श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: चतुरशीतितम: अध्याय: श्री शुक उवाच - Shree Shuka said - श्रुत्वा पृथा सुबलपुत्र्यथ याज्ञसेनी माधव्यथ क्षितिपपत्न्य उत स्वगोप्य: ।
कृष्णेऽखिलात्मनि हरौ प्रणयानुबन्धं सर्वा विसिस्म्युरलमश्रुकलाकुलाक्ष्य: ॥१॥
श्रुत्वा पृथा सुबलपुत्री-अथ hearing, Kunti, Gaandhaari, then
याज्ञसेनी माधवी-अथ क्षितिप- Draupadi, Subhadra, then, the kings' पत्न्य उत स्व-गोप्य: wives, even our Gopis, कृष्णे-अखिल-आत्मनि हरौ in Krishna, The Eternal Self , Shree Hari, प्रणय-अनुबन्धम् सर्वा: विसिस्म्यु:- by love tied all, were amazed अलम्-अश्रु-कला-आकुल-अक्ष्य: much, with tear streams bedimmed eyes On hearing this, Kunti, Gaandhaari, Draupadi, Subhadra, the kings' wives, even our Gopis, who were all tied with love for The Eternal Soul, Shree Hari, Krishna, were much amazed and their eyes were bedimmed with streams of tears of joy.


इति सम्भाषमाणासु स्त्रीभि: स्त्रीषु नृभिर्नृषु ।
आययुर्मुनयस्तत्र कृष्णरामदिदृक्षया ॥२॥
इति सम्भाषमाणासु thus, conversing,
स्त्रीभि: स्त्रीषु नृभि:-नृषु with women the women, men with men, आययु:-मुनय:-तत्र came the sages there, कृष्ण-राम-दिदृक्षया Krishna and Balaraama to meet As the women were conversing with the women and the men with the men, the sages came there to meet Krishna and Balaraama.


द्वैपायनो नारदश्च च्यवनो देवलोऽसित: ।
विश्वामित्र: शतानन्दो भरद्वजोऽथ गौतम: ॥३॥
द्वैपायन: नारद:-च Dwepaayana, Naarada, and
च्यवन: देवल:-असित: Chyavana, Devala, Asita, विश्वामित्र: शतानन्द: Vishwaamitra, Shataananda, भरद्वाज:-अथ गौतम: Bharadvaaja then, Gautama Dwepaayana, Naarada, and Chyavana, Devala, Asita, Vishwaamitra, Shataananda, Bharadvaaja then, Gautama.


राम: सशिष्यो भगवान् वशिष्ठो गालवो भृगु: ।
पुलस्त्य: कश्यपोऽत्रिश्च मार्कण्डेयो बृहस्पति: ॥४॥
राम: स-शिष्य: भगवान् Parashuraama, with disciples, The Lord,
वशिष्ठ: गालव: भृगु: Vashishtha, Gaalava, Bhrigu, पुलस्त्य: कश्यप:-अत्रि:-च Pulastya, Kashyapa, Atri, and मार्कण्डेय: बृहस्पति: Maarkandeya, Brihaspati The Lord Parashuraama came with his disciples, and came Vashishtha, Gaalava, Bhrigu, Pulastya, Kashyapa, Atri, Maarkandeya, and Brihaspati.


द्वितस्त्रितश्चैकतश्च ब्रह्मपुत्रास्तथाङ्गिरा: ।
अगस्त्यो याज्ञवल्क्यश्च वामदेवादयोऽपरे ॥५॥
द्वित:-त्रित:-च-एकत:-च Dwita, Trita, and Ekata, and,
ब्रह्म-पुत्रा:-तथा-अङ्गिरा: Brahma's sons, also Angiraa, अगस्त्य: याज्ञवल्क्य:-च Agastya, Yagyavalkya and वामदेव-आदय:-अपरे Vaamadeva and also others Dwita, Trita, and Ekata, and, Brahma's sons, also Angiraa, Agastya, Yagyavalkya and Vaamadeva and also others came.


तान् दृष्ट्वा सहसोत्थाय प्रागासीना नृपादय: ।
पाण्डवा: कृष्णरामौ च प्रणेमुर्विश्ववन्दितान् ॥६॥
तान् दृष्ट्वा सहसा-उत्थाय them seeing, at once stood up
प्राक्-आसीना: नृप-आदय: before seated kings and others, पाण्डवा: कृष्ण-रामौ च Paandavas, Krishna, Balaraama and प्रणेमु:-विश्व-वन्दितान् bowed (to them) by the world revered The Paandavas, Krishna and Balaraama and all the kings who were seated there from before, at once stood up on seeing the sages, who are revered by every one in the world, and bowed to them.


तानानर्चुर्यथा सर्वे सहरामोऽच्युतोऽर्चयत् ।
स्वागतासनपाद्यार्घ्यमाल्यधूपानुलेपनै: ॥७॥
तान्-आनर्चु:-यथा सर्वे them worshipped as, all,
सह-राम:-अच्युत:-अर्चयत् with Balaraama The Infinite Lord, worshipped, स्वागत-आसन-पाद्य-अर्घ्य- by welcoming, seat offering, feet water, माल्य-धूप-अनुलेपनै: garlands, incense and sandal paste All of them worshipped them, as Balaraama and The Infinite Lord Krishna worshipped them, by welcoming, offering seat, water to wash feet, garlands, incenses and sandal paste.


उवाच सुखमासीनान् भगवान् धर्मगुप्तनु: ।
सदसस्तस्य महतो यतवाचोऽनुशृण्वत: ॥८॥
उवाच सुखम्-आसीनान् said, to them, well-seated,
भगवान् धर्म-गुप्-तनु: The Lord, for righteousness, taken body, सदस:-तस्य महत: the assembly His great यत-वाच:-अनुशृण्वत: that talk heard attentively The Lord, Who had taken human body to protect righteousness, said to the well seated sages, and everyone in the assembly attentively listened to His great talk.


श्री भगवान्-उवाच - The Lord said - अहो वयं जन्मभृतो लब्धं कार्त्स्न्येन तत्फलम् ।
देवानामपि दुष्प्रापं यद् योगेश्वरदर्शनम् ॥९॥
अहो वयम् जन्म-भृत: O! we, the birth takers'
लब्धम् कार्त्स्न्येन तत्-फलम् have attained fully, of that the object, देवानाम्-अपि दुष्प्रापम् by the gods also difficult to attain यद् योगेश्वर-दर्शनम् that with the Yoga Master's meeting 'O We, the birth takers have fully obtained the purpose of our taking birth, in that, we have attained the blessing of meeting the great Master of Yoga, which is difficult to be attained even by the gods.


