
दिष्ट्या दिष्ट्या भवानद्य मम दृष्टि पथं गत: ॥४॥
गदाम्-उद्यम्य कारूष: the mace wielding, Dantavaktra,
मुकुन्दम् प्राह दुर्मद: to Mukunda said, the arrogant, दिष्ट्या दिष्ट्या भवान्-अद्य 'Luckily, O luckily! You today मम दृष्टि पथम् गत: in my sight's way have come' Dantavaktra, the arrogant was wielding the mace, and he said to Shree Krishna, ' Luckily today You have come in the path of my sight!'


त्वं मातुलेयो न: कृष्ण मित्रध्रुङ्मां जिघांससि ।
अतस्त्वां गदया मन्द हनिष्ये वज्रकल्पया ॥५॥
त्वम् मातुलेय: न: कृष्ण You, maternal brother ours, O Krishna!
मित्र-ध्रुक्-माम् जिघांससि Friends' killer, me want to kill, अत:-त्वाम् गदया मन्द therefore you with the mace, O Fool! हनिष्ये वज्र-कल्पया will kill thunderbolt like O Krishna! You are our maternal brother, but You are a killer of friends, and also want to kill me. Therefore, O Fool! I will kill You with this thunderbolt like mace.


तर्ह्यानृण्यमुपैम्यज्ञ मित्राणां मित्रवत्सल: ।
बन्धुरूपमरिं हत्वा व्याधिं देहचरं यथा ॥६॥
तर्हि-अनृण्यम्-उपैमि-अज्ञ so, debtless will become, O Ignorant!
मित्राणाम् मित्र-वत्सल: of the friends, (I) of the friends fond of बन्धु-रूपम्-अरिम् हत्वा in friend's disguise, enemy by killing व्याधिम् देह-चरम् यथा disease of the embodied like O Ignorant One! as I am fond of friends, so I will become debtless of my friends, by killing an enemy in the disguise of a friend, just as a disease is to the embodied being.


एवं रूक्षैस्तुदन् वाक्यै: कृष्णं तोत्त्रैरिव द्विपम् ।
गदयाताडयन्मूर्ध्नि सिंहवद् व्यनदच्च स: ॥७॥
एवम् रूक्षै:-तुदन् वाक्यै: such with dry pricking words,
कृष्णम् तोत्त्रै:-इव द्विपम् Krishna, with goads like elephant, गदया-ताडयन्-मूर्ध्नि with the mace struck on the head, सिंह-वत् व्यनदत्-च स: lion like roared and he With such thorn like words, pricking Krishna, like an elephant is pricked with a goad, he struck the mace on His head, and roared like a lion.


गदयाभिहतोऽप्याजौ न चचाल यदूद्वह: ।
कृष्णोऽपि तमहन् गुर्व्या कौमोदक्या स्तनान्तरे ॥८॥
गदया-अभिहत:-अपि-आजौ by the mace hit though,
न चचाल यदू-उद्वह: in the battle, was not dismayed, of the Yadus' the jewel, कृष्ण:-अपि तम्-अहन् Krishna, also, him struck गुर्व्या कौमोदक्या स्तन-अन्तरे by the heavy Kaumodaki in the chest middle Krishna, the jewel of the Yadus', even though hit by the mace was not dismayed in the battle. He struck him back with His heavy Kaumodaki in the middle of the chest.


गदानिर्भिन्नहृदय उद्वमन् रुधिरं मुखात् ।
प्रसार्य केशबाह्वङ्घ्रीन् धरण्यां न्यपतद् व्यसु: ॥९॥
गदा-निर्भिन्न-हृदय: by the mace shattered
उद्वमन् रुधिरम् मुखात् vomiting blood from the mouth प्रसार्य केश-बाहु-अङ्घ्रीन् throwing about the hair, arms, legs, धरण्याम् न्यपतत् व्यसु: on the earth fell lifeless Dantavaktra, with his heart shattered by the mace, threw about his hair, arms and legs, and fell on the earth lifeless.


