Śrīmad Bhāgavatam|Canto 10 Chapter 84
The Sages’ Teachings at Kurukṣetra
śrutvā pṛthā subala-putry atha yājñasenī
mādhavy atha kṣitipa-patnya uta sva-gopyaḥ
kṛṣṇe ’khilātmani harau praṇayānubandhaṁ
sarvā visismyur alam aśru-kalākulākṣyaḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; śrutvā — hearing; pṛthā — Kuntī; subala-putrī — Gāndhārī, the daughter of King Subala; atha — and; yājñasenī — Draupadī; mādhavī — Subhadrā; atha — and; kṣiti-pa — of the kings; patnyaḥ — the wives; uta — also; sva — (Lord Kṛṣṇa’s) own; gopyaḥ — gopīs; kṛṣṇe — to Kṛṣṇa; akhila — of all; ātmani — the Soul; harau — the Supreme Lord Hari; praṇaya — loving; anubandham — attachment; sarvāḥ — all of them; visismyuḥ — became amazed; alam — greatly; aśru-kala — with tears; ākula — filling; akṣyaḥ — whose eyes.
Śukadeva Gosvāmī said: Pṛthā, Gāndhārī, Draupadī, Subhadrā, the wives of other kings and the Lord’s cowherd girīfriends were all amazed to hear of the queens’ deep love for Lord Kṛṣṇa, the Supreme Personality of Godhead and Soul of all beings, and their eyes filled with tears.
strībhiḥ strīṣu nṛbhir nṛṣu
āyayur munayas tatra
dvaipāyano nāradaś ca
cyavano devalo ’sitaḥ
bharadvājo ’tha gautamaḥ
rāmaḥ sa-śiṣyo bhagavān
vasiṣṭho gālavo bhṛguḥ
pulastyaḥ kaśyapo ’triś ca
dvitas tritaś caikataś ca
agastyo yājñavalkyaś ca
iti — thus; sambhāṣamāṇāsu — as they were conversing; strībhiḥ — with women; strīṣu — women; nṛbhiḥ — with men; nṛṣu — men; āyayuḥ — arrived; munayaḥ — great sages; tatra — at that place; kṛṣṇa-rāma — Lord Kṛṣṇa and Lord Balarāma; didṛkṣayā — with the desire to see; dvaipāyanaḥ — Dvaipāyana Vedavyāsa; nāradaḥ — Nārada; ca — and; cyavanaḥ devalaḥ asitaḥ — Cyavana, Devala and Asita; viśvāmitraḥ śatānandaḥ — Viśvāmitra and Śatānanda; bharadvājaḥ atha gautamaḥ — Bharadvāja and Gautama; rāmaḥ — Paraśurāma; sa — with; śiṣyaḥ — his disciples; bhagavān — the incarnation of the Supreme Lord; vasiṣṭhaḥ gālavaḥ bhṛguḥ — Vasiṣṭha, Gālava and Bhṛgu; pulastyaḥ kaśyapaḥ atriḥ ca — Pulastya, Kaśyapa and Atri; mārkaṇḍeyaḥ bṛhaspatiḥ — Mārkaṇḍeya and Bṛhaspati; dvitaḥ tritaḥ ca ekataḥ ca — Dvita, Trita and Ekata; brahma-putrāḥ — sons of Lord Brahmā (Sanaka, Sanat, Sananda and Sanātana); tathā — and also; aṅgirāḥ — Aṅgirā; agastyaḥ yājñavalkyaḥ ca — Agastya and Yājñavalkya; vāmadeva-ādayaḥ — led by Vāmadeva; apare — others.
As the women thus talked among themselves and the men among themselves, a number of great sages arrived there, all of them eager to see Lord Kṛṣṇa and Lord Balarāma. They included Dvaipāyana, Nārada, Cyavana, Devala and Asita, Viśvāmitra, Śatānanda, Bharadvāja and Gautama, Lord Paraśurāma and his disciples, Vasiṣṭha, Gālava, Bhṛgu, Pulastya and Kaśyapa, Atri, Mārkaṇḍeya and Bṛhaspati, Dvita, Trita, Ekata and the four Kumāras, and Aṅgirā, Agastya, Yājñavalkya and Vāmadeva.
tān dṛṣṭvā sahasotthāya
prāg āsīnā nṛpādayaḥ
pāṇḍavāḥ kṛṣṇa-rāmau ca
tān — them; dṛṣṭvā — seeing; sahasā — immediately; utthāya — standing up; prāk — until now; āsīnāḥ — seated; nṛpa-ādayaḥ — the kings and others; pāṇḍavāḥ — the Pāṇḍavas; kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; ca — also; praṇemuḥ — bowed down; viśva — by the whole universe; vanditān — to them who are honored.
As soon as they saw the sages approaching, the kings and other gentlemen who had been seated immediately stood up, including the Pāṇḍava brothers and Kṛṣṇa and Balarāma. They all then bowed down to the sages, who are honored throughout the universe.
tān ānarcur yathā sarve
saha-rāmo ’cyuto ’rcayat
tān — them; ānarcuḥ — they worshiped; yathā — properly; sarve — all of them; saha-rāma — including Lord Balarāma; acyutaḥ — and Lord Kṛṣṇa; arcayat — worshiped them; sv-āgata — with greetings; āsana — sitting places; pādya — water to wash the feet; arghya — water to drink; mālya — flower garlands; dhūpa — incense; anulepanaiḥ — and sandalwood paste.
Lord Kṛṣṇa, Lord Balarāma and the other kings and leaders properly worshiped the sages by offering them words of greeting, sitting places, water for washing their feet, drinking water, flower garlands, incense and sandalwood paste.
uvāca sukham āsīnān
sadasas tasya mahato
uvāca — said; sukham — comfortably; āsīnān — to them who were seated; bhagavān — the Supreme Lord; dharma — of religion; gup — the means of protection; tanuḥ — whose body; sadasaḥ — in the assembly; tasya — that; mahataḥ — to the great souls; yata — subdued; vācaḥ — whose speech; anuśṛṇvataḥ — as they listened carefully.
