श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: अथ द्वितीय: अध्याय: श्री शुक उवाच - Shri Shuka said - इति भागवत: पृष्ट: क्षत्त्रा वार्तां प्रियाश्रयाम् ।
प्रतिवक्तुं न चोत्सेह औतकण्ठ्यात्स्मारितेश्वर: ॥१॥
इति भागवत: पृष्ट: thus, the devotee (Uddhava) asked
क्षत्त्रा वार्ताम् प्रिय-आश्रयाम् by Vidura, news of beloved (Krishna's) related प्रतिवक्तुम् न च-उत्सेह to answer was not able and औतकण्ठ्यात्- overwhelmed स्मारित-ईश्वर: by being reminded of The Lord Thus, when the great devotee Uddhava was asked about the news of beloved Shri Krishna, by Vidura, he was not able to reply due to anxiety and being oveerwhelmed by being reminded of The Lord.


य: पञ्चहायनो मात्रा प्रातराशाय याचित: ।
तन्नैच्छद्रचयन् यस्य सपर्यां बाललीलया ॥२॥
य: पञ्च-हायन: who (Uddhava) in five years (age)
मात्रा प्रात:-आशाय याचित: by mother for breakfast called तत्-न-ऐच्छत्- that did not desire रचयन् यस्य सपर्याम् performing Whose service बाल-लीलया by children's' play Uddhava, who even at the age of five years, worshipped and performed service to The Lord by being involved in childrens' play with Him, did not want even to have breakfast when repeatedly called by his mother to do so.


स कथं सेवया तस्य कालेन जरसं गत: ।
पृष्टो वार्तां प्रतिब्रूयाद्भर्तु: पादावनुस्मरन् ॥३॥
स: कथम् सेवया तस्य He, (Uddhava), how could, in His service
कालेन जरसम् गत: in time, old age got पृष्ट: वार्ताम् प्रतिब्रूयात्- asked of news, answer (how could) भर्तु: पदौ-अनुस्मरन् master's feet remembering He, Uddhava had attained old age serving Him. How could he answer when asked about His news by Vidura, because his mind was fixed in remembering his Master's feet.


स मुहूर्तमभूत्तूष्णीं कृष्णाङ्घ्रिसुधया भृशम् ।
तीव्रेण भक्ति योगेन निमग्न: साधु निर्वृत: ॥४॥
स: मुहूर्तम्-अभूत्-तूष्णीम् He, Uddhava, for a moment, became silent
कृष्ण-अङ्घ्रि-सुधया भृशम् in Krishna's feet's nectar immensely तीव्रेण भक्ति योगेन in intense devotion yoga निमग्न: साधु निर्वृत: immersed, was well blissful He, Uddhava, was immersed in the nectar from Krishna's feet, due to intense devotion he transcended, and so he kept silent for some time.


पुलकोद्भिन्नसर्वाङ्गो मुञ्चन्मीलद्दृशा शुच: ।
पूर्णार्थो लक्षितस्तेन स्नेहप्रसरसम्प्लुत: ॥५॥
पुलक-उद्भिन्न-सर्व-अङ्ग: horripilation arising on all body
मुञ्चत्-मीलत्-दृशा शुच: flowing from closed eyes tears पूर्ण-अर्थ: लक्षित:-तेन total achievement was seen by him (Vidura) स्नेह-प्रसर-सम्प्लुत: in love's flood immersed Horripilation arose on all the body of Uddhava, and tears burst forth from his closed eyes. Vidura took this as his ultimate achievement, seeing him immersed in the flood of affection.


शनकैर्भगवल्लोकान्नृलोकं पुनरागत: ।
विमृज्य नेत्रे विदुरं प्रत्याहोद्धव उत्स्मयन् ॥६॥
शनकै:-भगवत्-लोकात्- gradually, from the divine realm
नृलोकम् पुन:-आगत: to the mortal world again came विमृज्य नेत्रे विदुरम् wiping the two eyes, to Vidura प्रत्याह-उद्धव: उत्-स्मयन् answered Uddhava indeed, in wonder Gradually, Uddhava came back to the mortal world from the divine realm, and wiping his two eyes, answered to Vidura in a tone of astonishment.