किं स्वल्पतपसां नृणामर्चायां देवचक्षुषाम् ।
दर्शनस्पर्शनप्रश्नप्रह्वपादार्चनादिकम् ॥१०॥
किम् स्वल्प-तपसाम् नृणाम्- how, for little austerities, (practicing) men,
अर्चायाम् देव-चक्षुषाम् in images god seeing, दर्शन-स्पर्शन-प्रश्न- sight, touch, question, प्रह्व-पाद-अर्चन-आदिकम् bowing feet worship and other How for the men who have hardly practiced austerities, and have seen god only in images, this be possible that they get the opportunity to see, touch, question, bow, and worship the feet of you all.


न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामया: ।
ते पुनन्त्युरुकालेन दर्शनादेव साधव: ॥११॥
न-हि-अप्-मयानि तीर्थानि not indeed, water bodied holy places
न देवा मृत्-शिलामया: do not of gods of clay, stone images ते पुनन्ति-उरु-कालेन they purify (one) after a long time, दर्शनात्-एव साधव: by sight just the holy men The water bodied holy places and the clay images of gods, purifies one after a long time, but just the sight of the holy men purifies one instantly.


नाग्निर्न सूर्यो न च चन्द्रतारका न भूर्जलं खं श्वसनोऽथ वाङ्मन: ।
उपासिता भेदकृतो हरन्त्यघं विपश्चितो घ्नन्ति मुहुर्तसेवया ॥१२॥
न-अग्नि:-न सूर्य: न च चन्द्र- not fire, nor the Sun, nor and the Moon
तारका: न भू:-जलम् खम् and stars, neither the earth, water, space, श्वसन:-अथ वाक्-मन: air, then, speech, mind उपासिता: भेद-कृत: worshipped diversity creating, हरन्ति-अघम् विपश्चित: steel the sins, the wise घ्नन्ति मुहुर्त-सेवया cut off in a moment's service Even the fire, the Sun, the Moon, the stars, the earth water, space, air, and also the speech and mind, when worshipped cannot wipe away all our sins, because they rather create diversity in us, but the service for even a moment to the wise cuts off all sins.


यस्यात्मबुद्धि: कुणपे त्रिधातुके स्वधी: कलत्रादिषु भौम इज्यधी: ।
तत्तीर्थबुद्धि: सलिले न कर्हिचिज्जनेष्वभिज्ञेषु स एव गोखर: ॥१३॥
यस्य-आत्म-बुद्धि: कुणपे whose self sense is, in corpse like (body)
त्रि-धातुके स्वधी: कलत्र- of the three elements, own (considering) mind in wife आदिषु भौम इज्य-धी: and others, of clay images, for worship minded, तत्-तीर्थ-बुद्धि: सलिले न he holy considering in water, कर्हिचित्-जनेषु-अभिज्ञेषु is not ever, among people the knowledgeable, स: एव गो-खर: he is among the cows a donkey The one who considers the corpse like body, made of the three elements, as his own self, considers those related to his body, wife and all, as his own, and images of clay etc, as worthy of worship, and water as the only purifier, he among the wise is like a donkey among the cows.


श्री शुक उवाच - Shree Shuka said - निशम्येत्थं भगवत: कृष्णस्याकुणठमेधस: ।
वचो दुरन्वयं विप्रास्तूष्णीमासन् भ्रमद्धिय: ॥१४॥
निशम्य-इत्थम् भगवत: hearing such of The Lord
कृष्णस्य-अकुणठ-मेधस: Krishna's unfailing wisdom वच: दुरन्वयम् विप्रा:- words, very difficult to understand, the sages तूष्णीम्-आसन् भ्रमत्-धिय: kept quiet, with confused minds Hearing such words of Lord Shree Krishna, of unfailing wisdom, which were difficult to understand, the sages kept quiet, as their minds were confused.


चिरं विमृश्य मुनय ईश्वरस्येशितव्यताम् ।
जनसङ्ग्रह इत्युचु: स्मयन्तस्तं जगद्गुरुम् ॥१५॥
चिरम् विमृश्य मुनय: for long thinking, the sages,
ईश्वरस्य-ईशितव्यताम् The Lord's dependence (is) जन-सङ्ग्रह: इति-ऊचु: for the world's teaching, this said, स्मयन्त:-तम् जगद्गुरुम् smilingly to Him The Universe's Master After a long consideration among themselves, the sages concluded that The Lord's this sort of human like behaviour of dependence is for the purpose of teaching the world. So, with a smile, they said to Him, The Supreme Teacher,…..


मुनय: ऊचु: - The sages said - यन्मायया तत्त्वविदुत्तमा वयं विमोहिता विश्वसृजामधीश्वरा: ।
यदीशितव्यायति गूढ ईहया अहो विचित्रं भगवद्विचेष्टितम् ॥१६॥
यत्-मायया तत्त्ववित्- by that Maayaa, of the truth knowing
उत्तमा: वयम् विमोहिता: the highest, we are deluded, विश्व-सृजाम्-अधीश्वरा: of the universe progenitors, the lords, यत्-ईशित-व्यायति that human like behaviour, गूढ ईहया अहो विचित्रम् concealing by own will, O! strange are भगवत्-विचेष्टितम् The Lord's actions By His that Maaya, even we, the highest of the knowers of Truth, and the progenitors of the universe are deluded. That Lord's actions are strange, as He behaves in an ordinary human manner and keeps His own Self concealed.


अनीह एतद् बहुधैक आत्मना सृजत्यवत्यत्ति न बध्यते यथा ।
भौमैर्हि भूमिर्बहुनामरूपिणी अहो विभूम्नश्चरितं विडम्बनम् ॥१७॥
अनीह: एतत् बहुधा-एक Static, this various, by One
आत्मना सृजति-अवति- Self, creates, protects and अत्ति न बध्यते यथा swallows, is not bound like भौमै:-हि भूमि:-बहु-नाम- by the earth, the earth, by many names and रूपिणी अहो विभूम्न:- forms, O! of The Almighty चरितम् विडम्बनम् activities are deluding Himself static, by His own One Self, He creates, protects and swallows this universe, and is not bound by it, just like the earth takes many names and forms by its earth (the mud) and is not effected by them. O! the activities of The Almighty are deluding.


