श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: पञ्चाशीतितम: अध्याय: श्रीबादरायणि:-उवाच - Shree Shuka said - अथैकदाऽऽत्मजौ प्राप्तौ कृतपादाभिवन्दनौ ।
वसुदेवोऽभिनन्द्याह प्रीत्या सङ्कर्षणाच्युतौ ॥१॥
अथ-एकदा-आत्मजौ प्राप्तौ then, one day, the two sons approaching,
कृत-पाद-अभिवन्दनौ having the feet worshipped वसुदेव:-अभिनन्द्य-आह Vasudeva, welcoming, said, प्रीत्या सङ्कर्षण-अच्युतौ with delight to Balaraama and Krishna One day, then, Balaraama and Krishna approached Vasudeva. After having his feet worshipped by them, he welcomed the two sons and said to them,…


मुनीनां स वच: श्रुत्वा पुत्रयोर्धामसूचकम् ।
तद्वीर्यैर्जातविश्रम्भ: परिभाष्याभ्यभाषत ॥२॥
मुनीनाम् स: वच: श्रुत्वा of the sages, he, the words hearing,
पुत्रयो:-धाम-सूचकम् of his sons' glory indicating, तत्-वीर्यै:-जात-विश्रम्भ: by their prowess becoming amazed, परिभाष्य-अभ्यभाषत addressing (them) said He, Vasudeva heard the words of the sages indicating the glories of his sons, and himself being amazed at their prowess, he addressed them and said,...


कृष्ण कृष्ण महायोगिन् सङ्कर्षण सनातन ।
जाने वामस्य यत् साक्षात् प्रधानपुरुषौ परौ ॥३॥
कृष्ण कृष्ण महा-योगिन् Krishna, Krishna, O Great Yogi!
सङ्कर्षण सनातन O Balaraama! Eternal, जाने वामस्य यत् साक्षात् I know You both are that direct प्रधान-पुरुषौ परौ Prakriti and Purusha Supreme Krishna, Krishna, O Great Yogi! O Balaraama! Eternal, I know that You both are the direct cause of the universe, the Supreme Prakriti and Purusha.


यत्र येन यतो यस्य यस्मै यद् यद् यथा यदा ।
स्यादिदं भगवान् साक्षात् प्रधानपुरुषेश्वर: ॥४॥
यत्र येन यत: यस्य wherever, by whom so ever, from whom, whose,
यस्मै यत् यत् यथा यदा for whom what ever, however, when ever स्यात्-इदम् भगवान् साक्षात् happens, The Lord, directly प्रधान-पुरुष-ईश्वर: is The Supreme Person, The Ruler In this universe, wherever, by whom so ever, from whom so ever, whose, for whom, however, when ever, what ever happens, You are directly The Cause, The Supreme Person, The Ruler.


एतन्नानाविधं विश्वमात्मसृष्टमधोक्षज ।
आत्मनानुप्रविश्यात्मन् प्राणो जीवो बिभर्ष्यज: ॥५॥
एतत्-नाना-विधम् विश्वम्- this, of various forms, universe,
आत्म-सृष्टम्-अधोक्षज by Yourself is created, O You beyond the senses आत्मना-अनुप्रविश्य-आत्मन् by Yourself entering, O Eternal Soul! प्राण: जीव: बिभर्षि-अज: the Praana, and Jeeva sustain, O Unborn! O Lord! You Who are beyond the senses, this universe with various forms, You only have created, and You Yourself have entered it, as the Eternal Soul, O Unborn! You sustain the Praana, the vital force, and the Jeeva, the embodied being.


प्राणादीनां विश्वसृजां शक्तयो या: परस्य ता: ।
पारतन्त्र्याद् वै सादृश्याद् द्वयोश्चेष्टैव चेष्टताम् ॥६॥
प्राण-आदीनाम् विश्व-सृजाम् of vital forces and other universe creating forces,
शक्तय: या: परस्य ता: potencies which (are), of The Eternal (You) they are पारतन्त्र्यात् वै सादृश्यात् because of dependence, indeed, and seeming sameness द्वयो:-चेष्टा-एव चेष्टताम् of both, the effort only, of them acting The vital forces and other forces which seem to create the universe are in fact Your potencies. They seem to be making an effort, but they have no potency for which they are dependent on You.


कान्तिस्तेज: प्रभा सत्ता चन्द्राग्न्यर्कर्क्षविद्युताम् ।
यत् स्थैर्यं भूभृतां भूमेर्वृत्तिर्गन्धोऽर्थतो भवान् ॥७॥
कान्ति:-तेज: प्रभा सत्ता चन्द्र- the lustre, glow, effulgence, shine of the Moon,
अग्नि-अर्क-ऋक्ष-विद्युताम् Fire, Sun, the stars, and the lightening, यत् स्थैर्यम् भूभृताम् भूमे:- that steadiness of the mountains, of the earth वृत्ति:-गन्ध:-अर्थत: भवान् the sustaining and odour, in fact are You The lustre of the Moon, the glow of Fire, the effulgence of the Sun, the twinkling of the stars, the shine of lightening, the steadiness of the mountains, the sustaining and odour of the earth, all these in fact are You.