After the sages were comfortably seated, the Supreme Lord Kṛṣṇa, whose transcendental body protects religious principles, addressed them in the midst of that great assembly. Everyone listened silently with rapt attention.
aho vayaṁ janma-bhṛto
labdhaṁ kārtsnyena tat-phalam
devānām api duṣprāpaṁ
śrī-bhagavān uvāca — the Supreme Lord said; aho — ah; vayam — we; janma-bhṛtaḥ — having taken birth successfully; labdham — obtained; kārtsnyena — altogether; tat — of it (one’s birth); phalam — the fruit; devānām — for demigods; api — even; duṣprāpam — rarely obtained; yat — which; yoga-īśvara — of masters of yoga; darśanam — the sight.
The Supreme Lord said: Now our lives are indeed successful, for we have obtained life’s ultimate goal: the audience of great yoga masters, which even demigods only rarely obtain.
kiṁ svalpa-tapasāṁ nṝṇām
kim — whether; su-alpa — very meager; tapasām — whose austerities; nṝṇām — for human beings; arcāyām — in the Deity in the temple; deva — God; cakṣuṣām — whose perception; darśana — seeing; sparśana — touching; praśna — asking questions; prahva — bowing down; pāda-arcana — worshiping the feet; ādikam — and so on.
How is it that people who are not very austere and who recognize God only in His Deity form in the temple can now see you, touch you, inquire from you, bow down to you, worship your feet and serve you in other ways?
na hy am-mayāni tīrthāni
na devā mṛc-chilā-mayāḥ
te punanty uru-kālena
darśanād eva sādhavaḥ
na — not; hi — indeed; ap — of water; mayāni — composed; tīrthāni — holy places; na — not; devāḥ — deities; mṛt — of earth; śilā — and stone; mayāḥ — composed; te — they; punanti — purify; uru-kālena — after a long time; darśanāt — by being seen; eva — only; sādhavaḥ — saints.
Mere bodies of water are not the real sacred places of pilgrimage, nor are mere images of earth and stone the true worshipable deities. These purify one only after a long time, but saintly sages purify one immediately upon being seen.
nāgnir na sūryo na ca candra-tārakā
na bhūr jalaṁ khaṁ śvasano ’tha vāṅ manaḥ
upāsitā bheda-kṛto haranty aghaṁ
vipaścito ghnanti muhūrta-sevayā
na — not; agniḥ — fire; na — not; sūryaḥ — the sun; na — not; ca — and; candra — the moon; tārakāḥ — and stars; na — not; bhūḥ — earth; jalam — water; kham — ether; śvasanaḥ — breath; atha — or; vāk — speech; manaḥ — and the mind; upāsitāḥ — worshiped; bheda — differences (between himself and other living beings); kṛtaḥ — of one who creates; haranti — they take away; agham — the sins; vipaścitaḥ — wise men; ghnanti — destroy; muhūrta — for a span of minutes; sevayā — by service.
Neither the demigods controlling fire, the sun, the moon and the stars nor those in charge of earth, water, ether, air, speech and mind actually remove the sins of their worshipers, who continue to see in terms of dualities. But wise sages destroy one’s sins when respectfully served for even a few moments.
yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
yasya — whose; ātma — as his self; buddhiḥ — idea; kuṇape — in a corpselike body; tri-dhātuke — made of three basic elements; sva — as his own; dhīḥ — idea; kalatra-ādiṣu — in wife and so on; bhaume — in earth; ijya — as worshipable; dhīḥ — idea; yat — whose; tīrtha — as a place of pilgrimage; buddhiḥ — idea; salile — in water; na karhicit — never; janeṣu — in men; abhijñeṣu — wise; saḥ — he; eva — indeed; gaḥ — a cow; kharaḥ — or an ass.
One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth — such a person is no better than a cow or an ass.
vaco duranvayaṁ viprās
tūṣṇīm āsan bhramad-dhiyaḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; niśamya — hearing; ittham — such; bhagavataḥ — of the Supreme Lord; kṛṣṇasya — Kṛṣṇa; akuṇṭha — unrestricted; medhasaḥ — whose wisdom; vacaḥ — the words; duranvayam — difficult to comprehend; viprāḥ — the learned brāhmaṇas; tūṣṇīm — silent; āsan — were; bhramat — unsteady; dhiyaḥ — their minds.
Śukadeva Gosvāmī said: Hearing such unfathomable words from the unlimitedly wise Lord Kṛṣṇa, the learned brāhmaṇas remained silent, their minds bewildered.
ciraṁ vimṛśya munaya
jana-saṅgraha ity ūcuḥ
smayantas taṁ jagad-gurum
ciram — for some time; vimṛśya — thinking; munayaḥ — the sages; īśvarasya — of the supreme controller; īśitavyatām — the status of being controlled; jana-saṅgrahaḥ — the enlightenment of the people in general; iti — thus (concluding); ūcuḥ — they said; smayantaḥ — smiling; tam — to Him; jagat — of the universe; gurum — the spiritual master.
For some time the sages pondered the Supreme Lord’s behavior, which resembled that of a subordinate living being. They concluded that He was acting this way to instruct the people in general. Thus they smiled and spoke to Him, the spiritual master of the universe.
yan-māyayā tattva-vid-uttamā vayaṁ
vimohitā viśva-sṛjām adhīśvarāḥ
yad īśitavyāyati gūḍha īhayā
aho vicitram bhagavad-viceṣṭitam
śrī-munayaḥ ūcuḥ — the great sages said; yat — whose; māyayā — by the power of illusion; tattva — of the truth; vit — knowers; uttamāḥ — best; vayam — we; vimohitāḥ — confused; viśva — of the universe; sṛjām — of creators; adhīśvaraḥ — chief; yat — the fact that; īśitavyāyati — (the Supreme Lord) pretends to be subject to higher control; gūḍhaḥ — hidden; īhayā — by His activities; aho — ah; vicitram — amazing; bhagavat — of the Supreme Lord; viceṣṭitam — the activity.