अथापि काले स्वजनाभिगुप्तये बिभर्षि सत्त्वं खलनिग्रहाय च ।
स्वलीलया वेदपथं सनातनं वर्णाश्रमात्मा पुरुष: परो भवान् ॥१८॥
अथ-अपि काले स्व-जन- then, even, at times, for own people
अभिगुप्तये बिभर्षि सत्त्वम् to protect, takes on Sattva खल-निग्रहाय च for of the wicked suppressing and स्व-लीलया वेद-पथम् सनातनम् by own sportings, of Vedas the eternal वर्ण-आश्रम-आत्मा and of Varna and Aashrama, The Self, पुरुष: पर: भवान् Person, Primary are You Even then, The Primary Person, You, at times, sportingly take on the Saatvic form for the protection of Your own people and for the suppression of the wicked. You Yourself, The Primary Person, are the eternal Vedic path and the system of Varna and Aashrama.


ब्रह्म ते हृदयं शुक्लं तप: स्वाध्यायसंयमै: ।
यत्रोपलब्धं सद् व्यक्तमव्यक्तं च तत: परम् ॥१९॥
ब्रह्म ते हृदयम् शुक्लम् the Vedas, are Your heart pure
तप: स्वाध्याय-संयमै: by austerities, self-study, self-control, यत्र-उपलब्धम् सद् व्यक्तम्- where is attainable, the Saatvic manifest अव्यक्तम् च तत: परम् unmanifest, and, from that beyond The Vedas are You pure heart, which is attainable by the practice of austerities, self-study, self-control, in The Saatvic manifest and unmanifest form, and also the form beyond both, the transcendental form.


तस्माद् ब्रह्मकुलं ब्रह्मन् शास्त्रयोनेस्त्वमात्मन: ।
सभाजयसि सद्धाम तद् ब्रह्मण्याग्रणीर्भवान् ॥२०॥
तस्मात् ब्रह्म-कुलम् ब्रह्मन् therefore, the race of Braahmanas, O Lord!
शास्त्र-योने:-त्वम्-आत्मन: the Vedas are the medium, by which You are realized, सभाजयसि सद्धाम तत् you honour the proper store (the Braahmana), so ब्रह्मण्य-अग्रणी:-भवान् of the Braahmana's devotees, the foremost are You O Lord! You are realized through the medium of the Vedas, which are stored in the Braahmanas, so You honour the proper storehouse of the Vedas, the Braahmanas, and are the foremost of the devotees of the Braahmanas.


अद्य नो जन्मसाफल्यं विद्यायास्तपसो दृश: ।
त्वया सङ्गम्य सद्गत्या यदन्त: श्रेयसां पर: ॥२१॥
अद्य न: जन्म-साफल्यम् today our lives are successful
विद्याया:-तपस: दृश: of learning, austerities, and wisdom, त्वया सङ्गम्य सद्गत्या by You meeting, of the saints the sole refuge, यदन्त: श्रेयसाम् पर: that culmination, ultimate of all blessings the ultimate, Today, our lives, learning austerities and wisdom are successful, by meeting You, who are the sole refuge of the saints, the culmination and the ultimate of all blessings.


नमस्तस्मै भगवते कृष्णायाकुण्ठमेधसे ।
स्वयोगमाययाच्छन्नमहिम्ने परमात्मने ॥२२॥
नम:-तस्मै भगवते salutations to Him, The Lord,
कृष्णाय-अकुण्ठ-मेधसे Krishna, of unbounded intelligence स्व-योग-मायया-आच्छन्न by Your own Maayaa concealed महिम्ने परमात्मने the glorious, The Supreme Self Salutations to Him, The Lord Krishna, of unbounded intelligence, the glorious, The Supreme Self, concealed by His own Maayaa.


न यं विदन्त्यमी भूपा एकारामाश्च वृष्णय: ।
मायाजवनिकाच्छन्नमात्मानं कालमीश्वरम् ॥२३॥
न यम् विदन्ति-अमी भूपा: not Whom know these kings,
एक-आरामा:-च वृष्णय: as one living, and the Yadus, माया-जवनिका-आच्छन्नम्- by Maayaa's veil concealed, आत्मानम् कालम्-ईश्वरम् The Self, The Time Spirit, The Ruler of the universe Whom the kings, here, do not know, nor do the Yadus, who live as one, with You, You Who are concealed by the veil of Your own Maayaa, The Universal Self, The Time Spirit, and The Ruler of the universe.


यथा शयान: पुरुष आत्मानं गुणतत्त्वदृक् ।
नाममात्रेन्द्रियाभातं न वेद रहितं परम् ॥२४॥
यथा शयान: पुरुष: just as the sleeping person,
आत्मानम् गुण-तत्त्व-दृक् himself, and the objects as real sees, नाम-मात्र-इन्द्रिय-आभातम् for name sake by the senses sensed, न वेद रहितम् परम् does not know, besides (that) the beyond Just as the sleeping person considers himself and the objects of dream as real, his own self is sensed just by the name or by the senses, besides that, he does not know the beyond.


एवं त्वा नाममात्रेषु विषयेष्विन्द्रियेहया ।
मायया विभ्रमच्चित्तो न वेद स्मृत्युपप्लवात् ॥२५॥
एवम् त्वाम् नाम-मात्रेषु so also, You, in the for name sake
विषयेषु-इन्द्रिय-ईहया objects, by the sense perception, मायया विभ्रमत्-चित्त: and by Maayaa deluded minded, न वेद स्मृति-उपप्लवात् does not know, memory overshadowed So also, by Maayaa the deluded mind, just sees the name sake objects by sense perception, and because of overshadowed memory, does not know You.


तस्याद्य ते ददृशिमाङ्घ्रिमघौघमर्षतीर्थास्पदं हृदि कृतं सुविपक्वयोगै: ।
उत्सिक्तभक्त्युपहताशयजीवकोशा आपुर्भवद्गतिमथोऽनुगृहाण भक्तान् ॥२६॥
तस्य-अद्य ते ददृशिम- of Him today Your seen
अङ्घ्रि-अघ-औघ-मर्ष- the feet, of sins' the heap destroyers, तीर्थ-आस्पदम् हृदि कृतम् of the holy Ganges the origin, in the heart taken, सुविपक्व-योगै: by the seasoned Yogis, उत्सिक्त-भक्ति- by the ripened devotion उपहत-आशय-जीवकोशा: have shed their ego, the beings, आपु:-भवत्-गतिम्- attained Your realization, अथ:-अनुगृहाण भक्तान् now oblige Your devotees Today, we have seen Your feet, the destroyers of heaps of sins, which are enthroned in the hearts of seasoned Yogis, by their ripened devotions the devotees shed their ego and attain Your realization. Do oblige and shower Your grace on us.