तर्पणं प्राणनमपां देवत्वं ताश्च तद्रस: ।
ओज: सहो बलं चेष्टा गतिर्वायोस्तवेश्वर ॥८॥
तर्पणम् प्राणनम्-अपाम् the flow, the life giving, of the waters,
देवत्वम् ता:-च तत्-रस: purifying, those and its taste ओज: सहो: बलम् चेष्टा vigour of senses, mental energy, strength, activity, गति:-वायो:-तव-ईश्वर movement of the air, of You is, O Almighty Lord! O Almighty Lord! the flow, the life giving, and purifying qualities of the waters, these, and its taste, are You. The vigour of senses, the mental energy, the physical strength, the activity, and the movement of the air, are also You alone.


दिशां त्वमवकाशोऽसि दिश: खं स्फोट आश्रय: ।
नादो वर्णस्त्वमोङ्कार आकृतीनां पृथक् कृति: ॥९॥
दिशाम्-त्वम्-अवकाश:-असि of the directions You the space, are,
दिश: खम् स्फोट आश्रय: of the directions, ether, echo, the base, नाद: वर्ण:-त्वम्-ओङ्कार: the sound, alphabets, You are Onkaara, आकृतीनाम् पृथक् कृति: of the forms various the denoting sound You are the space occupied by the directions, You are the directions, the ether, the echo and their base, You are the basic sound, the alphabets, Onkaara and the sound of the words denoting the various objects.


इन्द्रियं त्विन्द्रियाणां त्वं देवाश्च तदनुग्रह: ।
अवबोधो भवान् बुद्धेर्जीवस्यानुस्मृति: सती ॥१०॥
इन्द्रियम् तु-इन्द्रियाणाम् the senses, indeed of the senses
त्वम् देवा:-च तत्-अनुग्रह: You are the (presiding) deities, and, its experience, अवबोध: भवान् बुद्धे:- the understanding You of the intellect जीवस्य-अनुस्मृति सती of the Jeeva, memory pure You are the senses, the deities presiding over the senses and their experience. You are the faculty of understanding of the intellect, and the pure memory of the Jeeva's also are You.


भूतानामसि भूतादिरिन्द्रियाणां च तैजस: ।
वैकारिको विकल्पानां प्रधानमनुशायिनाम् ॥११॥
भूतानाम्-असि भूत-आदि:- of the elements, are, their cause, (Taamas)
इन्द्रियाणाम् च तैजस: of the senses, and Tejas, वैकारिक: विकल्पानाम् Sattva of the deities (of senses) प्रधानम्-अनुशायिनाम् Maaya for the Jeeva's, (cause of birth cycle) Of the elements, You are the inherent cause, as the Taamasic aspect, in the senses, you are the cause as the Raajasic aspect, and in the presiding deities, Your are the inherent cause as the Saatvic aspect, and You are inherent as Maayaa, the cause of the repeated birth cycle of the Jeeva's.


नश्वरेष्विह भावेषु तदसि त्वमनश्वरम् ।
यथा द्रव्यविकारेषु द्रव्यमात्रं निरूपितम् ॥१२॥
नश्वरेषु-इह भावेषु in the dying, here objects,
तत्-असि त्वम्-अनश्वरम् that are You the undying, यथा द्रव्य-विकारेषु just as in the objects' modification द्रव्य-मात्रम् निरूपितम् the object alone is present In the articles which are destroyed, You are the underlying undestroyed essence. Just as in the modification of the object (mud into pot), You alone (the mud) is present.


सत्त्वं रजस्तम इति गुणास्तद्वृत्तयश्च या: ।
त्वय्यद्धा ब्रह्मणि परे कल्पिता योगमायया ॥१३॥
सत्त्वम् रज:-तम: इति Sattva, Rajas, Tamas, these,
गुणा:-तत्-वृत्तय:-च या: Gunas, and their modification and which त्वयि-अद्धा ब्रह्मणि in You, placed, in The Brahman परे कल्पिता योग-मायया The Supreme assumed, is by Your Yoga Maayaa Sattva, Rajas, Tamas, these Gunas, and whichever are their modifications, they are assumed to be placed in You, The Supreme Brahman, which is so by Your Yoga Maayaa.


तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिता: ।
त्वं चामीषु विकारेषु ह्यन्यदाव्यावहारिक: ॥१४॥
तस्मात्-न सन्ति-अमी भावा: therefore, do not exist these modifications
यर्हि त्वयि विकल्पिता: when in You are projected, त्वम् च-अमीषु विकारेषु then, You in these modifications permeate हि-अन्यत्-अव्यावहारिक: indeed, at other times, are unconnected Therefore You do not exist in these modifications of birth and death etc., only when You are projected on them, You are seen as permeating them, at other times, You are unconnected with the modifications.


गुणप्रवाह एतस्मिन्नबुधास्त्वखिलात्मन: ।
गतिं सूक्ष्मामवबोधेन संसरन्तीह कर्मभि: ॥१५॥
गुण-प्रवाह एतस्मिन्- of the Gunas flow, in this (universe) is
अबुधा:-तु-अखिल-आत्मन: the ignorant, indeed, of The Supreme Soul's गतिम् सूक्ष्माम्-अवबोधेन presence subtle not knowing, संसरन्ति-इह कर्मभि: keep coming and going, in this world, due to Karma The universe is a flow of the three Gunas, and in it, there is a subtle presence of the Supreme Soul. The ignorant, who do not know this, keep entangled in the cycle of birth and death, due to their Karmas.