तत: सूक्ष्मतरं ज्योति: कृष्णमाविशदद्भुतम् ।
पश्यतां सर्वभूतानां यथा चैद्यवधे नृप ॥१०॥
तत: सूक्ष्म-तरम् ज्योति: after that, a small speck like light
कृष्णम्-आविशत्-अद्भुतम् in Krishna entered strange पश्यताम् सर्व-भूतानाम् as looked on all the beings यथा चैद्य-वधे नृप just as on Shishupaala killing, O King! O King! After that, as all the beings looked on, a small speck like strange light entered into Krishna, just as when Shishupaala was killed.


विदूरथस्तु तद्भ्राता भ्रातृशोकपरिप्लुत: ।
आगच्छदसिचर्मभ्यामुच्छ्वसस्तज्जिघांसया ॥११॥
विदूरथ:-तु तत्-भ्राता Vidooratha, indeed, his brother,
भ्रातृ-शोक-परिप्लुत: in brother's sorrow plunged, आगच्छत्-असि-चर्मभ्याम्- came, sword and shield with उच्छ्वसन्-तत्-जिघांसया breathing, Him wanting to kill His brother, indeed, Vidooratha, plunged in his brother's sorrow, approached with a sword and shield, breathing heavily, wanting to kill Him.


तस्य चापतत: कृष्णश्चक्रेण क्षुरनेमिना ।
शिरो जहार राजेन्द्र सकिरीटं सकुण्डलम् ॥१२॥
तस्य च-आपतत: कृष्ण:- his and approaching, Krishna
चक्रेण क्षुर-नेमिना with the discus sharp edged, शिर: जहार राजेन्द्र head cut off, O Great King! स-किरीटम् स-कुण्डलम् with the crown and the ear-rings As he approached, Krishna, with His sharp edged discus, He cut off his head along with the crown and the ear-rings, O Great King!


एवं सौभं च शाल्वं च दन्तवक्त्रं सहानुजम् ।
हत्वा दुर्विषहानन्यैरीडित: सुरमानवै: ॥१३॥
एवम् सौभम् च शाल्वम् thus, Saubha, and Shaalva,
च दन्तवक्त्रम् सह-अनुजम् and Dantavaktra, with his younger brother, हत्वा दुर्विषहान्-अन्यै:- killing, unkillable by others, ईडित: सुर-मानवै: praised by gods and humans Thus, having destructed Saubha, and killed Shaalva, Dantavaktra, and his younger brother, who were difficult to be killed by others, He was extolled by the gods and human beings.


मुनिभि: सिद्धगन्धर्वैर्विद्याधरमहोरगै: ।
अप्सरोभि: पितृगणैर्यक्षै: किन्नरचारणै: ॥१४॥
मुनिभि: सिद्ध-गन्धर्वै:- by the sages, Siddhas, Gandharvas,
विद्याधर-महोरगै: Vidyaadharas, the great serpants, अप्सरोभि: पितृ-गणै:- Apsaras, the manes, यक्षै: किन्नर-चारणै: Yakshas, Kinnaras, and Chaaranas He was extolled by the sages, Siddhas, Gandharvas, Vidyaadharas, the great serpants, Apsaras, the manes, Yakshas, Kinnaras, and Chaaranas.


उपगीयमानविजय: कुसुमैरभिवर्षित: ।
वृतश्च वृष्णिप्रवरैर्विवेशालङ्कृतां पुरीम् ॥१५॥
उपगीयमान-विजय: being sung of the victory,
कुसुमै:-अभिवर्षित: with flowers showered, वृत:-च वृष्णि-प्रवरै:- surrounded by prominent Yadus, विवेश-अलङ्कृताम् पुरीम् entered the decorated city As Shree Krishna entered the decorated city of Dwaarakaa, accompanied by prominent Yadus, His victory was being sung of, and He was showered with flowers.