The great sages said: Your power of illusion has totally bewildered us, the most exalted knowers of the truth and leaders among the universal creators. Ah, how amazing is the behavior of the Supreme Lord! He covers Himself with His humanlike activities and pretends to be subject to superior control.
anīha etad bahudhaika ātmanā
sṛjaty avaty atti na badhyate yathā
bhaumair hi bhūmir bahu-nāma-rūpiṇī
aho vibhūmnaś caritaṁ viḍambanam
anīhaḥ — exerting no endeavor; etat — this (universe); bahudhā — manifold; ekaḥ — alone; ātmanā — by Himself; sṛjati — He creates; avati — maintains; atti — annihilates; na badhyate — is not bound up; yathā — as; bhaumaiḥ — by the transformations of earth; hi — indeed; bhūmiḥ — earth; bahu — many; nāma-rūpiṇī — having names and forms; aho — ah; vibhūmnaḥ — of the almighty Lord; caritam — the activities; viḍambanam — a pretense.
Indeed, the humanlike pastimes of the Almighty are simply a pretense! Effortlessly, He alone sends forth from His Self this variegated creation, maintains it and then swallows it up again, all without becoming entangled, just as the element earth takes on many names and forms in its various transformations.
athāpi kāle sva-janābhiguptaye
bibharṣi sattvaṁ khala-nigrahāya ca
sva-līlayā veda-pathaṁ sanātanaṁ
varṇāśramātmā puruṣaḥ paro bhavān
atha api — nonetheless; kāle — at the correct time; sva-jana — of Your devotees; abhiguptaye — for the protection; bibharṣi — You assume; sattvam — the mode of goodness; khala — of the wicked; nigrahāya — for the punishment; ca — and; sva — Your; līlayā — by the pastimes; veda-patham — the path of the Vedas; sanātanam — eternal; varṇa-āśrama — of the divine system of occupational and spiritual divisions of society; ātmā — the Soul; puruṣaḥ — the Personality of Godhead; paraḥ — Supreme; bhavān — Your good self.
Nonetheless, at suitable times You assume the pure mode of goodness to protect Your devotees and punish the wicked. Thus You, the Soul of the varṇāśrama social order, the Supreme Personality of Godhead, maintain the eternal path of the Vedas by enjoying Your pleasure pastimes.
brahma te hṛdayaṁ śuklaṁ
yatropalabdhaṁ sad vyaktam
avyaktaṁ ca tataḥ param
brahma — the Vedas; te — Your; hṛdayam — heart; śuklam — pure; tapaḥ — by austerities; svādhyāya — study; saṁyamaiḥ — and self-control; yatra — in which; upalabdham — perceived; sat — pure spiritual existence; vyaktam — the manifest (products of material creation); avyaktam — the unmanifest (subtle causes of creation); ca — and; tataḥ — to that; param — transcendental.
The Vedas are Your spotless heart, and through them one can perceive — by means of austerity, study and self-control — the manifest, the unmanifest and the pure existence transcendental to both.
tasmād brahma-kulaṁ brahman
śāstra-yones tvam ātmanaḥ
sabhājayasi sad dhāma
tad brahmaṇyāgraṇīr bhavān
tasmāt — therefore; brahma — of brāhmaṇas; kulam — to the community; brahman — O Absolute Truth; śāstra — the revealed scriptures; yoneḥ — whose means of realization; tvam — You; ātmanaḥ — of Yourself; sabhājayasi — show honor; sat — perfect; dhāma — the abode; tat — consequently; brahmaṇya — of those who respect brahminical culture; agranīḥ — the leader; bhavān — You.
Therefore, O Supreme Brahman, You honor the members of the brahminical community, for they are the perfect agents by which one can realize You through the evidence of the Vedas. For that very reason You are the foremost worshiper of the brāhmaṇas.
adya no janma-sāphalyaṁ
vidyāyās tapaso dṛśaḥ
tvayā saṅgamya sad-gatyā
yad antaḥ śreyasāṁ paraḥ
adya — today; naḥ — our; janma — of the birth; sāphalyam — fruition; vidyāyāḥ — of the education; tapasaḥ — of the austerities; dṛśaḥ — of the power of sight; tvayā — with You; saṅgamya — obtaining association; sat — of saintly persons; gatyā — who are the goal; yat — because; antaḥ — the limit; śreyasām — of benefits; paraḥ — ultimate.
Today our birth, education, austerity and vision have all become perfect because we have been able to associate with You, the goal of all saintly persons. Indeed, You Yourself are the ultimate, supreme blessing.
namas tasmai bhagavate
namaḥ — obeisances; tasmai — to Him; bhagavate — the Supreme Lord; kṛṣṇāya — Kṛṣṇa; akuṇṭha — unrestricted; medhase — whose wisdom; sva — His own; yoga-māyayā — by the internal illusory potency; ācchanna — covered; mahimne — whose glories; parama-ātmane — the Supersoul.
Let us offer obeisances unto that Supreme Personality of Godhead, Lord Kṛṣṇa, the infinitely intelligent Supersoul, who has disguised His greatness through His mystic Yoga-māyā.
na yaṁ vidanty amī bhū-pā
ekārāmāś ca vṛṣṇayaḥ
ātmānaṁ kālam īśvaram
na — not; yam — whom; vidanti — know; amī — these; bhū-pāḥ — kings; eka — together; ārāmāḥ — who enjoy; ca — and; vṛṣṇayaḥ — the Vṛṣṇis; māyā — of the divine power of illusion; javanikā — by the curtain; ācchannam — covered; ātmānam — the Supreme Soul; kālam — time; īśvaram — the supreme controller.