यदृच्छया नृतां प्राप्य सुकल्पामिह दुर्लभाम् ।
स्वार्थे प्रमत्तस्य वयो गतं त्वन्माययेश्वर ॥१६॥
यदृच्छया नृताम् प्राप्य by Providence, human body having attained,
सुकल्पाम्-इह दुर्लभाम् well provided here, difficult to be got, स्वार्थे प्रमत्तस्य वय: गतम् in self pleasure enchanted, life is lost, त्वत्-मायया-ईश्वर by Your Maayaa, O Lord! A human body, difficult to be got, is attained, by Providence, even, with all facilities provided, its sole purpose is lost due to enchantment of self gratifying pleasure. O Lord! This is all by the force of Your Maayaa.


असावहं ममैवैते देहे चास्यान्वयादिषु ।
स्नेहपाशैर्निबध्नाति भवान् सर्वमिदं जगत् ॥१७॥
असौ-अहम् मम-एव-एते this is me, mine only are these,
देहे च-अस्य-अन्वय-आदिषु with the body and its identification and others, स्नेह-पाशै:-निबध्नाति affection bondages, have tied भवान् सर्वम्-इदम् जगत् You all of this universe With the identification of the body and the concept of 'this is me', and 'these are mine' and other such bondages You have tied all of this universe.


युवां न न: सुतौ साक्षात् प्रधानपुरुषेश्वरौ ।
भूभारक्षत्रक्षपण अवतीर्णौ तथाऽऽत्थ ह ॥१८॥
युवाम् न न: सुतौ You both are not my sons,
साक्षात् प्रधान-पुरुष-ईश्वरौ directly are Prakriti, Primary Person, The Lords, भू-भार-क्षत्र-क्षपण of earth burden the Kshatriyas to destruct अवतीर्णौ तथा-आत्थ ह have descended, like that had said indeed Both of You are not my sons. You Yourselves are The Prakriti and The Primary Person, The Almighty Lords, Who have descended to relieve the earth of the burden, the Kshatriyas to destruct. Indeed, You Yourself have said so.


तत्ते गतोऽस्म्यरणमद्य पदारविन्दमापन्नसंसृतिभयापहमार्तबन्धो ।
एतावतालमलमिन्द्रियलालसेन मर्त्यात्मदृक् त्वयि परे यदपत्यबुद्धि: ॥१९॥
तत्-ते गत:-अस्मि-अरणम्- therefore, to Your, have come for shelter
अद्य पद-अरविन्दम्-आपन्न- today, feet lotuses, tormented by संसृति-भय-अपहम्-आर्त-बन्धो the transmigration fear, dispeller, of afflicted The Friend! एतावत-अलम्-अलम्-इन्द्रिय- this much is enough, enough, of the senses लालसेन मर्त्य-आत्म-दृक् by the lust, the mortal (body) as self seeing, त्वयि परे यत्-अपत्य-बुद्धि: in You The Supreme, in that, my child concept Therefore, O Friend! of the afflicted, today, I have come to the shelter of Your feet lotuses, as You are the dispeller of the fear of transmigration. Enough is enough, in that by indentifying with this mortal body as my own self, and being in the lust of the senses, I have held on to the concept of You, The Supreme, to be my son.


सूतीगृहे ननु जगाद भवानजो नौ संजज्ञ इत्यनुयुगं निजधर्मगुप्त्यै ।
नानातनूर्गगनवद् विदधज्जहासि को वेद भूम्न उरुगाय विभूतिमायाम् ॥२०॥
सूती-गृहे ननु जगाद in the labour room, indeed had said,
भवान्-अज: नौ संजज्ञे इति- (that) You are Unborn, in us are born, thus, अनु-युगम् निज-धर्म-गुप्त्यै in every Yuga, for own laws to protect नाना-तनू:-गगन-वत् various forms , the sky like, विदधत्-जहासि क: वेद भूम्न: take on, and give up, who knows O Infinite! उरु-गाय विभूति-मायाम् O Highly glorified! Your powerful potency Maayaa In the labour room, You had declared that You are Unborn. Yet, in every Yuga, to protect Your own laws, You take birth through us, in various forms, like the sky, You assume one form and then cast it off. O Infinite One! O Highly glorified Lord! Who can know Your powerful potency, the Maayaa?


श्री शुक उवाच - Shree Shuka said - आकर्ण्येत्थं पितुर्वाक्यं भगवान् सात्वतर्षभ: ।
प्रत्याह प्रश्रयानम्र: प्रहसञ्श्लक्ष्णया गिरा ॥२१॥
आकर्ण्य-इत्थम् पितु:-वाक्यम् hearing, these, fathers' words,
भगवान् सात्वत-ऋषभ: The Lord, of the Yadus the foremost, प्रत्याह प्रश्रय-आनम्र: replied humbly bowing, प्रहसन्-श्लक्ष्णया गिरा smilingly, in sweet voice Hearing these words of the father, The Lord, the foremost of the Yadus, bowing in humbleness, smilingly, replied in a sweet voice.


श्री भगवान् -उवाच - The Lord said - वचो व: समवेतार्थं तातैतदुपमन्महे ।
यन्न: पुत्रान् समुद्दिश्य तत्त्वग्राम उदाहृत: ॥२२॥
वच: व: समवेत-अर्थम् words yours, full of meaning,
तात-एतत्-उपमन्महे O Father! This we understand, यत्-न: पुत्रान् समुद्दिश्य in that, us sons, addressing, तत्त्व-ग्राम उदाहृत: The Highest Truth have expounded O Father! We are Your sons, addressing us, you have expounded The Highest Truth, we understand the full meaning of your words.