एवं योगेश्वर: कृष्णो भगवाञ्जगदीश्वर: ।
ईयते पशुदृष्टीनां निर्जितो जयतीति स: ॥१६॥
एवम् योग-ईश्वर: कृष्ण: in this manner, of Yoga The Master, Lord Krishna,
भगवान्-जगत्-ईश्वर: The All-mighty, of the universe, The Controller, ईयते पशु-दृष्टीनाम् is seen by the lowly sighted, निर्जित: जयति-इति स: defeated, wins indeed He In this manner, of Yoga The Master, Lord, Krishna, The All-mighty, of the universe The Controller, by the lowly sighted is seen as defeated, in fact He always wins.


श्रुत्वा युद्धोद्यमं राम: कुरूणां सह पाण्डवै: ।
तीर्थाभिषेकव्याजेन मध्यस्थ: प्रययौ किल ॥१७॥
श्रुत्वा युद्ध-उद्यमम् राम: on hearing of the battle preparations, Balaraama
कुरूणाम् सह पाण्डवै: of the Kurus with the Paandavas, तीर्थ-अभिषेक-व्याजेन for bathing in holy water's pretext मध्यस्थ: प्रययौ किल neutral, went away indeed When Balaraama heard of the preparations for a war of the Kauravaas and the Paandavas, he being neutral, went away with the pretext of bathing in holy waters.


स्नात्वा प्रभासे सन्तर्प्य देवर्षिपितृमानवान् ।
सरस्वतीं प्रतिस्रोतं ययौ ब्राह्मणसंवृत: ॥१८॥
स्नात्वा प्रभासे सन्तर्प्य bathing in Prabhaasa, offering water
देवर्षि पितृ-मानवान् to the celestial sages, manes and men, सरस्वतीम् प्रति-स्रोतम् of Saraswati's origining stream, ययौ ब्राह्मण-संवृत: went, with Braahmanas accompanied He bathed in the Prabhaasa, and offered water to the celestial sages, manes and men, and proceeded towards the origining stream of Sarasvati, accompanied by some Braahmanas.


पृथूदकं बिन्दूसरस्त्रितकूपं सुदर्शनम् ।
विशालं ब्रह्मतीर्थं च चक्रं प्राचीं सरस्वतीम् ॥19॥
पृथूदकम् बिन्दूसर:- to Prithoodaka, Bindusara,
त्रितकूपम् सुदर्शनम् Tritakoopa, Sudarshana, विशालम् ब्रह्म-तीर्थम् च Vishaala, Brahmateertha, and चक्रम् प्राचीम् सरस्वतीम् Chakra, to east going Sarasvati He went to Prithoodaka, Bindusara, Tritakoopa, Sudarshana, Vishaala, Brahmateertha, and Chakra, to from where Sarasvati goes eastwards.


यमुनामनु यान्येव गङ्गामनु च भारत ।
जगाम नैमिषं यत्र ऋषय: सत्रमासते ॥२०॥
यमुनाम्-अनु यानि-एव Yamuna near, those (holy places) and
गङ्गाम्-अनु च भारत Ganga near, and O Bhaarata! जगाम नैमिषम् went to Naimisha यत्र ऋषय: सत्रम्-आसते where sages, long courses in religion were conducting O Bhaarata! He went to the pilgrim places near the Yamuna and the Ganga, then he went to Naimisha where the sages were conducting long courses in religion.


तमागतमभिप्रेत्य मुनयो दीर्घसत्रिण: ।
अभिनन्द्य यथान्यायं प्रणम्योत्थाय चार्चयन् ॥२१॥
तम्-आगतम्-अभिप्रेत्य him, come, knowing
मुनय: दीर्घ-सत्रिण: the sages, in long course (engaged) अभिनन्द्य यथा-न्यायम् welcomed, as per their position, प्रणम्य-उत्थाय च-अर्चयन् bowing, getting up, worshipped When the sages, engaged in the long course, came to know of his coming, got up and welcoming him, bowed to him and worshipped him, according to their own positions.