उद्धव उवाच - Uddhava said - कृष्णद्युमणिनिम्लोचे गीर्णेष्वजगरेण ह ।
किं तु न: कुशलं ब्रूयां गतश्रीषु गृहेष्वहम् ॥७॥
कृष्ण-द्युमणि-निम्लोचे (The) Krishna Sun having set
गीर्णेषु-अजगरेण ह swallowed by the python (Time) Alas! किम् तु न: कुशलम् ब्रूयाम् what then, our welfare (should I) say गत-श्रीषु गृहेषु-अहम् lost splendour of (our) home, I The Sun, Krishna, having set, and the splendour of our homes being swallowed by the python, Time, what shall I tell you of our wellfare?


दुर्भगो बत लोकोऽयं यदवो नितरामपि ।
ये संवसन्तो न विदुर्हरिं मीना इवोडुपम् ॥८॥
दुर्भग: बत लोक:-अयम् unfortunate alas!
यदव: नितराम्-अपि the Yaadavaas ये संवसन्त: न विदु:-हरिम् who living together (with Krishna) मीना इव-उडुपम् fishes as the moon Alas! This is unfortunate for the world, more so for the Yadus who did not know Hari inspite of living with him, just as the fishes did not know the moon, when it was in the ocean.


इङ्गितज्ञा: पुरुप्रौढा एकारामाश्च सात्वता: ।
सात्वतामृषभं सर्वे भूतावासममंसत ॥९॥
इङ्गितज्ञा: पुरु-प्रौढा: gestures knower's, very intelligent
एक-आरामा:-च सात्वता: as one sporting and the Yaadavaas सात्वताम्-ऋषभम् सर्वे of the Yadu's foremost, all भूत-आवासम्-अमंसत of all beings the Abode, understood as The Yaadavas, who were the knower of gestures, and were very intelligent, and who sported with Krishna, understood Him, the Abode of all beings, just as the foremost of the Yadus.


देवस्य मायया स्पृष्टा ये चान्यदसदाश्रिता: ।
भ्राम्यते धीर्न तद्वाक्यैरात्मन्युप्तात्मनो हरौ ॥१०॥
देवस्य मायया स्पृष्टा: ये by The Lord's Maayaa touched who
च-अन्यत्-असत्-आश्रिता: and those others, on untruth rely भ्राम्यते धी:-न misguided mind is not तत्-वाक्यै:-आत्मनि- by those words, in self उप्त-आत्मन: हरौ placed, in the self of Hari Those who are touched by the Maayaa of The Lord, and those others who find support in untruth, their words do not misguide those who are placed in their own selves and in the self of Hari.


प्रदर्श्यातप्ततपसामवितृप्तदृशां नृणाम् ।
आदाय अन्तरधात् स्वबिम्बं लोकलोचनम् ॥११॥
प्रदर्श्य-अतप्त-तपसाम्- showing to those, who had not done penance
अवितृप्त-दृशाम् नृणाम् with unsatisfied eyes the people आदाय अन्तरधात् withdrawing screened (Himself) स्व-बिम्बम् लोक-लोचनम् His own form, the worlds sight He, Shri Krishna, showed His divine form even to those people who had not done any penance, and so their eyes were not satisfied. Then He, the sight of the world, withdrew His divine form, and rendered them sightless.


यन्मर्त्यलीलौपयिकं स्वयोग मायाबलं दर्शयता गृहीतम् ।
विस्मापनं स्वस्य च सौभगर्द्धे: परं पदं भूषणभूषणाङ्गम् ॥१२॥
यत्-मर्त्य-लीला-औपयिकम् which (form) (for) man-like actions suited
स्व-योग माया-बलम् by His own Yoga Maayaa, and divine power दर्शयता गृहीतम् presenting, was taken विस्मापनम् स्वस्य च by surprise Himself also सौभग-ऋद्धे: (which was) auspicious and of divine beauty परम् पदम् that ultimate form भूषण-भूषण-अङ्गम् was an ornament to the ornaments of the body That form of His which was suited to perform the actions similar to human beings, which He presented to the world by the power of His Yogmaayaa, was a surprise to Him also. That ultimate divine form of transcendental beauty was an ornament to the ornaments of the body.