अहं यूयमसावार्य इमे च द्वारकौकस: ।
सर्वेऽप्येवं यदुश्रेष्ठ विमृश्या: सचराचरम् ॥२३॥
अहम् यूयम्-असौ-आर्य Myself, Yourself, this respected bother,
इमे च द्वारका-औकस: these and Dwaarakaa citizens, सर्वे-अपि-एवम् यदुश्रेष्ठ all of them also, O Scion of the Yadus! विमृश्या: सचराचरम् should be considered (as Brahman) animate and inanimate O Scion of the Yadus! Myself, Yourself, this respected bother, and these Dwaarakaa citizens, and the animate and the inanimate all should be considered as Brahman.


आत्मा ह्येक: स्वयंज्योतिर्नित्योऽन्यो निर्गुणो गुणै: ।
आत्मसृष्टैस्तत्कृतेषु भूतेषु बहुधेयते ॥२४॥
आत्मा हि-एक: स्वयम्-ज्योति:- the Self is one, self effulgent,
नित्य:-अन्य: निर्गुण: गुणै: eternal, different, (from the body), unqualified, by Gunas, आत्म-सृष्टै:-तत्-कृतेषु by itself created, by that created भूतेषु बहुधेयते the elements, many appears The Self is one, self effulgent, eternal, unqualified, distinct from the body. By the Self itself, the Gunas are created, by them the Gunas, the elements are created, and by them the elements, this Self, it appears to be in many forms.


खं वायुर्ज्योतिरापो भूस्तत्कृतेषु यथाशयम् ।
आविस्तिरोऽल्पभूर्येको नानात्वं यात्यसावपि ॥२५॥
खम् वायु:-ज्योति:-आप: भू:- ether, air, fire, water, earth,
तत्-कृतेषु यथा-आशयम् by them created, according to their creation, आवि:-तिर:-अल्प-भूरि-एक: manifested, unmanifest, meagre, abundant, one alone, नानात्वम् याति-असौ-अपि in various modes, takes on this (Self) also The creations of the three Gunas, The five elements, ether, air, fire, water, earth, by them are created the manifest and unmanifest creations, in meagre and abundant quantity, according to their own creations. Similarly, this one alone Self takes on various modes of forms.


श्री शुक उवाच - Shree Shuka said - एवं भगवता राजन् वसुदेव उदाहृतम् ।
श्रुत्वा विनष्टनानाधीस्तूष्णीं प्रीतमना अभूत् ॥२६॥
एवम् भगवता राजन् in this manner, by The Lord, O King!
वसुदेव उदाहृतम् Vasudeva, spoken, श्रुत्वा विनष्ट-नाना-धी: hearing, cleared of diversified senses, तूष्णीम् प्रीतमना: अभूत् silent delighted became O King! In this manner, Vasudeva, having heard the words spoken by The Lord, was free of the sense of diversifications, and became silent and delighted.


अथ तत्र कुरुश्रेष्ठ देवकी सर्वदेवता ।
श्रुत्वाऽऽनीतं गुरो: पुत्रमात्मजाभ्यां सुविस्मिता ॥२७॥
अथ तत्र कुरुश्रेष्ठ then, there, O foremost of the Kurus!
देवकी सर्व-देवता Devaki, the embodiment of all deities, श्रुत्वा-आनीतम् गुरो: पुत्रम्- hearing, that was brought preceptor's son, आत्मजाभ्याम् सुविस्मिता by the two sons, was much amazed O foremost of the Kurus! then, Devaki, the embodiment of all the deities, who was also there, on hearing that her two sons had brought back the son of their preceptor, was much amazed.


कृष्णरामौ समाश्राव्य पुत्रान् कंसविहिंसितान् ।
स्मरन्ती कृपणं प्राह वैक्लव्यादश्रुलोचना ॥२८॥
कृष्ण-रामौ समाश्राव्य Krishna and Balaraama, addressing,
पुत्रान् कंस-विहिंसितान् the sons, by Kansa almost killed, स्मरन्ती कृपणम् प्राह remembering, with sadness said, वैक्लव्यात्-अश्रुलोचना by the mental pain tears eyed Remembering how Kansa had almost killed her sons, with that mental pain, her eyes were full of tears, and addressing Krishna and Balaraama, she said,…


देवकी-उवाच - Devaki said - राम रामाप्रमेयात्मन् कृष्ण योगेश्वरेश्वर ।
वेदाहं वां विश्वसृजामीश्वरावादिपूरुषौ ॥२९॥
राम राम-अप्रमेय-आत्मन् 'Balaraama, O Delighter of hearts! beyond cognition, Your Self!
कृष्ण योग-ईश्वर-ईश्वर O Krishna, of the Yoga's lords The Ruler! वेद-अहम् वाम् विश्व-सृजाम्- know I, You two of the world's creators, ईश्वरौ-आदि-पूरुषौ The Rulers, The Primary Persons 'Balaraama, O Delighter of hearts! beyond cognition, Your Self! O Krishna, of the Yoga's lords The Ruler! I know You two to be the creators of the world, its Rulers, and The Primary Persons.'


कालविध्वस्तसत्त्वानां राज्ञामुच्छास्त्रवर्तिनाम् ।
भूमेर्भारायमाणानामवर्तीर्णौ किलाद्य मे ॥३०॥
काल-विध्वस्त-सत्त्वानाम् by Time, shattered virtues
राज्ञाम्-उच्छास्त्र-वर्तिनाम् of the kings, transgressing the path of law, भूमे:-भारायमाणानाम्- for the earth burden becoming, अवर्तीर्ण: किल-अद्य मे have descended, indeed, today through me You have descended through me, to destruct the kings whose virtues are shattered by the flux of Time, and who transgress the path of law, and are a burden to the earth.