सोऽर्चित: सपरीवार: कृतासनपरिग्रह: ।
रोमहर्षणमासीनं महर्षे: शिष्यमैक्षत ॥२२॥
स:-अर्चित: स-परीवार: he, after being worshipped with his people,
कृत-आसन-परिग्रह: having seat taken, रोमहर्षणम्-आसीनम् Romaharshana seated महर्षे: शिष्यम्-ऐक्षत of the great sages' disciple saw After he was worshipped and had taken his seat along with his own people, he saw Romaharshana, the disciple of the great sage, Vyaasa, seated.


अप्रत्युत्थायिनं सूतमकृतप्रह्वणाञ्जलिम् ।
अध्यासीनं च तान् विप्रांश्चुकोपोद्वीक्ष्य माधव: ॥२३॥
अप्रत्युत्थायिनम् सूतम् who had not arisen, the Soota,
अकृत-प्रह्वण-अञ्जलिम् had not bowed with joined palms, अध्यासीनम् च तान् विप्रान् was seated higher than the Braahmanas, चुकोप-उद्वीक्ष्य माधव: was enraged, seeing Balaraama The Soota, who had not arisen, had not bowed with joined palms, and was seated higher than the Braahmanas, seeing that, Balaraama was enraged.


कस्मादसाविमान् विप्रानध्यास्ते प्रतिलोमज: ।
धर्मपालांस्तथैवास्मान् वधमर्हति दुर्मति: ॥२४॥
कस्मात्-असौ-इमान् how does he , from these
विप्रान्-अध्यास्ते प्रतिलोमज: Braahmanas, higher seat sits, Pratiloma's son, धर्मपालान्-तथा-एव-अस्मान् from the law custodians and even us, वधमर्हति दुर्मति: death deserves, the wicked minded How come, he, the son of Pratiloma, sits on a higher seat than these Braahmanas, and even us, the custodians of law? He, the wicked minded deserves death.


ऋषेर्भगवतो भूत्वा शिष्योऽधीत्य बहूनि च ।
सेतिहासपुराणानि धर्मशास्त्राणि सर्वश: ॥२५॥
ऋषे:-भगवत: भूत्वा शिष्य:- of the sage worshipful, being the disciple,
वधम्-अर्हति दुर्मति: to be killed deserves the wicked minded अधीत्य बहूनि च having learned many and स-इतिहास-पुराणानि along with the history, Puraanas, धर्म-शास्त्राणि सर्वश: religious scriptures all of them, He, being the disciple of the worshipful sage, having extensively learnt the history, Puraanas and the religious scriptures, all of them,….


अदान्तस्याविनीतस्य वृथा पण्डितमानिन: ।
न गुणाय भवन्ति स्म नटस्येवाजितात्मन: ॥२६॥
अदान्तस्य-अविनीतस्य of the uncultured, arrogant,
वृथा पण्डित-मानिन: needlessly, erudite considering न गुणाय भवन्ति स्म not for the good become नटस्य-इव-अजित-आत्मन: an actor like, of the uncontrolled self For the one who is uncultured, arrogant, falsely believes himself to be erudite, his learning is of no good, like that of an actor, without self control.


एतदर्थो हि लोकेऽस्मिन्नवतारो मया कृत: ।
वध्या मे धर्मध्वजिनस्ते हि पातकिनोऽधिका: ॥२७॥
एतत्-अर्थ: हि लोके-अस्मिन्- for this reason only, in the world this,
अवतार: मया कृत: descent by Me is taken बध्या: मे धर्म-ध्वजिन:- worthy to be killed by Me, the religious flag upholders, ते हि पातकिन:-अधिका: they, indeed, sinners most It is for this reason that I have descended on this earth, which is to kill those who are worthy to be killed, who are unrighteous and flaunt righteousness. They, in fact are the most sinful.


एतावदुक्त्वा भगवान् निवृत्तोऽसद्वधादपि ।
भावित्वात्तं कुशाग्रेण करस्थेनाहनत् प्रभु: ॥२८॥
एतावत्-उक्त्वा भगवान् so saying, The Mighty
निवृत्त:-असत्-वधात्-अपि having given up, of the unrighteous killing, though, भावित्वात्-तम् कुश-अग्रेण as destined, him, with the grass point करस्थेन-अहनत् प्रभु: in hand held, killed Balaraama So saying, even though The Mighty Balaraama had desisted from killing the unrighteous, killed him with the point of a grass, which he held in the hand, because it was so destined.