श्रे शुक-उवाच - Shree Shuka said - इत्यनुज्ञाप्य दाशार्हं धृतराष्ट्रं युधिष्ठिरम् ।
राजर्षे स्वाश्रमान् गन्तुं मुनयो दधिरे मन: ॥२७॥
इति-अनुज्ञाप्य दाशार्हम् thus permitted by the Lord,
धृतराष्ट्रम् युधिष्ठिरम् Dhritaraashtra and Yudhishthira, राजर्षे स्व-आश्रमान् गन्तुम् O Royal sage! to own hermitages to go मुनय: दधिरे मन: the sages made up their minds O Royal sage! thus, taking leave of The Lord, Dhritaraashtra and Yudhishthira, the sages made up their minds to return to their own hermitages.


तद् वीक्ष्य तानुपव्रज्य वसुदेवो महायशा: ।
प्रणम्य चोपसंगृह्य बभाषेदं सुयन्त्रित: ॥२८॥
तद् वीक्ष्य तान्-उपव्रज्य that observing, them approaching,
वसुदेव: महायशा: Vasudeva, the illustrious, प्रणम्य च-उपसंगृह्य bowing and clasping their feet बभाष-इदम् सुयन्त्रित: said this humbly The illustrious Vasudeva, on observing this, approached the sage, bowed to them and clasping their feet, humbly said this to them,…


वसुदेव उवाच - Vasudeva said - नमो व: सर्वदेवेभ्य ऋषय: श्रोतुमर्हथ ।
कर्मणा कर्मनिर्हारो यथा स्यन्नस्तदुच्यताम् ॥२९॥
नम: व: सर्व-देवेभ्य: salutations to you all gods,
ऋषय: श्रोतुम्-अर्हथ O Sages! Do listen कर्मणा कर्म-निर्हार: by action the actions effects rid यथा स्यत्-न:-तत्-उच्यताम् so that may be, that do say O Sages! Salutations to you gods! Do listen to us, and do say by which action can one rid oneself of the effect of the Karma.


नारद उवाच - Naarada said - नातिचित्रमिदं विप्रा वसुदेवो बुभुत्सया ।
कृष्णं मत्वार्भकं यन्न: पृच्छति श्रेय आत्मन: ॥३०॥
न-अति-चित्रम्-इदम् विप्रा: not very surprising, this is, O Braahmanas,
वसुदेव: बुभुत्सया Vasudeva inquisitively कृष्णम् मत्वा-अर्भकम् यत्- Krishna considering a child, in that, न: पृच्छति श्रेय: आत्मन: to us asks for welfare his O Braahmanas! This not very surprising that considering Krishna to be a child, Vasudeva inquisitively asks us for his own path of welfare.


सन्निकर्षो हि मर्त्यानामनादरकारणम् ।
गाङ्गं हित्वा यथान्याम्भस्तत्रत्यो याति शुद्धये ॥३१॥
सन्निकर्ष: हि मर्त्यानाम्- closeness itself, for the human beings
अनादर-कारणम् is for disregard the cause गाङ्गं हित्वा यथा-अन्य-अम्भ: Ganga, disregarding, just like for other holy waters तत्रत्य: याति शुद्धये there living, goes for purification For human beings close proximity is itself the cause of disregard. Just as people living near the Ganga, disregard its holy water and seek other waters for self purification.


यस्यानुभूति: कालेन लयोत्पत्त्यादिनास्य वै ।
स्वतोऽन्यस्माच्च गुणतो न कुतश्चन रिष्यति ॥३२॥
यस्य-अनुभूति: कालेन लय- Whose awareness by Time, dissolution,
उत्पत्ति-आदिना-अस्य वै creation and others, of this (universe), indeed, स्वत:-अन्यस्मात्-च गुणत: by itself, by any other and by the Gunas न कुतश्चन रिष्यति not by anything else decreases His awareness of Himself is never decreased by Time, the dissolution, creation or preservation of this universe, or by itself, or by any other cause, also not by the Gunas.


तं क्लेशकर्मपरिपाकगुणप्रवाहैरव्याहतानुभवमीश्वरमद्वितीयम् ।
प्राणादिभि: स्वविभवैरुपगूढमन्यो मन्येत सूर्यमिव मेघहिमोपरागै: ॥३३॥
तम् क्लेश-कर्म-परिपाक-गुण- Him, afflictions, Karmas, their fruits, of Gunas
प्रवाहै:-आव्याहत-अनुभवम्- the flow, does not obscure, the wisdom ईश्वरम्-अद्वितीयम् of The Almighty, without a second, प्राण-आदिभि: स्व-विभवै:- by the vital airs, and other own potencies, उपगूढम्-अन्य: मन्येत सूर्यम्- is veiled, the others, considers Sun इव मेघ-हिम-उपरागै: like by clouds, mist and eclipse The wisdom of The Almighty, without a second, is never obscured by afflictions, Karmas or their fruits. When by the vital airs, or by His own potencies, it is veiled, the other ignorant people consider it like the Sun, which they think is covered by the clouds, mist, or by the eclipse.


अथोचुर्मुनयो राजन्नभाष्यानकदुन्दुभिम् ।
सर्वेषां शृण्वतां राज्ञां तथैवाच्युतरामयो: ॥३४॥
अथ-ऊचु:-मुनय: राजन्- then said the sages, O King!
आभाष्य-आनकदुन्दुभिम् addressing Vasudeva, सर्वेषाम् शृण्वताम् राज्ञाम् on every one's hearing, the kings, तथा-एव-अच्युत-रामयो: and also The Infinite Lord and Balaraama O King! then the sages said addressing Vasudeva, in the hearing of all the kings, and also The Infinite Lord and Balaraama.


कर्मणा कर्मनिर्हार एष साधु निरूपित: ।
यच्छ्रद्धया यजेद्विष्णुं सर्वयज्ञेश्वरं मखै: ॥३५॥
कर्मणा कर्म-निर्हार by actions of the Karmas, negation,
एष: साधु निरूपित: this well is expounded, यत्-श्रद्धया यजेत्- that, with reverence propitiate विष्णुम् सर्व-यज्ञ-ईश्वरम् मखै: Vishnu, of all the sacrifices, The Lord, by sacrifices The negation of the Karmas by actions, is well expounded, that one should propitiate with reverence, Vishnu, The Lord of all sacrifices, by performing sacrifices.