यस्यांशांशांशभागेन विश्वोत्पत्तिलयोदया: ।
भवन्ति किल विश्वात्मंस्तं त्वाद्याहं गतिं गता ॥३१॥
यस्य-अंश-अंश-भागेन by Whose part's part
विश्व-उत्पत्ति-लय-उदया: the world is created, dissolved and protected भवन्ति किल विश्वात्मन्- become, indeed, O of the worlds The Soul! तम् त्वा-अद्य-अहम् गतिम् गता Of Him, You, today, I in shelter have come to O The Soul of the universe! From Whose part manifestation's part, this world is created, protected, and dissolved, to Him, You, I have come for shelter today.


चिरान्मृतसुतादाने गुरुणा कालचोदितौ ।
आनिन्यथु: पितृस्थानाद् गुरवे गुरुदक्षिणाम् ॥३२॥
चिरात्-मृत-सुत-आदाने for long dead, son in bringing
गुरुणा काल-चोदितौ by the teachers desire and by Time instigated, आनिन्यथु: पितृ-स्थानात् brought from Death's abode, गुरवे गुरु-दक्षिणाम् to the preceptor the teacher's fees By the desire of the teacher and instigated by time, You both had brought the long dead son of the teacher from the abode of Death, and gave him to the teacher as his fees.


तथामे कुरुतं कामं युवां योगेश्वरेश्वरौ ।
भोजराजहतान् पुत्रान् कामये द्रष्टुमाहृतान् ॥३३॥
तथा-मे कुरुतम् कामम् so also, fulfil my desire,
युवाम् योगेश्वर-ईश्वरौ You both, of the masters of Yoga, The Lords! भोज-राज-हतान् पुत्रान् by the Bhoja king (Kansa) killed sons कामये द्रष्टुम्-आहृतान् desire to see brought back In the same manner, Both of You, The Lords of the masters of Yoga, may fulfil my desire. I wish to see my sons, brought back to me, who were killed by the Bhoja king, Kansa.


ऋषि:-उवाच - Shree Shuka said - एवं सञ्चोदितौ मात्रा राम: कृष्णश्च भारत ।
सुतलं संविविशतुर्योगमायामुपाश्रितौ ॥३४॥
एवम् सञ्चोदितौ मात्रा thus prodded by the mother,
राम: कृष्ण:-च भारत Balaraama Krishna and, O Bhaarata! सुतलम् संविविशतु:- Sutala (subterranean regions) entered योग-मायाम्-उपाश्रितौ with Yoga Maayaa's help O Bhaarata! thus prodded by the mother, Balaraama and Krishna entered the Sutala, the subterranean regions, with the help of Their Yoga Maaya.


तस्मिन् प्रविष्टावुपलभ्य दैत्यराड् विश्वात्मदैवं सुतरां तथाऽऽत्मन: ।
तद्दर्शनाह्लादपरिप्लुताशय: सद्य: समुत्थाय ननाम् सान्वय: ॥३५॥
तस्मिन् प्रविष्टौ-उपलभ्य there having entered, found
दैत्य-राट् विश्व-आत्म-देवम् demon king (Bali), of universe The Soul, The Lord adorable, सुतराम् तथा-आत्मन: also and of himself तत्-दर्शन-आह्लाद-परिप्लुत- by that sight's joy overflowing, आशय: सद्य: समुत्थाय heart, immediately, getting up ननाम् स-अन्वय: bowed low, with his family When the demon king, Bali saw The Souls of the universe, The adorable Lords, his personal Lords as well, entering the Sutala, his heart was overflowing with joy at their sight, and he immediately got up and bowed low to Them along with his family.


तयो: समानीय वरासनं मुदा निविष्टयोस्तत्र महात्मनोस्तयो: ।
दधार पादाववनिज्य तज्जलं सवृन्द आब्रह्म पुनद् यदम्बु ह॥३६॥
तयो: समानीय वर-आसनम् them honouring, with good seats,
मुदा निविष्टयो:-तत्र with delight, comfortably seated, there, महात्मनो:-तयो: of The Great Souls, there, दधार पादौ-अवनिज्य took on (the head) Their feet, washed, तत्-जलम् सवृन्द that water, with the family, आब्रह्म पुनत् यत्-अम्बु ह up to Brahman purifies which water, surely He honoured them by offering them good seats. When the two Great Souls with delight were comfortably seated there, he washed their feet, and took the washed water, the water which purifies even up to Brahmaa, on his head along with his family.


समर्हयामास स तौ विभूतिभिर्महार्हवस्त्राभरणानुलेपनै: ।
ताम्बूलदीपामृतभक्षणादिभि: स्वगोत्रवित्तात्मसमर्पणेन च ॥३७॥
सम्-अर्हयामास स: तौ well worshipped, he, Them,
विभूतिभि:-महा-अर्ह with articles very valuable, वस्त्र-आभरण-अनुलेपनै: clothes, ornaments and sandal paste, ताम्बूल-दीप-अमृत-भक्षण- betel leaves, lights, nectar like food आदिभि: स्व-गोत्र-वित्त- and others, own family, wealth, आत्म-समर्पणेन च himself, by surrendering and He worshipped Them well with very valuable articles, clothes, ornaments, sandal paste, betel leaves, lights, nectar like food and other things, and also surrendered to Them his own family, wealth and himself.