हाहेति वादिन: सर्वे मुनय: खिन्नमानसा:।
ऊचु: सङ्कर्षणं देवमधर्मस्ते कृत: प्रभो ॥२९॥
हा-हा-इति वादिन: सर्वे 'Alas! Alas! Saying, all
मुनय: खिन्न-मानसा: the sages, troubled in mind, ऊचु: सङ्कर्षणम् देवम्- said to Sankarshana The Lord, अधर्म:-ते कृत: प्रभो 'unrighteously by You is done, O Lord!' All the sages with troubled minds exclaimed 'Alas! Alas! O Lord You have acted in an unrighteous manner.'


अस्य ब्रह्मासनं दत्तमस्माभिर्यदुनन्दन ।
आयुश्चात्माक्लमं तावद् यावत् सत्रं समाप्यते ॥३०॥
अस्य ब्रह्म-आसनम् दत्तम्- to him Braahmana's seat was given
अस्माभि:-यदु-नन्दन by us, O Yadu's delight! आयु:-च-आत्म-अक्लमम् age and physical unwariness, तावद् यावत् सत्रम् समाप्यते till, until the assembly is concluded O Delight of the Yadu's! the seat of a Braahmin was given to him by us, and also the promise of a long age without physical weariness, until the assembly is concluded.


अजानतैवाचरितस्त्वया ब्रह्मवधो यथा ।
योगेश्वरस्य भवतो नाम्नायोऽपि नियामक: ॥३१॥
अजानता-एव-आचरित:- unknowingly, only have acted
त्वया ब्रह्म-वध: यथा You, Braahmana's killing because, योगेश्वरस्य भवत: for The Yoga Master You, न-आम्नाय:-अपि नियामक: not Veda also is to rule You have acted in this manner unknowingly only. But it is a killing of a Braahmana. But, for You, The Master of Yoga, even the Vedas cannot give a rule.


यद्येतद् ब्रह्महत्याया: पावनं लोकपावन ।
चरिष्यति भवाँल्लोकसङ्ग्रहोऽनन्यचोदित: ॥३२॥
यदि-एतत् ब्रह्म-हत्याया: if this, of the Braahmana's killing
पावनम् लोक-पावन atonement, the world sanctifying, चरिष्यति भवान्- performs Yourself, लोक-सङ्ग्रह:-अनन्य-चोदित: for the world setting example, by others unprompted If for this act of a Braahmana's killing, You by Yourself perform a world purifying atonement, it will set an example for the world, unprompted by anyone.


श्री भगवान्-उवाच - Lord Balaraama said - करिष्ये वधनिर्वेशं लोकानुग्रहकाम्यया ।
नियम: प्रथमे कल्पे यावान् स तु विधीयताम् ॥३३॥
करिष्ये वध-निर्वेशम् will do the killing atonement
लोक-अनुग्रह-काम्यया for the world's lesson for teaching नियम: प्रथमे कल्पे the rules for the first step यावान् स: तु विधीयताम् those, that indeed lay down I will certainly do atonement for the killing committed, with the desire for giving a lesson to the world. Those rules for the first step of that, do lay them down.


दीर्घमायुर्बतैतस्य सत्त्वमिन्द्रियमेव च ।
आशासितं यत्तद्ब्रूत साधये योगमायया ॥३४॥
दीर्घम्-आयु:-बत-एतस्य long life, certainly his,
सत्त्वम्-इन्द्रियम्-एव च strength, senses even and, आशासितम् यत्-तत्-ब्रूत hope to get, which, that say, साधये योग-मायया will accomplish by Yoga Maayaa If long life, physical strength, return of senses, is desired for him, by you all, say that, I will accomplish all that by Yoga Maayaa.