यद्धर्मसूनोर्बत राजसूये निरीक्ष्य दृक्स्वस्त्ययनं त्रिलोक: ।
कार्त्स्न्येन चाद्येह गतं विधातुरर्वाक्सृतौ कौशलमित्यमन्यत ॥१३॥
यत्- which (form)
धर्मसूनो:-बत of Dharma's son, Yudhishtthira, indeed राजसूये निरीक्ष्य (during) the Raajasooya Yagya, beholding दृक्-स्वस्ति-अयनम् for the eyes was benediction holding त्रिलोक: the three worlds (thought) कार्त्स्न्येन च-अद्य-इह (surely) in entirety, and today, here, गतम् विधातु:- is exhausted Brahma's अर्वाक्-सृतौ कौशलम्- in this form creating excellence इति-अमन्यत thus thought The inhabitants of the three worlds beheld that most auspicious form of The Lord, for the mortal eyes, benediction holding, during the Raajasooya Yagya of Dharma's son Yudhishtthira. As they saw That, they thaught that in this form, all the creative excellence of Brahmaa was entirely exhausted.


यस्यानुरागप्लुतहासरासलीलावलोकप्रतिलब्धमाना: ।
व्रजस्त्रियो दृग्भिरनुप्रवृत्तधियोऽवतस्थु: किल कृत्यशेषा: ॥१४॥
यस्य-अनुराग-प्लुत- Whose affection laden
हास-रास-लीला-अवलोक- smile, love and sportive glances प्रतिलब्ध-माना: व्रज-स्त्रिय: feeling honoured, Vraja's women दृग्भि:-अनुप्रवृत्त-धिय:- with (their) eyes, following with mind अवतस्थु: किल कृत्य-शेषा: stood still, indeed, work abandoning By Whose affection laden smile, and love, and sportive side glances, the women of Vraja felt honoured, and following Him with their eyes, and mind, stood still abonding all their work.


स्वशान्तरूपेष्वितरै: स्वरूपैरभ्यर्द्यमानेष्वनुकम्पितात्मा ।
परावरेशो महदंशयुक्तो ह्यजोऽपि जातो भगवान् यथाग्नि: ॥१५॥
स्व-शान्त-रूपेषु- in His own gentle forms (Vasudeva and others)
इतरै: स्वरूपै:- by otherwise (non gentle) forms (Kansa etc.) अभ्यर्द्यमानेषु- being persecuted, अनुकम्पित-आत्मा compassion minded परावर-ईश: of Prakriti and creation the Ruler महत्-अंश-युक्त: glorious part along (Balaraama) with हि-अज:-अपि indeed birth less also जात: भगवान् was born the Lord यथा-अग्नि: just as fire The Ruler of Prakriti and of the manifest creation, was full of compassion for His gentle forms, Vasudeva and others, as they were persecuted by His non-gentle forms, Kansa and others. So The Lord, though birthless, was born with His glorious form Balaraama. Just as fire, which is latent in everything, is manifeasted through wood.


मां खेदयत्येतदजस्य जन्म विडम्बनं यद्वसुदेवगेहे ।
व्रजे च वासोऽरिभयादिवस्वयं पुराद् व्यवात्सीद् यदनन्तवीर्य: ॥१६॥
माम् खेदयति-एतत्- me (it) pains this,
अजस्य जन्म-विडम्बनम् the birth less one's being born, mocking यत्-वसुदेव-गेहे व्रजे च that in Vasudeva's house, in Vraja and वास:-अरि-भयात्-इव living, (as if) enemies fear for स्वयम् पुरात् व्यवात्सीत् (from) own city (Mathura) fleeing यत्-अनन्त-वीर्य: that of infinite power It pains me that The Birthless One took a mock birth in the house of Vasudeva, that He lived in Vraja as if scared of the enemy, Kansa, and that He, of infinite power, had to flee His own city, Mathura, scared of Kaalayavana.


दुनोति चेत: स्मरतो ममैतद् यदाह पादावभिवन्द्य पित्रो: ।
ताताम्ब कंसादुरुशङ्कितानां प्रसीदतं नोऽकृतनिष्कृतीनाम् ॥१७॥
दुनोति चेत: agonizes (my) mind
स्मरत: मम-एतत् remembering, my this यत्-आह पादौ- what said (He) in feet अभिवन्द्य पित्रो: saluting of parents तात-अम्ब 'Father! Mother!' कंसात्-उरु-शङ्कितानाम् by Kansa greatly afraid प्रसीदतम्-न: be pleased, towards we two (Balaraama and Me), अकृत-निष्कृतीनाम् having failed to do our duty My mind is in agony when I remember what He said bowing in His parent's feet, ' O Father! O Mother! Be pleased with us, (Balaraama and Me), as we are criminals having failed in our duty towards you, being greatly afraid of Kansa.