स इन्द्रसेनो भगवत्पदाम्बुजं बिभ्रन्मुहु: प्रेमविभिन्नया धिया ।
उवाच हानन्दजलाकुलेक्षण: प्रहृष्टरोमा नृप गद्गदाक्षरम् ॥३८॥
स: इन्द्रसेन: भगवत्-पद- he, Bali, The Lord's feet
अम्बुजम् बिभ्रत्-मुहु: lotus, caressing again and again प्रेम-विभिन्नया हिया with love saturated heart, उवाच ह-आनन्द-जल-आकुल- said indeed, joy full tears overwhelmed ईक्षण: प्रहृष्ट-रोमा eyes, standing on ends the body hair, नृप गद्गद-अक्षरम् O King! choked words Bali was caressing The Lord's feet lotuses again and again, his heart saturated with love, eyes full of tears of overwhelmed joy, body hair standing on end, and he said with choked words,….


बलि:-उवाच - Bali said - नमोऽनन्ताय बृहते नम: कृष्णाय वेधसे ।
सांख्ययोगवितानाय ब्रह्मणे परमात्मने ॥३९॥
नम:-अनन्ताय बृहते salutations to The Eternal, The Great,
नम: कृष्णाय वेधसे salutations to Krishna, The Creator, सांख्य-योग-वितानाय of Saankhya and Yoga, The Originator, ब्रह्मणे परम-आत्मने to The Brahman, The Supreme Soul Salutations to The Eternal, The Great, salutations to Krishna, The Creator, to The Originator of Saankhya and Yoga, path of knowledge and devotion, to The Brahman, The Supreme Soul.


दर्शनं वां हि भूतानां दुष्प्रापं चाप्यदुर्लभम् ।
रजस्तम:स्वभावानां यन्न: प्राप्तौ यदृच्छया ॥४०
दर्शनम् वाम् हि भूतानाम् sight of You Both, indeed for the beings
दुष्प्रापम् च-अपि-अदुर्लभम् is difficult to be had, and also is not difficult to get, रज:-तम:स्वभावानाम् for the Raajasic and Taamasic temperamented यत्-न: प्राप्तौ यदृच्छया in that, to us is attained, by Whose will For the beings it is very difficult to have the sight of You Both. But by Your grace it is not difficult either. As it is, of Your own will, You have granted Your sight to us who are Raajasic and Taamasic by nature.


दैत्यदानवगन्धर्वा: सिद्धविद्याध्रचारणा: ।
यक्षरक्ष:पिशाचाश्च भूतप्रमथनायका: ॥४१॥
दैत्य-दानव-गन्धर्वा: the Daityas, Daanavas, Gandharvas,
सिद्ध-विद्याध्र-चारणा: Siddhas, Vidyaadharas, Chaaranas, यक्ष-रक्ष:-पिशाचा:-च Yakshas, Raakshasha's, Pishaachaas, भूत-प्रमथ-नायका: Bhootas, the grudge holders The Daityas, Daanavas, Gandharvas, Siddhas, Vidyaadharas, Chaaranas, Siddhas, Vidyaadharas, Chaaranas, Yakshas, Raakshasha's, Pishaachaas, Bhootas, those who hold grudge against You,….


विशुद्धसत्त्वधाम्न्यद्धा त्वयि शास्त्रशरीरिणि ।
नित्यं निबद्धवैरास्ते वयं चान्ये च तादृशा: ॥४२॥
विशुद्ध-सत्त्व-धाम्नि-अद्धा in the pure Sattva Abode, rather,
त्वयि शास्त्र-शरीरिणि in You, of the scriptures The Embodiment, नित्यम् निबद्ध-वैरा:-ते always tied in discord they, वयम् च-अन्ये च तादृशा: we, and others, and such sort In You, The Abode of the purest Sattva, The embodiment of the scriptures, we, they, and such people are always having rather a strain of discord with You.


केचनोद्बद्धवैरेण भक्त्या केचन कामत: ।
न तथा सत्त्वसंरब्धा: सन्निकृष्टा: सुरादय: ॥४३॥
केचन-उद्बद्ध-वैरेण some, with intense enmity,
भक्त्या केचन कामत: by devotion, some by desire, न तथा सत्त्व-संरब्धा: not like that with Sattva nature सन्निकृष्टा: सुर-आदय: in close proximity the gods and others Some like us, with intense enmity, some with devotion, and some worshipping You for fulfilling their own desire, are in close proximity with You, which is not possible even for the gods with Saatvic nature.


इदमित्थमिति प्रायस्तव योगेश्वरेश्वर ।
न विदन्त्यपि योगेशा योगमायां कुतो वयम् ॥४४॥
इदम्-इत्थम्-इति प्राय:- this, of this sort, thus, generally,
तव योग-ईश्वर-ईश्वर of Your, of the Yoga's lords The Lord, न विदन्ति-अपि योगेशा: do not comprehend even the Yoga masters, योग-मायाम् कुत: वयम् the Yoga Maayaa, what of us? O Lord of the Yoga masters! Even the masters of Yoga are generally incapable of comprehending that, this is Maayaa and that it is of such nature, then, how can we?