Neither these kings nor even the Vṛṣṇis, who enjoy Your intimate association, know You as the Soul of all existence, the force of time and the supreme controller. For them You are covered by the curtain of Māyā.
yathā śayānaḥ puruṣa
na veda rahitaṁ param
evaṁ tvā nāma-mātreṣu
na veda smṛty-upaplavāt
yathā — as; śayānaḥ — sleeping; puruṣaḥ — a person; ātmānam — himself; guṇa — secondary; tattva — of reality; dṛk — whose vision; nāma — with names; mātra — and forms; indriya — through his mind; ābhātam — manifest; na veda — he does not know; rahitam — separate; param — rather; evam — similarly; tvā — You; nāma-mātreṣu — having names and forms; viṣayeṣu — in objects of material perception; indriya — of the senses; īhayā — by the activity; māyayā — because of the influence of Your illusory energy; vibhramat — becoming bewildered; cittaḥ — whose consciousness; na veda — one does not know; smṛti — of his memory; upaplavāt — due to the disruption.
A sleeping person imagines an alternative reality for himself and, seeing himself as having various names and forms, forgets his waking identity, which is distinct from the dream. Similarly, the senses of one whose consciousness is bewildered by illusion perceive only the names and forms of material objects. Thus such a person loses his memory and cannot know You.
tasyādya te dadṛśimāṅghrim aghaugha-marṣa-
tīrthāspadaṁ hṛdi kṛtaṁ su-vipakva-yogaiḥ
āpur bhavad-gatim athānugṛhāna bhaktān
tasya — His; adya — today; te — Your; dadṛśima — we have seen; aṅghrim — the feet; agha — of sins; ogha — floods; marṣa — which undo; tīrtha — of the holy pilgrimage site (the Ganges); āspadam — the source; hṛdi — in the heart; kṛtam — placed; su — well; vipakva — matured; yogaiḥ — by those whose practice of yoga; utsikta — fully developed; bhakti — by devotional service; upahata — destroyed; āśaya — the material mentality; jīva — of the individual soul; kośāḥ — whose external covering; āpuḥ — they attained; bhavat — Your; gatim — destination; atha — therefore; anugṛhāṇa — please show mercy; bhaktān — to Your devotees.
Today we have directly seen Your feet, the source of the holy Ganges, which washes away volumes of sins. Perfected yogīs can at best meditate upon Your feet within their hearts. But only those who render You wholehearted devotional service and in this way vanquish the soul’s covering — the material mind — attain You as their final destination. Therefore kindly show mercy to us, Your devotees.
ity anujñāpya dāśārhaṁ
rājarṣe svāśramān gantuṁ
munayo dadhire manaḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus speaking; anujñāpya — taking permission to leave; dāśārham — of Lord Kṛṣṇa, the descendant of Mahārāja Daśārha; dhṛtarāṣṭram — of Dhṛtarāṣṭra; yudhiṣṭhiram — of Yudhiṣṭhira; rāja — among kings; ṛṣe — O sage; sva — their own; āśramān — to the hermitages; gantum — to going; munayaḥ — the sages; dadhire — turned; manaḥ — their minds.
Śukadeva Gosvāmī said: Having thus spoken, O wise king, the sages then took leave of Lord Dāśārha, Dhṛtarāṣṭra and Yudhiṣṭhira and prepared to depart for their āśramas.
tad vīkṣya tān upavrajya
tat — this; vīkṣya — seeing; tān — them; upavrajya — approaching; vasudevaḥ — Vasudeva; mahā — great; yaśāḥ — whose fame; praṇamya — bowing down; ca — and; upasaṅgṛhya — taking hold of their feet; babhāṣa — he said; idam — this; su — very; yantritaḥ — carefully composed.
Seeing that they were about to leave, the renowned Vasudeva approached the sages. After bowing down to them and touching their feet, he spoke to them with carefully chosen words.
namo vaḥ sarva-devebhya
ṛṣayaḥ śrotum arhatha
yathā syān nas tad ucyatām
śrī-vasudevaḥ uvāca — Śrī Vasudeva said; namaḥ — obeisances; vaḥ — to you; sarva — all; devebhyaḥ — (who comprise) the demigods; ṛṣayaḥ — O sages; śrotum arhatha — please listen; karmaṇā — by material work; karma — of (previous) work; nirhāraḥ — the purging; yathā — how; syāt — there may be; naḥ — to us; tat — that; ucyatām — please say.
Śrī Vasudeva said: Obeisances to you, the residence of all the demigods. Please hear me, O sages. Kindly tell us how the reactions of one’s work can be counteracted by further work.
nāti-citram idaṁ viprā
kṛṣṇam matvārbhakaṁ yan naḥ
pṛcchati śreya ātmanaḥ
śrī-nāradaḥ uvāca — Śrī Nārada said; na — not; ati — very; citram — wonderful; idam — this; viprāḥ — O brāhmaṇas; vasudevaḥ — Vasudeva; bubhutsayā — with the desire of learning; kṛṣṇam — Lord Kṛṣṇa; matvā — thinking; arbhakam — a boy; yat — the fact that; naḥ — from us; pṛcchati — he asks; śreyaḥ — about the highest good; ātmanaḥ — for himself.
Śrī Nārada Muni said: O brāhmaṇas, it is not so amazing that in his eagerness to know, Vasudeva has asked us about his ultimate benefit, for he considers Kṛṣṇa a mere boy.
sannikarṣo ’tra martyānām
gāṅgaṁ hitvā yathānyāmbhas
tatratyo yāti śuddhaye
sannikarṣaḥ — proximity; atra — here (in this world); martyānām — for mortals; anādaraṇa — of disregard; kāraṇam — a cause; gāṅgam — (the water) of the Ganges; hitvā — leaving; yathā — as; anya — other; ambhaḥ — to water; tatratyaḥ — one who lives near it; yāti — goes; śuddhaye — for purification.