को वा अमुष्याङ्घ्रिसरोजरेणुं विस्मर्तुमीशीत पुमान् विजिघ्रन् ।
यो विस्फुरद्भ्रूविटपेन भूमेर्भारं कृतान्तेन तिरश्चकार ॥१८॥
क: वा अमुष्य- who or (can), His
अङ्घ्रि-सरोज-रेणुम् feet lotus dust विस्मर्तुम्-ईशीत to forget is capable पुमान् विजिघ्रन् a person having smelt य: विस्फुरत्- Who by the quiver of भ्रू-विटपेन the eyebrows' play भूमे:-भारम् the earth's burden कृतान्तेन तिरश्चकार like the death god, cut off Or what person is ever capable of forgetting, having smelt the dust of His lotus feet, Who by the mere play of His quivering eyebrows, like the god of death, cut off the burden of the earth.


दृष्टा भवद्भिर्ननु राजसूये चेद्यस्य कृष्णं द्विषतोऽपि सिद्धि: ।
यां योगिन: संस्पृहयन्ति सम्यग् योगेन कस्तद्विरहं सहेत ॥१९॥
दृष्टा भवद्भि:-ननु राजसूये was seen definitely, in the Raajasooya (Yagya)
चेद्यस्य कृष्णं द्विषत:-अपि Chedee's (towards) Krishna (holding) animosity even सिद्धि: याम् the consummation (oneness with The Lord), which योगिन: संस्पृहयन्ति ascetics long for सम्यग् योगेन by intense yoga क:-तत्-विरहम् सहेत who that separation (from The Lord) will bear It was definitely seen by all, during Yudhishtthira's Raajsooya Yagya, the consummation of Cheddee (Shishupaal), who held enimosity towards Shri Krishna. Such consummation, oneness with The Lord, even the ascetics aspire for by practicing intense yoga. Who can bear such a seperation?


तथैव चान्ये नरलोकवीरा य आहवे कृष्णमुखारविन्दम् ।
नेत्रै: पिबन्तो नयनाभिरामं पार्थास्त्रपूता: पदमापुरस्य॥२०॥
तथा-एव च-अन्ये like that and others,
नर-लोक-वीरा: ये आहवे mortal world's heroes, who in the battle कृष्ण-मुख-अरविन्दम् Shri Krishna's face lotus नेत्रै: पिबन्त: by eyes drinking नयन-अभिरामम् the eye ravishing (beauty) पार्थ-अस्त्र-पूता: by Arjuna's weapons purified पदम्-आपु:अस्य Abode attained His In the same manner, other heroes of the mortal world, in the battle field, when in action, drinking in the ravishing beautiful nectar of Shri Krishna's lotus face, with their eyes, were purified by Arjuna's arrows (killed) and attained His supreme abode.


स्वयं त्वसाम्यातिशयस्त्र्यधीश: स्वाराज्यलक्ष्म्याप्तसमस्तकाम: ।
बलिं हरद्भिश्चिरलोकपालै: किरीटकोट्येडितपादपीठ: ॥२१॥
स्वयम् तु असाम्य- Himself of course, unequalled,
अतिशय:-त्रि-अधीश: unexcelled, the three (world's) Ruler स्वाराज्य-लक्ष्म्या- by His own sovereign lordliness आप्त-समस्त-काम: attaining all desires बलिम् हरद्भि:- offerings bringing चिर-लोकपालै: all the eternal guardians किरीट-कोट्या- crowns' crest ईडित-पाद-पीठ: adored foot stool Himself, ofcourse, He is unequalled and unexcelled, The Ruler of the three worlds, by His own soveriegn lordliness, is satiated of all desires. All the eternal gaurdians bring offerings to Him and as they bow down to Him, the crest of their crowns adorn His foot stool.


तत्तस्य कैङ्कर्यमलं भृतान्नो विग्लापयत्यङ्ग यदुग्रसेनम् ।
तिष्ठन्निषण्णं परमेष्ठिधिष्ण्ये न्यबोधयद्देव निधारयेति ॥२२॥
तत्-तस्य कैङ्कर्यम्-अलम् that His service great
भृतान्-न: विग्लापयति- servants us, pains अङ्ग यत्-उग्रसेनम् O Dear! that to Ugrasena तिष्ठन्-निषण्णम् standing (before him) seated परमेष्ठि-धिष्ण्ये on the royal throne न्यबोधयत्-देव submitted ' My Lord! निधारय-इति listen '(to my prayer) thus O Dear Vidura! It greatly pains us, His slaves, when we see His service to Ugrasena, standing before him, who is seated on the royal throne, he submitts to him saying, "My Lord do listen to my prayer!"