तन्न: प्रसीद निरपेक्षविमृग्ययुष्मत्पादारविन्दधिषणान्यगृहान्धकूपात् ।
निष्क्रम्य विश्वशरणाङ्घ्र्युपलब्धवृत्ति: शान्तो यथैव उत सर्वसखैश्चरामि ॥४५॥
तत्-न:प्रसीद निरपेक्ष so, on us do be pleased! By the unexpecting
विमृग्य-युष्मत्-पाद-अरविन्द seeking Your feet lotus धिषण-अन्य-गृह-अन्ध-कूपात् resort, the other householder's dark well निष्क्रम्य विश्व-शरण-अङ्घ्रि- coming out from, for the world's shelter, the feet, अपलब्ध-वृत्ति: शान्त: यथा- attaining the service, peaceful, just as एक: उत सर्व-सखै:-चरामि one alone, indeed, (or) with (sages) of all friends may move about Therefore, O Lord! Your lotus feet, the resort sought by the unexpecting, by attaining the service of those feet, the ultimate shelter for the world, I may be able to come out of the dark well of the household and be peaceful like one without company, and that, if at all, I may move about only in the company of the saints who are friends of all.


शाध्यस्मानीशितव्येश निष्पापान् कुरु न: प्रभो ।
पुमान् यच्छ्रद्धयाऽऽतिष्ठंश्चोदनाया विमुच्यते ॥४६॥
शाधि-अस्मान्-ईशितव्य-ईश correct us, of those worthy of ruling, The Ruler!
निष्पापान् कुरु न: प्रभो sinless render us, O Lord! पुमान् यत्-श्रद्धया-आतिष्ठन्- a person, so that, with faith following चोदनाया: विमुच्यते from proper and improper, is released O Lord! The Ruler of those worthy of ruling, correct us, render us sinless, direct us to the path, with faith following which, a person is released from the confusion of proper and improper.


श्री भगवान्-उवाच - The Lord said - आसन् मरीचे: षट् पुत्रा ऊर्णायां प्रथमेऽन्तरे ।
देवा: कं जहसुर्वीक्ष्य सुतां यभितुमुद्यतम् ॥४७॥
आसन् मरीचे: षट् पुत्रा: there were Marichee's six sons,
ऊर्णायाम् प्रथमे-अन्तरे from Urna in the first Manvantara, देवा: कम् जहसु:-वीक्ष्य the gods, at Brahmaa laughed, observing सुताम् यभितुम्-उद्यतम् daughter to consummate eager In the first Manvantara, Marichi had six sons. These gods had laughed at Brahmaa, observing him to be eager to consummate his own daughter.


तेनासुरीमगन् योनिमधुनावद्यकर्मणा ।
हिरण्यकशिपोर्जाता नीतास्ते योगमायया ॥४८॥
तेन-असुरीम्-अगन् योनिम्- by that, to demon took birth,
अधुना-अवद्य-कर्मणा now because of the demeaning action, हिरण्यकशिपो:-जाता: to Hiranyakashipu were born नीता:-ते योग-मायया taken there by Yoga Maayaa Because of their this demeaning action, they were cursed and took birth as demons, and were Hiranyakashipu's sons, then, they were taken by Yoga Maayaa.


देवक्या उदरे जाता राजन् कंसविहिंसिता: ।
सा ताञ्छोचत्यात्मजान् स्वांस्त इमेऽध्यासितेऽन्तिके ॥४९॥
देवक्या उदरे जाता: in Devaki's womb born,
राजन् कंस-विहिंसिता: O King! By Kansa killed सा तान्-शोचयति-आत्मजान् she them laments, sons, स्वान् ते इमे-अध्यासिते-अन्तिके own, they these live near you O King! They were then born from Devaki's womb, and were killed by Kansa. She laments for those her own sons, who now are living with you.


इत एतान् प्रणेष्यामो मातृशोकापनुत्तये ।
तत: शापाद् विनिर्मुक्ता लोकं यास्यन्ति विज्वरा: ॥५०॥
इत: एतान् प्रणेष्याम: from here, them will take,
मातृ-शोक-अपनुत्तये for mother's grief to take away तत: शापाद् विनिर्मुक्ता: then, from curse released, लोकम् यास्यन्ति विज्वरा: to abode will go, happily We will take them from here, to relieve our mother from the grief. Then, they will be released of the curse and will return to their celestial abode happily.


स्मरोद्गीथ: परिष्वङ्ग: पतङ्ग: क्षुद्रभृद् घृणी ।
षडिमे मत्प्रसादेन पुनर्यान्ति सद्गतिम् ॥५१॥
स्मर-उद्गीथ: परिष्वङ्ग: Smara, Udgeetha, Parishvanga,
पतङ्ग: क्षुद्रभृत् घृणी Patanga, Kshudrabhrit, Ghrinee षट्-इमे मत्-प्रसादेन six of them, by My grace पुन:-यान्ति सत्-गतिम् again will attain true liberation The six of them, Smara, Udgeetha, Parishvanga, Patanga, Kshudrabhrit, Ghrinee, by My grace will regain their true liberation.


इत्युक्त्वा तान् समादाय इन्द्रसेनेन पूजितौ ।
पुनर्द्वारवतीमेत्य मातु: पुत्रानयच्छताम् ॥५२॥
इति-उक्त्वा तान् समादाय this saying, them taking
इन्द्रसेनेन पूजितौ by Bali worshipped, पुन:-द्वारवतीम्-एत्य again to Dwaarakaa came, मातु: पुत्रान्-अयच्छताम् to the mother the sons handed over Saying this, They took the children, were worshipped by Bali, and returned to Dwaarakaa, and handed over the sons to the mother.