In this world familiarity breeds contempt. For example, one who lives on the banks of the Ganges might travel to some other body of water to be purified.
svato ’nyasmāc ca guṇato
na kutaścana riṣyati
avyāhatānubhavam īśvaram advitīyam
prāṇādibhiḥ sva-vibhavair upagūḍham anyo
manyeta sūryam iva megha-himoparāgaiḥ
yasya — whose; anubhūtiḥ — awareness; kālena — caused by time; laya — by the destruction; utpatti — creation; ādinā — and so on; asya — of this (universe); vai — indeed; svataḥ — on its own; anyasmāt — due to some other agency; ca — or; guṇataḥ — in terms of its qualities; na — not; kutaścana — for any reason; riṣyati — becomes disrupted; tam — Him; kleśa — by material distresses; karma — material activities; paripāka — their consequences; guṇa — of the modes of nature; pravāhaiḥ — and by the constant flow; avyāhata — unaffected; anubhavam — whose consciousness; īśvaram — the supreme controller; advitīyam — who has no second; prāṇa — by the vital air; ādibhiḥ — and other (elements of the material body); sva — His own; vibhavaiḥ — expansions; upagūḍham — disguised; anyaḥ — someone else; manyeta — considers; sūryam iva — like the sun; megha — by clouds; hima — snow; uparāgaiḥ — and eclipses.
The Supreme Lord’s awareness is never disturbed by time, by the creation and destruction of the universe, by changes in its own qualities, or by anything else, whether self-caused or external. But although the consciousness of the Personality of Godhead, who is the supreme one without a second, is never affected by material distress, by the reactions of material work or by the constant flow of nature’s modes, ordinary persons nonetheless think that the Lord is covered by His own creations of prāṇa and other material elements, just as one may think that the sun is covered by clouds, snow or an eclipse.
athocur munayo rājann
sarveṣāṁ śṛṇvatāṁ rājñāṁ
atha — then; ūcuḥ — said; munayaḥ — the sages; rājan — O King (Parīkṣit); ābhāṣya — speaking; ānaka-dundubhim — to Vasudeva; sarveṣām — all; śṛṇvatām — as they listened; rājñām — the kings; tathā eva — also; acyuta-rāmayoḥ — Kṛṣṇa and Balarāma.
[Śukadeva Gosvāmī continued:] The sages then spoke again, O King, addressing Vasudeva while all the kings, along with Lord Acyuta and Lord Rāma, listened.
yac chraddhayā yajed viṣṇuṁ
karmaṇā — by activity; karma — of the reactions of past actions; nirhāraḥ — the counteraction; eṣaḥ — this; sādhu — correctly; nirūpitaḥ — ascertained; yat — that; śraddhayā — with faith; yajet — one should worship; viṣṇum — Viṣṇu; sarva — of all; yajña — sacrifices; īśvaram — the Lord; makhaiḥ — by Vedic fire rituals.
[The sages said:] It has been definitely concluded that work is counteracted by further work when one executes Vedic sacrifices as a means of worshiping Viṣṇu, the Lord of all sacrifices, with sincere faith.
cittasyopaśamo ’yaṁ vai
darśitaḥ su-gamo yogo
cittasya — of the mind; upaśamaḥ — the pacification; ayam — this; vai — indeed; kavibhiḥ — by learned scholars; śāstra — of scripture; cakṣuṣā — with the eye; darśitaḥ — shown; su-gamaḥ — easily performed; yogaḥ — means of attaining liberation; dharmaḥ — religious duty; ca — and; ātma — to the heart; mut — pleasure; āvahaḥ — which brings.
Learned authorities who see through the eye of scripture have demonstrated that this is the easiest method of subduing the agitated mind and attaining liberation, and that it is a sacred duty which brings joy to the heart.
ayaṁ svasty-ayanaḥ panthā
ayam — this; svasti — auspiciousness; ayanaḥ — bringing; panthā — the path; dvi-jāteḥ — for one who is twice-born (being a member of one of the three higher social orders); gṛha — at home; medhinaḥ — who performs sacrifices; yat — that; śraddhayā — selflessly; āpta — obtained by just means; vittena — with his possessions; śuklena — untainted; ījyeta — should be worshiped; pūruṣaḥ — the Personality of Godhead.
This is the most auspicious path for a religious householder of the twice-born orders — to selflessly worship the Personality of Godhead with wealth honestly obtained.
kālena visṛjed budhaḥ
grāme tyaktaiṣaṇāḥ sarve
yayur dhīrās tapo-vanam
vitta — for wealth; eṣaṇām — the desire; yajña — by sacrifices; dānaiḥ — and by charity; gṛhaiḥ — by engagement in household affairs; dāra — for wife; suta — and children; eṣaṇām — the desire; ātma — for oneself; loka — for an exalted planet (in the next life); eṣaṇām — the desire; deva — O saintly Vasudeva; kālena — because of time; visṛjet — one should renounce; budhaḥ — who is intelligent; grāme — for household life; tyakta — who renounced; eṣaṇāḥ — their desires; sarve — all; yayuḥ — they went; dhīrāḥ — sober sages; tapaḥ — of austerities; vanam — to the forest.
An intelligent person should learn to renounce his desire for wealth by performing sacrifices and acts of charity. He should learn to renounce his desire for wife and children by experiencing family life. And he should learn to renounce his desire for promotion to a higher planet in his next life, O saintly Vasudeva, by studying the effects of time. Self-controlled sages who have thus renounced their attachment to household life go to the forest to perform austerities.