अहो बकी यं स्तनकालकूटं जिघांसयापाययदप्यसाध्वी ।
लेभे गतिं धात्र्युचितां ततोऽन्यं कं वा दयालुं शरणं व्रजेम ॥२३॥
अहो बकी यम् Aha! Baki (Pootanaa) Whom
स्तन-काल-कूटम् breast (with) deadly poison जिघांसया-अपाययत्- to kill, suckled अपि-असाध्वी लेभे गतिम् though impious, received status धात्री-उचिताम् of a foster mother's worth तत:-अन्यम् कम् वा therefore, other whom or दयालुम् शरणम् व्रजेम merciful for protection should surrender Aha! Baki, Pootana, suckled Him her breast smeared with deadly poison, with an intension to kill Him, yet she received the status of a foster mother from Him. Therefore, other than Him to whom should we surrender for protection?


मन्येऽसुरान् भागवतांस्त्र्यधीशे संरम्भमार्गाभिनिविष्टचित्तान् ।
ये संयुगेऽचक्षत तार्क्ष्यपुत्रमंसे सुनाभायुधमापतन्तम् ॥२४॥
मन्ये-असुरान् भागवतान्- I consider the demons as devotees
त्रि-अधीशे संरम्भ-मार्ग- (who) on the three worlds' Lord, (by) anger's path अभिनिविष्ट-चित्तान् having fixed minds ये संयुगे-अचक्षत who in the battle watched तार्क्ष्यपुत्रम्-अंसे on Gaduda's shoulder सुनाभ-आयुधम्- Sudershana weapon आपतन्तम् charging (Vishnu) I consider those demons as devotees, who by the path of anger, towards the Lord, in the battle, watched Him with their minds fixed on Him, when He charged the Sudershan weapon, mounted on the shoulders of Gaduda.


वसुदेवस्य देवक्यां जातो भोजेन्द्रबन्धने ।
चिकीर्षुर्भगवानस्या: शमजेनाभियाचित: ॥२५॥
वसुदेवस्य देवक्याम् जात: of Vasudeva, in Devaki was born
भोजेन्द्र-बन्धने in Bhojendra's (Kansa's) prison चिकीर्षु:-भगवान्- wanting to do the Lord अस्या: शम्- her (the earth's) peace अजेन-अभियाचित: by Brahmaa (the unborn) prayed The Lord was born to Devaki, Vasudeva's wife, in the prison of Bhojaraaj, Kansa. He wanted to bring about peace to the earth, as prayed by the unborn Brahmaa.


ततो नन्दव्रजमित: पित्रा कंसाद्विबिभ्यता ।
एकादश समास्तत्र गूढार्चि: सबलोऽवसत् ॥२६॥
तत: नन्द-व्रजम्-इत: then, to Nanda's Vraja, from here
पित्रा कंसात्-विबिभ्यता by father (Vasudeva), by Kansa being afraid एकादश समा:- eleven years तत्र गूढा-अर्चि: there concealing glory स-बल:-अवसत् with Balaraama lived Then from here, the prison, He was brought by His father Vasudeva to Nanda's Vraja, due to fear of Kansa. Here He lived with Balaraama for eleven years, concealing His glory.


परीतो वत्सपैर्वत्सांश्चारयन् व्यहरद्विभु: ।
यमुनोपवने कूजद् द्विजसंकुलिताङ्घ्रिपे ॥२७॥
परीत: वत्सपै:- surrounded by cowherd boys
वत्सान्-च-चारयन् calves and grazing व्यहरत्-विभु: sported the Lord यमुना-उपवने in the Yamuna groves कूजत् द्विज- (where) cooing birds संकुलित-अङ्घ्रिपे gathered on the trees The Lord sported with the cowherd boys as He grazed the calves, in the Yamuna groves, where cooing birds gathered on the trees.


कौमारीं दर्शयंश्चेष्टां प्रेक्षणीयां व्रजौकसाम् ।
रुदन्निव हसन्मुग्धबालसिंहावलोकन: ॥२८॥
कौमारीम् दर्शयन्-चेष्टाम् childish, showing gestures
प्रेक्षणीयाम् व्रज-औकसाम् pleasing to watch for the Vraja residents रुदन्-इव हसन्-मुग्ध- crying like, laughing (like) innocent बाल-सिंह-अवलोकन: (like) a cub of lion gazing The Lord made childish gestures, pleasing to look at for the residents of Vraja, sometimes as though crying, sometimes, as if laughing, and at times gazing innocently like a lion-cub.