तान् दृष्ट्वा बालकान् देवी पुत्रस्नेहस्नुतस्तनी ।
परिष्वज्याङ्कमारोप्य मूर्ध्न्यजिघ्रदभीक्ष्णश: ॥५३॥
तान् दृष्ट्वा बालकान् them, seeing the children,
देवी पुत्र-स्नेह-स्नुत-स्तनी the noble woman, by son's love oozing breasted, परिष्वज्य-अङ्कम्-आरोप्य embraced them, in the lap placed, मूर्ध्नि-अजिघ्रत्-अभीक्ष्णश: on the forehead smelled every moment On seeing the children, with sons' love, the-oozing breasted, noble woman, embraced them, placed them on the lap and smelled their foreheads again and again.


अपाययत् स्तनं प्रीता सुतस्पर्शपरिप्लुता ।
मोहिता मायया विष्णोर्यया सृष्टि: प्रवर्तते ॥५४॥
अपाययत् स्तनम् प्रीता suckled at breast with delight
सुत-स्पर्श-परिप्लुता sons' touch overwhelmed मोहिता मायया विष्णो:- deluded by Maayaa of Vishnu, यया सृष्टि: प्रवर्तते by which the creation goes on Overwhelmed with delight at the touch of the sons, she suckled them, deluded as she was by the Maayaa of Vishnu, by which the creation goes on.


पीत्वामृतं पयस्तस्या: पीतशेषं गदाभृत: ।
नारायणाङ्गसंस्पर्शप्रतिलब्धात्मदर्शना: ॥५५॥
पीत्वा-अमृतम् पय:-तस्या: drinking nectar milk of her,
पीत-शेष गदाभृत: the tasted remnant of Shri Krishna, नारायण-अङ्ग-संस्पर्श- by Naaraayana's body's touch, प्रतिलब्ध-आत्म-दर्शना: gained Self Realization They having imbibed her nectar milk, the remnant of what Shree Krishna had tasted, and by having had the touch of Naaraayana's body, they gained Self-Realization.


ते नमस्कृत्य गोविन्दं देवकीं पितरं बलम् ।
मिषतां सर्वभूतानां ययुर्धाम दिवौकसाम् ॥५६॥
ते नमस्कृत्य गोविन्दम् they, bowing to Govinda,
देवकीम् पितरम् बलम् Devaki, father and Balaraama, मिषताम् सर्व-भूतानाम् as looked on all beings, ययु:-धाम दिवौकसाम् went to the abode of the celestials They bowed down to Govinda, Devaki, their father, and Balaraama, and went to the abode of the celestials, as all the beings looked on.


तं दृष्ट्वा देवकी देवी मृतागमननिर्गमम् ।
मेने सुविस्मिता मायां कृष्णस्य रचितां नृप ॥५७॥
तम् दृष्ट्वा देवकी देवी that observing, Devaki the noble,
मृत-आगमन-निर्गमम् of the dead coming and going, मेने सुविस्मिता मायाम् accepted, astonished, the sport, कृष्णस्य रचिताम् नृप by Krishna played, O King! O King! As the noble Devaki observed the coming and going of the dead, she was very astonished, and accepted it as a sport played by Krishna.


एवं विधान्यद्भुतानि कृष्णस्य परमात्मन: ।
वीर्याण्यनन्तवीर्यस्य सन्त्यनन्तानि भारत ॥५८॥
एवम् विधानि-अद्भुतानि of such sort wonderful
कृष्णस्य परमात्मन: Krishna's The Supreme Spirit वीर्याणि-अनन्त-वीर्यस्य exploits of The Eternal Powers' सन्ति-अनन्तानि भारत are endless, O Bhaarata! O Bhaarata! Of such wonderful sort are endless exploits of Krishna, The Supreme Spirit, having Eternal power.


सूत उवाच - Soota said - य इदमनुशृणोति श्रावयेद् वा मुरारेश्चरितममृतकीर्तेर्वर्णितं व्यासपुत्रै: ।
जगदघभिदलं तद्भक्तसत्कर्णपूरं भगवति कृतचित्तो याति तत्क्षेमधाम ॥५९॥
य: इदम्-अनुशृणोति श्रावयेत् वा one who, this, hears again and again, narrates or
मुरारे:-चरितम्-अमृत-कीर्ते:- Krishna's stories of eternal glory, वर्णितम् व्यास-पुत्रै: described by Vyaasa's son (Shukadeva) जगत्-अघ-भित्-अलम् तत्- of the world's sin ridding, thoroughly, that, भक्त-सत्कर्ण-पूरम् भगवति of the devotee's ears filling, in The Lord कृत-चित्त: याति तत्-क्षेम-धाम fixed minded, goes to His blissful abode The stories of the eternal glory of Shree Krishna, which are described by Vyaasa's son Shree Shukadeva, which rids the world of the sins, one who thoroughly hears this again and again, or narrates it, that devotee's ears are filled with it and his mind is fixed on The Lord, and he goes to His blissful Abode.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे मृताग्रजानयनं नाम पञ्चाशीतितम: अध्याय: ॥८५॥
Thus ends the eighty-fifth discourse entitled 'Shree Krishna brings back His deceased elder brothers (from the abode of Bali)', in the latter half of Book Ten of the great and glorious Bhaagavata-Puraana.