चित्तस्योपशमोऽयं वै कविभि: शास्त्रचक्षुषा ।
दर्शित: सुगमो योगो धर्मश्चात्ममुदावह: ॥३६॥
चित्तस्य-उपशम:-अयम् वै of the mind tranquillity, this, indeed
कविभि: शास्त्र-चक्षुषा by the wise, scriptures as their eyes, दर्शित: सुगम: योग: is declared, the easy way to attain liberation, धर्म:-च-आत्म-मुद्-आवह: sacred duty, and self delight bringing The all knowing wise, through the eye of scriptures have declared this to be the easy way for liberation, performing of sacred duty and also enhancing of self-delight.


अयं स्वस्त्ययन: पन्था द्विजातेर्गृहमेधिन: ।
यच्छ्रद्धयाऽऽप्तवित्तेन शुक्लेनेज्येत पूरुष: ॥३७॥
अयम् स्वस्ति-अयन: पन्था: this is welfare containing path
द्विजाते:-गृहमेधिन: for the Braahmana householder यत्-श्रद्धया-आप्त-वित्तेन that, with reverence, and earned money शुक्लेन-ईज्येत पूरुष: by fair means, worship The Primary Person This is the welfare containing path for the Braahmana householder, that he worship The Primary Person with reverence and by spending fairly earned money.


वित्तैषणां यज्ञदानैर्गृहैर्दारसुतैषणाम् ।
आत्मलोकैषणां देव कालेन विसृजेद् बुध: ।
ग्रामे त्यक्तैषणा: सर्वे ययुर्धीरास्तपोवनम् ॥३८॥
वित्त-ऐषणाम् यज्ञ-दानै:- wealth thirst, by in sacrifice charity,
गृहै:-दार-सुत-ऐषणाम् as a householder, of wife and son, the longing, आत्मलोक-ऐषणाम् देव for the higher world the thirst, O Vasudeva! कालेन विसृजेद् बुध: by Time controlled, renounces, the wise ग्रामे त्यक्त-ऐषणा: सर्वे: in the house, abandoning the thirst all (three) ययु:-धीरा:-तपोवनम् went the wise for austerities, to the forest O Vasudeva! By gifting at the time of performing sacrifice, one must give up the thirst of wealth, by living a householders life, one must give up the attachment to wife and sons, and the desire for the higher worlds, one must consider it to be subject to Time. Thus, the wise giving up the three types of desire in the house, went away to the forest for austerities.


ऋणैस्त्रिभिर्द्विजो जातो देवर्षिपितृणां प्रभो ।
यज्ञाध्ययनपुत्रैस्तान्यनिस्तीर्य त्यजन् पतेत् ॥३९॥
ऋणै:-त्रिभि:-द्विज: जात: by debts three the Braahmana (and others) are born
देव-ऋषि-पितृणाम् प्रभो to the gods, the sages and the manes, O Vasudeva! यज्ञ-अध्ययन-पुत्रै:-तानि- by sacrifice, study and begetting a son, them अनिस्तीर्य त्यजन् पतेत् without repaying, renounces, falls O Vasudeva! The three, Braahmanas, Kshatriyas and the Vaishyas, are born with three debts, to the gods, the Rishis and the manes. They can be repaid by performing sacrifices, study of scriptures and by begetting a son. If one renounces the house, without repaying these, he falls.


त्वं त्वद्य मुक्तो द्वाभ्यां वै ऋषिपित्रोर्महामते ।
यज्ञैर्देवर्णमुन्मुच्य निर्-ऋणोऽशरणो भव ॥४०॥
त्वम् तु-अद्य मुक्त: द्वाभ्याम् you indeed today are free from two,
वै ऋषि-पित्रो:-महामते certainly, the sages and the manes, O Wise One! यज्ञै:-देव-ऋणम्-उन्मुच्य by sacrifice the gods' debt repaying, निर्-ऋण:-अशरण: भव debtless and house less be O Wise One! Today, you are certainly free of the two debts, to the Rishis and to the manes. Now by performing a sacrifice free yourself of the debt to the gods, and becoming debt-less become home-less.


वसुदेव भवान् नूनं भक्त्या परमया हरिम् ।
जगतामीश्वरं प्रार्च: स यद् वां पुत्रतां गत: ॥४१॥
वसुदेव भवान् नूनम् O Vasudeva!
भक्त्या परमया हरिम् with devotion supreme, Shree Hari जगताम्-ईश्वरम् प्रार्च: of the universe, The Almighty Lord, have worshipped, स: यत् वाम् पुत्रताम् गत: He, so that, of you both son has become O Vasudeva! Certainly, you have worshipped, Shree Hari, The Almighty Lord of the universe, with supreme devotion, so that He has taken up the role of being a son to both of you.


श्री शुक उवाच - Shree Shuka said - इति तद्वचनं श्रुत्वा वसुदेवो महामना: ।
तानृषीनृत्विजो वव्रे मूर्ध्नाऽऽनम्य प्रसाद्य च ॥४२॥
इति तत् वचनम् श्रुत्वा these, his words hearing,
वसुदेव: महामना: Vasudeva, the very wise, तान्-ऋषीन्-ऋत्विज: वव्रे them sages as officiating priests, appointed मूर्ध्ना-आनम्य प्रसाद्य च with head bowed low, winning their favour and The very wise Vasudeva hearing these words of Naarada, bowed to them with his head bent low, and winning their favour, appointed those sages as the officiating priests.


त एनमृषयो राजन् वृता धर्मेण धार्मिकम् ।
तस्मिन्नयाजयन् क्षेत्रे मखैरुत्तमकल्पकै: ॥४३॥
ते एनम्-ऋषय: राजन् they, him, the sages, O King!
वृता: धर्मेण धार्मिकम् appointed duly, the virtuous तस्मिन्-अयाजयन् क्षेत्रे in that performed, in that place, मखै:-उत्तम-कल्पकै: by sacrifices, with the best articles O King! with due religious rites the sages were appointed by the righteous Vasudeva. In that holy place, they performed sacrifices with the best of articles.


तद्दीक्षायां प्रवृत्तायां वृष्णय: पुष्करस्रज: ।
स्नाता: सुवाससो राजन् राजान: सुष्ठ्वलङ्कृता: ॥४४॥
तत्-दीक्षायाम् प्रवृत्तायाम् his initiation having completed,
वृष्णय: पुष्कर-स्रज: the Yadus, adorned lotus garlands स्नाता: सु-वासस: राजन् bathed and well clothed, O King! राजान: सुष्ठु-अलङ्कृता: the kings were well ornamented When Vasudeva's initiation in the sacrifice was completed, the Yadus bathed and adorned good clothes and lotus garlands, and the kings were also well ornamented.