स एव गोधनं लक्ष्म्या निकेतं सितगोवृषम् ।
चारयन्ननुगान् गोपान् रणद्वेणुर्रीरमत् ॥२९॥
स: एव गोधनम् He only, the cattle wealth
लक्ष्म्या निकेतम् of splendour the abode सित-गोवृषम् चारयन्- white bulls grazing अनुगान् गोपान् to the following cowherd boys रणत्-वेणु:-अरीरमत् playing the flute, entertained (them) The same Lord (when He grew a little older), grazed the cattle wealth which had the white bulls as the abode of splendour. He played on His flute and entertained the fellow cowherd boys who followed Him.


प्रयुक्तान् भोजराजेन मायिन: कामरूपिण: ।
लीलया व्यनुदत्तांस्तान् बाल: क्रीडनकानिव ॥३०॥
प्रयुक्तान् भोज-राजेन employed by Bhoja-raaja, (Kansa)
मायिन: कामरूपिण: the deceiving, (skilled in ) taking different forms लीलया व्यनुदत्- in play destroyed तान्-तान् बाल: them all, a child क्रीडनकान्-इव toys as Bhoja-raaja, Kansa employed the decietful demons who were skilled in taking different forms, to kill Him. He destroyed them all as if in mere play just as a child breaks the toys.


विपन्नान् विषपानेन निगृह्य भुजगाधिपम् ।
उत्थाप्यापाययद्गावस्तत्तोयं प्रकृतिस्थितम् ॥३१॥
विपन्नान् विष-पानेन fallen dead by poison (water) drinking
निगृह्य भुजग-अधिपम् tamed the serpent leader (Kaaliya) उत्थाप्य-अपाययत्-गाव:- reviving (them) made (them) drink the cows तत्-तोयम् प्रकृति-स्थितम् that water in pure form brought He, tamed the serpent leader, revived the cows which had fallen dead by drinking the poisonous water, and made them drink the water which He had rendered pure.


अयाजयद्गोसवेन गोपराजं द्विजोत्तमै: ।
वित्तस्य चोरुभारस्य चिकीर्षन् सद्व्ययं विभु: ॥३२॥
अयाजयत्-गोसवेन (made to) perform, by cows' worship (Yagya)
गोप-राजम् the cowherd leader (Nanda) द्विज-उत्तमै: by Braahmanas, the best वित्तस्य च-उरु-भारस्य wealth and greatly abundant चिकीर्षन् सद्-व्ययम् wanting to well spend विभु: The Lord The Lord persuaded the leader of the cowherds, Nanda to perform a yagya, in which the cows are worshipped, wanting to spend the abundant wealth to good use, with the help of the best Braahmanas.


वर्षतीन्द्रे व्रज: कोपाद्भग्नमानोऽतिविह्वल: ।
गोत्रलीलातपत्रेण त्रातो भद्रानुगृह्लता ॥३३॥
वर्षति-इन्द्रे व्रज: (when) rained Indra on Vraja
कोपात्-भग्न-मान: by anger hurt ego अति-विह्वल: very agitated गोत्र-लीला-आतपत्रेण the mountain (Govardhana), sportingly like an umbrella त्रात: भद्र- saved O Blessed One! अनुगृह-लता the compassion creeper (The Lord) O Blessed Vidura! Indra was enraged and his ego was hurt and he was very agitated for not being worshipped. So he poured torrential rain on Vraja. The Lord, the creeper of compassion, saved the people of Vraja by sportingly upholding the mountain Govardhana as an umbrella.


शरच्छशिकरैर्मृष्टं मानयन् रजनीमुखम् ।
गायन् कलपदं रेमे स्त्रीणां मण्डलमण्डन: ॥३४॥
शरत्-शशि-करै:-मृष्टम् by autumn moon's rays brightened
मानयन् रजनी-मुखम् honouring the evening गायन् कल-पदम् रेमे singing melodious songs, revelled स्त्रीणाम् मण्डल-मण्डन: of the women's groups The Grace The Grace of the women's groups, sang melodious songs as He revelled in the group of the women, honouring the evening brightened up by the rays of the autumnal moon.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे विदुरोद्धवसंवादे द्वितीय: अध्याय: ॥२॥ Thus ends the second discourse in Book Three, consisting of a dialogue between Vidura and Uddhava, of the great and glorious Bhaagavata-Puraana.