ṛṇais tribhir dvijo jāto
anistīrya tyajan patet
ṛṇaiḥ — with debts; tribhiḥ — three; dvi-jaḥ — a member of the twice-born classes; jātaḥ — is born; deva — to the demigods; ṛṣi — sages; pitṝṇām — and forefathers; prabho — O master (Vasudeva); yajña — by sacrifice; adhyayana — study of scripture; putraiḥ — and (begetting) children; tāni — these (debts); anistīrya — not liquidating; tyajan — leaving (his body); patet — he falls down.
Dear Prabhu, a member of the twice-born classes is born with three kinds of debts — those owed to the demigods, to the sages and to his forefathers. If he leaves his body without first liquidating these debts by performing sacrifice, studying the scriptures and begetting children, he will fall down into a hellish condition.
tvaṁ tv adya mukto dvābhyāṁ vai
yajñair devarṇam unmucya
nirṛṇo ’śaraṇo bhava
tvam — you; tu — but; adya — now; muktaḥ — freed; dvābhyām — from two (of the debts); vai — certainly; ṛṣi — to the sages; pitroḥ — and to the forefathers; mahā-mate — O generous one; yajñaiḥ — by Vedic sacrifices; deva — to the demigods; ṛṇam — from the debt; unmucya — relieving yourself; nirṛṇaḥ — without debt; aśaraṇaḥ — without material shelter; bhava — become.
But you, O magnanimous soul, are already free from two of your debts — those to the sages and the forefathers. Now absolve yourself of your debt to the demigods by executing Vedic sacrifices, and in this way free yourself completely of debt and renounce all material shelter.
vasudeva bhavān nūnaṁ
bhaktyā paramayā harim
jagatām īśvaraṁ prārcaḥ
sa yad vāṁ putratāṁ gataḥ
vasudeva — O Vasudeva; bhavān — your good self; nūnam — doubtlessly; bhaktyā — with devotion; paramayā — supreme; harim — Lord Kṛṣṇa; jagatām — of all the worlds; īśvaram — the supreme controller; prārcaḥ — have worshiped thoroughly; saḥ — He; yat — inasmuch; vām — of both of you (Vasudeva and Devakī); putratām — the role of son; gataḥ — has taken on.
O Vasudeva, without doubt you must have previously worshiped Lord Hari, the master of all worlds. Both you and your wife must have perfectly worshiped Him with supreme devotion, since He has accepted the role of your son.
iti tad-vacanaṁ śrutvā
tān ṛṣīn ṛtvijo vavre
mūrdhnānamya prasādya ca
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus spoken; tat — their; vacanam — words; śrutvā — having heard; vasudevaḥ — Vasudeva; mahā-manāḥ — generous; tān — them; ṛṣīn — the sages; ṛtvijaḥ — as priests; vavre — chose; mūrdhnā — with his head; ānamya — bowing down; prasādya — gratifying them; ca — also.
Śukadeva Gosvāmī said: After hearing these statements of the sages, generous Vasudeva bowed his head to the ground and, praising them, requested them to become his priests.
ta enam ṛṣayo rājan
vṛtā dharmeṇa dhārmikam
tasminn ayājayan kṣetre
te — they; enam — him; ṛṣayaḥ — the sages; rājan — O King (Parīkṣit); vṛtāḥ — chosen; dharmeṇa — according to religious principles; dhārmikam — who was religious; tasmin — in that; ayājayan — they engaged in executing sacrifices; kṣetre — holy field (of Kurukṣetra); makhaiḥ — with fire rituals; uttama — superexcellent; kalpakaiḥ — whose arrangements.
Thus requested by him, O King, the sages engaged the pious Vasudeva in performing fire sacrifices at that holy place of Kurukṣetra according to strict religious principles and with most excellent ritual arrangements.
snātāḥ su-vāsaso rājan
tan-mahiṣyaś ca muditā
tat — of him (Vasudeva); dīkṣāyām — the initiation for the sacrifice; pravṛttāyām — when it was about to begin; vṛṣṇayaḥ — the Vṛṣṇis; puṣkara — of lotuses; srajaḥ — wearing garlands; snātāḥ — bathed; suvāsasaḥ — well dressed; rājan — O King; rājānaḥ — (other) kings; suṣṭhu — elaborately; alaṅkṛtāḥ — ornamented; tat — their; mahiṣyaḥ — queens; ca — and; muditāḥ — joyful; niṣka — jeweled lockets; kaṇṭhyaḥ — on whose necks; su-vāsasaḥ — well dressed; dīkṣā — of initiation; śālām — the pavilion; upājagmuḥ — they approached; āliptāḥ — anointed; vastu — with auspicious items; pāṇayaḥ — in whose hands.
When Mahārāja Vasudeva was about to be initiated for the sacrifice, O King, the Vṛṣṇis came to the initiation pavilion after bathing and putting on fine clothes and garlands of lotuses. The other kings also came, elaborately ornamented, as well as all their joyful queens, who wore jeweled lockets around their necks and were also clad in fine garments. The royal wives were anointed with sandalwood paste and carried auspicious items for the worship.
jaguḥ su-kaṇṭhyo gandharvyaḥ
neduḥ — sounded; mṛdaṅga-paṭaha — mṛdaṅga and paṭaha drums; śaṅkha — conchshells; bherī-ānaka — bherī and ānaka drums; ādayaḥ — and other instruments; nanṛtuḥ — danced; naṭa-nartakyaḥ — male and female dancers; tuṣṭuvuḥ — recited praise; sūta-māgadhāḥ — sūta and māgadha bards; jaguḥ — sang; su-kaṇṭhyaḥ — sweet-voiced; gandharvyaḥ — female Gandharvas; saṅgītam — songs; saha — along with; bhartṛkāḥ — their husbands.