ऋषय: ऊचु: _ The sages said - अस्त्रस्य तव वीर्यस्य मृत्योरस्माकमेव च ।
यथा भवेद् वच: सत्यं तथा राम विधीयताम् ॥३५॥
अस्त्रस्य तव वीर्यस्य of the weapons, of Your valour,
मृत्यो:-अस्माकम्-एव च of Death, our even and यथा भवेद् वच: सत्यम् so as may be words true तथा राम विधीयताम् so, O Balaraama! Arrange accordingly O Balaraama! Do arrange for some way out that, Your weapon and prowess, the infallibility of death, and our words of boon, may stand to be true.


श्री भगवान्-उवाच - Lord Balaraama said - आत्मा वै पुत्र उत्पन्न इति वेदानुशासनम् ।
तस्मादस्य भवेद् वक्ता आयुरिन्द्रियसत्त्ववान् ॥३६॥
आत्मा वै पुत्र: उत्पन्न: ones' own self, surely as son is born,
इति चेत्-अनुशासनम् this if the Vedas declare, तस्मात्-अस्य भवेत् वक्ता then, his (son) will be the orator, आयु:-इन्द्रिय-सत्त्ववान् with long age, of senses and body strong If the Vedas declare that ones own self is born as a son, then his son will be the orator, endowed with long life, strength of body and senses.


किं व: कामो मुनिश्रेष्ठा ब्रूताहं करवाण्यथ ।
अजानतस्त्वपचितिं यथा मे चिन्त्यतां बुधा: ॥३७॥
किम् व: काम: मुनि-श्रेष्ठा what is you all's desire, O sages the best,
ब्रूत-अहम् करवाणि-अथ do say, I will do now, अजानत:-तु-अपचितिम् unknowingly indeed the sin, यथा मे चिन्त्यतां बुधा: in that My (atonement) consider O Learned Ones! O Best of the sages! What is the desire of you all, do say, I will do that now. As to the sin committed unknowingly, O Learned Ones! Consider the atonement.


ऋषय: ऊचु: - The sages said - इल्वलस्य सुतो घोरो बल्वलो नाम दानव: ।
स दूषयति न: सत्रमेत्य पर्वणि पर्वणि ॥३८॥
इल्वलस्य सुत: घोर: Ilvala's son terrible,
बल्वल: नाम दानव: Balwala named demon, स: दूषयति न: सत्रम्- he impurifies, our assembly, एत्य पर्वणि पर्वणि coming every fortnight Ilvala's son, the terrible demon, Balwala by name, comes every fortnight and impurifies the sanctity of our assembly.


तं पापं जहि दाशार्ह तन्न: शुश्रूषणं परम् ।
पूयशोणितविण्मूत्रसुरामांसाभिवर्षिणम् ॥३९॥
तम् पापम् जहि दाशार्ह him the sinful, kill, O Balaraama!
तत्-न: शुश्रूषणम् परम् that of ours, service great पूय-शोणित-विट्-मूत्र-सुरा- pus, blood, faeces, urine, wine, मांस-अभिवर्षिणम् flesh throws O Balaraama! He, the sinful throws pus, blood, faeces, urine, wine, flesh on us. Do kill him. That will be a great service to us.


ततश्च भारतं वर्षं परीत्य सुसमाहित: ।
चरित्वा द्वादश मासांस्तीर्थस्नायी विशुद्ध्यसे ॥४०॥
तत:-च भारतम् वर्षम् after that, the Bhaarata Varsha,
परीत्य सुसमाहित: traverse, with a steady mind, चरित्वा द्वादश मासान्- going about for twelve months, तीर्थ-स्नायी विशुद्ध्यसे in holy waters bathing, you will be purified After that, for twelve months traverse the whole of Bhaarata Varsha, with a steady mind, bathing in the holy waters, then you will be purified and be rid of this sin.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे बलदेवचरित्रे बल्वलवधोपक्रमो नाम अष्टसप्ततितम: अध्याय: ॥७८॥
Thus ends the seventy-eighth discourse entitled 'A Prelude to the Destruction of Balwala,' forming part of the narrative of Baladeva in the latter half of Book Ten of the great and glorious Bhaagavata-Puraana.