तन्महिष्यश्च मुदिता निष्ककण्ठ्य: सुवाससा: ।
दीक्षाशालामुपाजग्मुरालिप्ता वस्तुपाणय: ॥४५॥
तत्-महिष्य:-च मुदिता: his queens and delightfully
निष्क-कण्ठ्य: सु-वाससा: with gold necklaces and good clothes, दीक्षा-शालाम्-उपाजग्मु:- in the initiation hall went, आलिप्ता: वस्तु-पाणय: smeared with saffron paste, with articles in hand His queens also entered the initiation hall delightfully, wearing golden necklaces, good clothes, smeared with saffron paste and carrying auspicious articles in their hands.


नेदुर्मृदङ्गपटहशङ्खभेर्यानकादय: ।
ननृतुर्नटनर्तक्यस्तुष्टुवु: सूतमागधा: ।
जगु: सुकण्ठ्यो गन्धर्व्य: सङ्गीतं सहभर्तृका: ॥४६॥
नेदु:-मृदङ्ग-पटह sounded clay tom-toms, tabors,
शङ्ख-भेरी-आनक-आदय: conchs, trumpets, drums and others ननृतु:-नट-नर्तक्य:- danced the actors and dancers, तुष्टुवु: सूत-मागधा: praised the Sootas and the Maagadhas, जगु: सुकण्ठ्य: गन्धर्व्य: sang the sweet throated Gandharvas सङ्गीतम् सह-भर्तृका: music, with their husbands Clay tom-toms, tabors, conchs, trumpets, drums and other instruments were played, the actors and dancers danced, the Sootas and the Maagadhas uttered praise, the sweet throated Gandharvas sang sweet songs with their husbands.


तमभ्यषिञ्चन् विधिवदक्तमभ्यक्तमृत्विज: ।
पत्नीभिरष्टादशभि: सोमराजमिवोडुभि: ॥४७॥
तम्-अभ्यषिञ्चन् विधिवत्- him consecrated systematically,
अक्तम्-अभ्यक्तम्-ऋत्विज: corrilium and butter, the officiating priests पत्नीभि:-अष्टादशभि: with the wives eighteen सोमराजम्-इव-उडुभि: the Moon like with the stars The officiating priest applied corrilium in Vasudeva's eyes, and smeared butter on him and consecrated him systematically, with his eighteen wives, as the Moon with the stars.


ताभिर्दुकूलवलयैर्हारनूपुरकुण्डलै: ।
स्वल्ङ्कृताभिर्विबभौ दीक्षितोऽजिनसंवृत: ॥४८॥
ताभि:-दुकूल-वलयै:- with them, clothes, bangles,
हार-नूपुर-कुण्डलै: necklaces, anklets, and ear-rings स्वल्ङ्कृताभि:-विबभौ well adorned became दीक्षित:-अजिन-संवृत: initiated in deer skin clad With them, the wives, well adorned with clothes, bangles, necklaces, anklets, and ear-rings, Vasudeva, clad in deer skin, became initiated.


तस्यर्त्विजो महाराज रत्नकौशेयवासस: ।
ससदस्या विरेजुस्ते यथा वृत्रहणोऽध्वरे ॥४९॥
तस्य-ऋत्विज: महाराज his officiating priests, O King!
रत्न-कौशेय-वासस: with jewels and silk clothes, स-सदस्या: विरेजु:-ते with their members shone they यथा वृत्रहण-अध्वरे like at Indra's sacrifice O King! his officiating priest with the other members, adorned in jewels and silk clothing's, shone like the priest at Indra's sacrifice.


तदा रामश्च कृष्णश्च स्वैर्बन्धुभिरन्वितौ ।
रेजतु: स्वसुतैर्दारैर्जीवेशौ स्वविभूतिभि: ॥५०॥
तदा राम:-च कृष्ण:-च then, Balaraama and Krishna,
स्वै:-बन्धुभि:-अन्वितौ with own friends accompanied, रेजतु: स्व-सुतै:-दारै:- shone, with their sons and wives, जीव-ईशौ स्व-विभूतिभि: the Jeeva's and The Lord, with own lustres Then, Balaraama and Krishna, accompanied by their own friends, their sons and wives, shone like the Jeeva and The Lord with their own lustre.


ईजेऽनुयज्ञं विधिना अग्निहोत्रादिलक्षणै: ।
प्राकृतैर्वैकृत्तैर्यज्ञैर्द्रव्य ज्ञानक्रियेश्वरम् ॥५१॥
ईजे-अनुयज्ञम् विधिना worshipped, according to the sacrifice methods,
अग्निहोत्र-आदि-लक्षणै: Agnihotra and other systems, प्राकृतै:-वैकृत्तै:-यज्ञै:- Praakrita and Vaikrita sacrifices, द्रव्य ज्ञान-क्रिया-ईश्वरम् material, knowledge and the act of sacrifices, The Lord Then, Vasudeva worshipped, according to the sacrifice methods of Agnihotra, Praakrita and Vaikrita systems. The Lord of the materials, the knowledge and the act of sacrifices, Lord Vishnu.


अथर्त्विग्भ्योऽददात् काले यथाम्नातं स दक्षिणा: ।
स्वलङ्कृतेभ्योऽलङ्कृत्य गोभूकन्या महाधना: ॥५२॥
अथ-ऋत्विग्भ्य:-अददात् काले then, to the presiding priests, gave, in time,
यथा-आम्नातम् स: दक्षिणा: according to the scriptures, he, the fees, सु-अलङ्कृतेभ्य:-अलङ्कृत्य to the well ornamented, ornamented, गो-भू-कन्या महाधना: cows, earth, maids, and abundant riches Then, in time, as laid down by the scriptures, he gave to the well ornamented presiding priests, the fees, and ornamented cows, maids, land and abundant riches.


पत्नीसंयाजावभृथ्यैश्चरित्वा ते महर्षय: ।
सस्नू रामह्रदे विप्रा यजमानपुर: सरा: ॥५३॥
पत्नी-संयाज-अवभृथ्यै:- the (ritual) the ending bathing
चरित्वा ते महर्षय: having done, the priests सस्नु: रामह्रदे विप्रा: bathed in the Parashuraama pond, the Braahmanas यजमान-पुर: सरा: the host,(Vasudeva) in front keeping The great Braahmana sages then got the ritual of Patni Sanyaaja, and the concluding bath, done, then, they followed Vasudeva, the host of the sacrifice, and bathed in the Parashuraama pond.