Mṛdaṅgas, paṭahas, conchshells, bherīs, ānakas and other instruments resounded, male and female dancers danced, and sūtas and māgadhas recited glorifications. Sweet-voiced Gandharvīs sang, accompanied by their husbands.
tam abhyaṣiñcan vidhi-vad
aktam abhyaktam ṛtvijaḥ
tam — him; abhyaṣiñcan — they sprinkled with sacred water; vidhivat — according to scriptural rules; aktam — his eyes decorated with mascara; abhyaktam — his body smeared with newly churned butter; ṛtvijaḥ — the priests; patnībhiḥ — along with his wives; aṣṭā-daśabhiḥ — eighteen; soma-rājam — the kingly; iva — as if; uḍubhiḥ — with stars.
After Vasudeva’s eyes had been decorated with black cosmetic and his body smeared with fresh butter, the priests initiated him according to scriptural rules by sprinkling him and his eighteen wives with sacred water. Encircled by his wives, he resembled the regal moon encircled by stars.
tābhiḥ — with them; dukūla — with silk saris; valayaiḥ — and bangles; hāra — wearing necklaces; nūpura — ankle bells; kuṇḍalaiḥ — and earrings; su — finely; alaṅkṛtābhiḥ — decorated; vibabhau — he shone brilliantly; dīkṣitaḥ — having been initiated; ajina — by a deerskin; saṁvṛtaḥ — enwrapped.
Vasudeva received initiation along with his wives, who wore silk saris and were adorned with bangles, necklaces, ankle bells and earrings. With his body wrapped in a deerskin, Vasudeva shone splendidly.
sa-sadasyā virejus te
yathā vṛtra-haṇo ’dhvare
tasya — his; ṛtvijaḥ — priests; mahā-rāja — O great king (Parīkṣit); ratna — with jewels; kauśeya — silk; vāsasaḥ — and garments; sa — along with; sadasyāḥ — the officiating members of the assembly; virejuḥ — appeared effulgent; te — they; yathā — as if; vṛtra-haṇaḥ — of Lord Indra, the killer of Vṛtra; adhvare — in the sacrifice.
My dear Mahārāja Parīkṣit, Vasudeva’s priests and the officiating members of the assembly, dressed in silk dhotīs and jeweled ornaments, looked so effulgent that they seemed to be standing in the sacrificial arena of Indra, the killer of Vṛtra.
tadā rāmaś ca kṛṣṇaś ca
svaiḥ svair bandhubhir anvitau
rejatuḥ sva-sutair dārair
tadā — at that time; rāmaḥ — Lord Balarāma; ca — and; kṛṣṇaḥ — Lord Kṛṣṇa; ca — also; svaiḥ svaiḥ — each by His own; bandhubhiḥ — relatives; anvitau — accompanied; rejatuḥ — appeared brilliant; sva — with His own; sutaiḥ — sons; dāraiḥ — and wives; jīva — of all living entities; īśau — the two Lords; sva-vibhūtibhiḥ — with the expansions of Their own opulences.
At that time Balarāma and Kṛṣṇa, the Lords of all living entities, shone forth with great majesty in the company of Their respective sons, wives and other family members, who were expansions of Their opulences.
īje ’nu-yajñaṁ vidhinā
prākṛtair vaikṛtair yajñair
īje — he worshiped; anu-yajñam — with each kind of sacrifice; vidhinā — by the proper regulations; agni-hotra — by offering oblations into the sacred fire; ādi — and so on; lakṣaṇaiḥ — characterized; prākṛtaiḥ — unmodified, completely specified by śruti injunctions; vaikṛtaiḥ — modified, adjusted according to the indications of other sources; yajñaiḥ — with sacrifices; dravya — of the sacrificial paraphernalia; jñāna — of the knowledge of mantras; kriyā — and of the rituals; īśvaram — the Lord.
Performing various kinds of Vedic sacrifice according to the proper regulations, Vasudeva worshiped the Lord of all sacrificial paraphernalia, mantras and rituals. He executed both primary and secondary sacrifices, offering oblations to the sacred fire and carrying out other aspects of sacrificial worship.
athartvigbhyo ’dadāt kāle
yathāmnātaṁ sa dakṣiṇāḥ
atha — then; ṛtvigbhyaḥ — to the priests; adadāt — gave; kāle — at the appropriate time; yathā-āmnātam — as stipulated in the scriptures; saḥ — he; dakṣiṇāḥ — gifts of thanks; su-alaṅkṛtebhyaḥ — who were richly adorned; alaṅkṛtya — decorating them even more elaborately; go — cows; bhū — land; kanyāḥ — and marriageable girls; mahā — greatly; dhanāḥ — valuable.
Then, at the appropriate time and according to scripture, Vasudeva remunerated the priests by decorating them with precious ornaments, though they were already richly adorned, and offering them valuable gifts of cows, land and marriageable girls.
caritvā te maharṣayaḥ
sasnū rāma-hrade viprā
patnī-saṁyāja — the ritual in which the sponsor of the sacrifice offers oblations together with his wife; avabhṛthyaiḥ — and the final rituals, known as avabhṛthya; caritvā — having executed; te — they; mahāṛṣayaḥ — the great sages; sasnuḥ — bathed; rāma — of Lord Paraśurāma; hrade — in the lake; viprāḥ — brāhmaṇas; yajamāna — the sponsor of the sacrifice (Vasudeva); puraḥ-sarāḥ — placing in front.
After supervising the patnī-saṁyāja and avabhṛthya rituals, the great brāhmaṇa sages bathed in Lord Paraśurāma’s lake with the sponsor of the sacrifice, Vasudeva, who led them.
vandibhyo ’dāt tathā striyaḥ
tataḥ sv-alaṅkṛto varṇān
ā-śvabhyo ’nnena pūjayat
snātaḥ — bathed; alaṅkāra — jewelry; vāsāṁsi — and clothing; vandibhyaḥ — to the bards; adāt — gave; tathā — also; striyaḥ — the women; tataḥ — then; su-alaṅkṛtaḥ — well ornamented; varṇān — all classes of people; ā — extending; śvabhyaḥ — to the dogs; annena — with food; pūjayat — he honored.