स्नातोऽलङ्कारवासांसि वन्दिभ्योऽदात्तथा स्त्रिय: ।
तत: स्वलङ्कृतो वर्णानाश्वभ्योऽन्नेन पूजयत् ॥५४॥
स्नात:-अलङ्कार-वासांसि having bathed, the ornaments and clothes,
वन्दिभ्यो:-अदात् तथा स्त्रिय: to the bards gave, and the women, तत: सु-अलङ्कृत: वर्णान्- then ornamented, all classes of people आ-श्वभ्य:-अन्नेन पूजयत् down to the dogs, with food worshipped (fed) Having bathed, Vasudeva and his wives gave their clothes and ornaments to the bards, and then getting adorned with ornaments, they entertained all classes of people with food, down to the dogs.


बन्धून सदारान् ससुतान् पारिबर्हेण भूयसा ।
विदर्भकोसलकुरून् काशिकेकयसृञ्जयान् ॥५५॥
बन्धून् स-दारान् स-सुतान् the friends, with their wives, and with sons
पारिबर्हेण भूयसा gave gifts lavishly, विदर्भ-कोसल-कुरून् to the Vidarbhas, Kosalas, Kurus, काशि-केकय-सृञ्जयान् Kaashi, Kekaya, Srinjayas They lavishly gave gifts to their friends with their wives and sons, and to the Vidarbhas, Kosalas, Kurus, Kaashi, Kekaya, Srinjayas.


सदस्यर्त्विक्सुरगणान् नृभूतपितृचारणान् ।
श्रीनिकेतमनुज्ञाप्य शंसन्त: प्रययु: क्रतुम् ॥५६॥
सदस्य-ऋत्विक्-सुर-गणान् to the supervisors, the priests, gods' hosts,
नृ-भूत-पितृ-चारणान् men, spirits, manes, and celestial bards श्रीनिकेतम्-अनुज्ञाप्य The Abode of Shree, informing शंसन्त: प्रययु: क्रतुम् praising went from the sacrifice They gave gifts to the supervisors, the priests, the hosts of gods, men, spirits, manes, and celestial bards. They, taking leave of The Abode of Shree, Krishna, went away praising the sacrifice.


धृतराष्ट्रोऽनुज: पार्था भीष्मो द्रोण: पृथा यमौ ।
नारदो भगवान् व्यास: सुहृत्सम्बन्धिबान्धवा: ॥५७॥
धृतराष्ट्र:-अनुज: पार्था: Dhritaraashtra, Vidura, Yudhishthira, Bheema, Arjuna,
भीष्म: द्रोण: पृथा यमौ Bheeshma, Drona, Kunti, Nakula, Sahadeva, नारद: भगवान् व्यास: sage Naarada, lord Vyaasa, सुहृत्-सम्बन्धि-बान्धवा: friends, relatives and kinsmen, Dhritaraashtra, Vidura, Yudhishthira, Bheema, Arjuna, Bheeshma, Drona, Kunti, Nakula, Sahadeva, sage Naarada, lord Vyaasa, friends, relatives and kinsmen,….


बन्धून् परिष्वज्य यदून् सौहृदात् क्लिन्नचेतस: ।
ययुर्विरहकृच्छ्रेण स्वदेशांश्चापरे जना: ॥५८॥
बन्धून् परिष्वज्य यदून् the friends, embraced the Yaadavaas
सौहृदात् क्लिन्न-चेतस: for compassion agony minds, ययु:-विरह-कृच्छ्रेण went with separation with great difficulty स्व-देशान्-च-अपरे जना: to own lands, and the other people They embraced their friends, the Yadus, their minds full of agony with compassion, and with the thought of separation, with great difficulty they left for their own land, and even the other people.


नन्दस्तु सह गोपालैर्बृहत्या पूजयार्चित: ।
कृष्णरामोग्रसेनाद्यैर्न्यवात्सीद् बन्धुवत्सल: ॥५९॥
नन्द:-तु सह गोपालै:- Nanda then, with the Gopas,
बृहत्या पूजया-अर्चित: with great articles, gifted and worshipped, कृष्ण-राम:-उग्रसेन-आद्यै:- by Krishna and Balaraama Ugrasena and others, न्यवात्सीत् बन्धु-वत्सल: stayed, of friends fond of Nanda, fond of his friends, along with the Gopas was gifted and well worshipped by Krishna and Balaraama, Ugrasena and others, with great articles, and requested by them, stayed on there.


वसुदेवोऽञ्जसोत्तीर्य मनोरथमहार्णवम् ।
सुहृद्वृत: प्रीतमना नन्दमाह करे स्पृशन् ॥६०॥
वसुदेव:-अञ्जसा-उत्तीर्य Vasudeva, easily crossing
मनोरथ-महा-अर्णवम् his desires great ocean सुहृत्-वृत: प्रीत-मना with friends surrounded, delightful mind, नन्दम्-आह करे स्पृशन् to Nanda said, on the hand touching Vasudeva had easily crossed the great ocean of his desire, and surrounded by friends, with a delighted mind, spoke to Nanda, touching him on the hand,……


वसुदेव उवाच - Vasudeva said - भ्रातरीशकृत: पाशो नृणां य: स्नेहसंज्ञित: ।
तं दुस्त्यजमहं मन्ये शूराणामपि योगिनाम् ॥६१॥
भ्रात:-ईश-कृत: पाश: 'O Brother! by The Lord created the bondage
नृणाम् य: स्नेह-संज्ञित: for men, which affection is named तम् दुस्त्यजम्-अहम् मन्ये that, difficult to give up I consider शूराणाम्-अपि योगिनाम् for warriors and also the Yogis' "O Brother! The bondage created by The Lord, for the people, which is named as affection, I consider that to be difficult to be given up by the warriors and even the Yogis.'


अस्मास्वप्रतिकल्पेयं यत् कृताज्ञेषु सत्तमै: ।
मैत्र्यर्पिताफला वापि न निवर्तेत कर्हिचित् ॥६२॥
अस्मासु-अप्रतिकल्पेयम् in us, unparalleled
यत् कृता-अज्ञेषु सत्तमै: that made, in ungrateful, by the top virtuous मैत्री-अर्पिता-अफला वा-अपि friendship placed, may be unfruitful, even, न निवर्तेत कर्हिचित् will not, be broken ever By you, the most virtuous ones, in us the ungrateful people, that unparalleled friendship which is placed, may not be fruitful, but it will never ever be broken.


प्रागकल्पाच्च कुशलं भ्रातर्वो नाचराम हि ।
अधुना श्रीमदान्धाक्षा न पश्याम: पुर: सत: ॥६३॥
प्रागक्-अल्पात्-च कुशलम् formerly, for helplessness and any good,
भ्रात:-व: न-आचराम हि O Brother! Your did not do, indeed, अधुना श्रीमत्-अन्ध-अक्षा: now by affluence blinded eyes, न पश्याम: पुर: सत: do not see, in front the virtuous O Brother! Out of helplessness, indeed, formerly we could not do any good for you. Now, by affluence, blinded eyed, we, do not see you the virtuous right in front.


मा राज्यश्रीरभूत् पुंस: श्रेयस्कामस्य मानद ।
स्वजनानुत बन्धून वा न पश्यति ययान्धदृक् ॥६४॥
मा राज्य-श्री:-अभूत् पुंस: may not, royal fortune be for men,
श्रेयस्-कामस्य मानद well being seeking, O Virtuous brother! स्वजनान्-उत बन्धून् own people so much so, friends वा न पश्यति यया-अन्ध-दृक् or do not see, by which blinded eyed O Virtuous brother! For well being seeking men, may there not be royal fortunes. Blinded eyed by which they do not see their own kinsmen or even their friends.


श्री शुक उवाच - Shree Shuka said - एवं सौहृदशैथिल्यचित्त आनकदुन्दुभि: ।
रुरोद तत्कृतां मैत्रीं स्मरन्नश्रुविलोचन: ॥६५॥
एवम् सौहृद-शैथिल्य- thus by the friendship melted
चित्त आनकदुन्दुभि: hearted, Vasudeva रुरोद तत्-कृताम् मैत्रीम् wept, by him established friendship स्मरन्-अश्रु-विलोचन: remembering, tears eyed Thus, Vasudeva's heart melted by remembering the friendship established by Nanda, and he wept with tears filled eyes.


नन्दस्तु सख्यु: प्रियकृत् प्रेम्णा गोविन्दरामयो: ।
अद्य श्व इति मासांस्त्रीन् यदुभिर्मानितोऽवसत् ॥६६॥
नन्द:-तु सख्यु: प्रिय-कृत् Nanda and, of the friends' desire to do
प्रेम्णा गोविन्द-रामयो: and for the love of Krishna and Balaraama, अद्य श्व इति मासान्-त्रीन् today tomorrow thus, months three यदुभि:-मानित:-अवसत् by the Yadus cared stayed Eager to fulfil his friend's wish, and for the love of Krishna and Balaraama, Nanda postponed his going every day, and stayed on for three months, well cared for by the Yadus.


तत: कामै: पूर्यमाण: सव्रज: सहबान्धव: ।
परार्घ्याभरणक्षौमनानानर्घ्यपरिच्छदै: ॥६७॥
तत: कामै: पूर्यमाण: then, with enjoyments gratifying
स-व्रज: सह-बान्धव: with the Vraja people, and with his brothers, परार्घ्य-आभरण क्षौम- and valuable ornaments, silk garments नाना-अनर्घ्य-परिच्छदै: various, best of articles Then the Yadus gratified Nanda and the Vraja people, and his brothers, with enjoyments, valuable ornaments, various silk garments and the best of articles.


वसुदेवोग्रसेनाभ्यां कृष्णोद्धवबलादिभि: ।
दत्तामादाय पारिबर्हं यापितो यदुभिर्ययौ ॥६८॥
वसुदेव-उग्रसेनाभ्याम् by Vasudeva, Ugrasena,
कृष्ण-उद्धव-बल-आदिभि: Krishna, Uddhava, Balaraama and others दत्ताम्-आदाय पारिबर्हम् given, taking, the gifts, यापित: यदुभि:-ययौ sent off by the Yadus', went Taking the gifts given by Vasudeva, Ugrasena, Krishna, Uddhava, Balaraama, and others, and taking permission of the Yadus, Nanda went away.


नन्दो गोपाश्च गोप्यश्च गोविन्दचरणाम्बुजे ।
मन: क्षिप्तं पुनर्हर्तुमनीशा मथुरां ययु: ॥६९॥
नन्द: गोपा:-च गोप्य:-च Nanda, the Gopas, and the Gopis,
गोविन्द-चरण-अम्बुजे in Krishna's feet lotus, मन: क्षिप्तम् पुन:-हर्तुम्- mind stuck, again to revert अनीशा: मथुराम् ययु: unable, to Mathura went Nanda, the Gopas, and the Gopis, had their hearts fixed in the lotus feet of Govinda, Krishna, and were unable to bring them back, so they went away to Mathura, with their hearts left behind.


बन्धुषु प्रतियातेषु वृष्णय: कृष्णदेवता: ।
वीक्ष्य प्रावृषमासन्नां ययुर्द्वारवतीं पुन: ॥७०॥
बन्धुषु प्रतियातेषु on the friends having returned,
वृष्णय: कृष्ण-देवता: the Vrishnees, Krishna as their God, वीक्ष्य प्रावृषम्-आसन्नाम् observing rains approaching ययु:-द्वारवतीम् पुन: went to Dwaarakaa again When their friends had returned, The Yadus, having Krishna as their deity, observed the monsoon approaching, and returned to Dwaarakaa.


जनेभ्य: कथयाञ्चक्रुर्यदुदेवमहोत्सवम् ।
यदासीत्तीर्थयात्रायां सुहृत्सन्दर्शनादिकम् ॥७१॥
जनेभ्य: कथयान्-चक्रु:- among the people, the account gave,
यदु-देव-महा-उत्सवम् of the Yadu's lord's great ceremony यत्-आसीत्-तीर्थ-यात्रायाम् which was in the pilgrimage during सुहृत्-संन्दर्शन-आदिकम् and the friends meeting with To the people they gave an account of the great event of the celebration of the Yadu's lord Vasudeva, which took place during the pilgrimage, and also of the meeting with friends and relatives.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे तीर्थयात्रानुवर्णनं नाम चतुरशीतितम: अध्याय: ॥८४॥
Thus ends the eighty-fourth discourse entitled 'An account of Shree Krishna's pilgrimage', in the latter half of Book Ten of the great and glorious Bhaagavata-Puraana.