His sacred bath complete, Vasudeva joined with his wives in giving the jewelry and clothes they had been wearing to the professional reciters. Vasudeva then put on new garments, after which he honored all classes of people by feeding everyone, even the dogs.
bandhūn sa-dārān sa-sutān
śaṁsantaḥ prayayuḥ kratum
bandhūn — his relatives; sa-dārān — with their wives; sa-sutān — with their children; pāribarheṇa — with gifts; bhūyasā — opulent; vidarbha-kośala-kurūn — the leaders of the Vidarbha, Kośala and Kuru clans; kāśi-kekaya-sṛñjayān — also the Kāśīs, Kekayas and Sṛñjayas; sadasya — the officials of the sacrificial assembly; ṛtvik — the priests; sura-gaṇān — the various classes of demigods; nṛ — the humans; bhūta — ghostly spirits; pitṛ — forefathers; cāraṇān — and Cāraṇas, members of a class of minor demigods; śrī-niketam — from Lord Kṛṣṇa, the abode of the goddess of fortune; anujñāpya — taking leave; śaṁsantaḥ — praising; prayayuḥ — they departed; kratum — the sacrificial performance.
With opulent gifts he honored his relatives, including all their wives and children; the royalty of the Vidarbha, Kosala, Kuru, Kāśī, Kekaya and Sṛñjaya kingdoms; the officiating members of the assembly; and also the priests, witnessing demigods, humans, spirits, forefathers and Cāraṇas. Then, taking permission from Lord Kṛṣṇa, the shelter of the goddess of fortune, the various guests departed as they all chanted the glories of Vasudeva’s sacrifice.
dhṛtarāṣṭro ’nujaḥ pārthā
bhīṣmo droṇaḥ pṛthā yamau
nārado bhagavān vyāsaḥ
bandhūn pariṣvajya yadūn
sva-deśāṁś cāpare janāḥ
dhṛtarāṣṭraḥ — Dhṛtarāṣṭra; anujaḥ — (Dhṛtarāṣṭra’s) younger brother (Vidura); pārthāḥ — the sons of Pṛthā (Yudhiṣṭhira, Bhīma and Arjuna); bhīṣmaḥ — Bhīṣma; droṇaḥ — Droṇa; pṛthā — Kuntī; yamau — the twins (Nakula and Sahadeva); nāradaḥ — Nārada; bhagavān vyāsaḥ — the Personality of Godhead Vyāsadeva; suhṛt — friends; sambandhi — immediate family members; bāndhavāḥ — and other relatives; bandhūn — their relatives and friends; pariṣvajya — embracing; yadūn — the Yadus; sauhṛda — out of feelings of friendship; āklinna — melting; cetasaḥ — their hearts; yayuḥ — they went; viraha — because of becoming separated; kṛcchreṇa — with difficulty; sva — to their respective; deśān — kingdoms; ca — also; apare — the other; janāḥ — people.
The Yadus were all embraced by their friends, close family members and other relatives, including Dhṛtarāṣṭra and his younger brother, Vidura; Pṛthā and her sons; Bhīṣma; Droṇa; the twins Nakula and Sahadeva; Nārada; and Vedavyāsa, the Personality of Godhead. Their hearts melting with affection, these and the other guests left for their kingdoms, their progress slowed by the pain of separation.
nandas tu saha gopālair
nandaḥ — Nanda Mahārāja; tu — and; saha — together with; gopālaiḥ — the cowherds; bṛhatyā — especially opulent; pūjayā — with worship; arcitaḥ — honored; kṛṣṇa-rāma-ugrasena-ādyaiḥ — by Kṛṣṇa, Balarāma, Ugrasena and the others; nyavātsīt — stayed; bandhu — to his relatives; vatsalaḥ — affectionate.
Nanda Mahārāja showed his affection for his relatives, the Yadus, by remaining with them a little longer, together with his cowherds. During his stay, Kṛṣṇa, Balarāma, Ugrasena and the others honored him with especially opulent worship.
nandam āha kare spṛśan
vasudevaḥ — Vasudeva; añjasā — easily; uttīrya — having crossed over; manaḥ-ratha — of his desires (to perform Vedic sacrifices); mahā — great; arṇavam — the ocean; suhṛt — by his well-wishers; vṛtaḥ — surrounded; prīta — pleased; manāḥ — in his mind; nandam — to Nanda; āha — he spoke; kare — his hand; spṛśan — touching.
Having so easily crossed over the vast ocean of his ambition, Vasudeva felt fully satisfied. In the company of his many well-wishers, he took Nanda by the hand and addressed him as follows.
bhrātar īśa-kṛtaḥ pāśo
nṛnāṁ yaḥ sneha-saṁjñitaḥ
taṁ dustyajam ahaṁ manye
śūrāṇām api yoginām
śrī-vasudevaḥ uvāca — Śrī Vasudeva said; bhrātaḥ — O brother; īśa — by the Supreme Lord; kṛtaḥ — made; pāśaḥ — the noose; nṛṇām — of men; yaḥ — which; sneha — affection; saṁjñitaḥ — named; tam — it; dustyajam — difficult to free oneself from; aham — I; manye — think; śūrāṇām — for heroes; api — even; yoginām — and for yogīs.
Śrī Vasudeva said: My dear brother, God Himself has tied the knot called affection, which tightly binds human beings together. It seems to me that even great heroes and mystics find it very difficult to free themselves from it.
yat kṛtājñeṣu sattamaiḥ
maitry arpitāphalā cāpi
na nivarteta karhicit
asmāsu — to us; apratikalpā — incomparable; iyam — this; yat — since; kṛta-ajñeṣu — who are oblivious of the mercy that has been shown them; sat-tamaiḥ — by those who are most saintly; maitrī — friendship; arpitā — offered; aphalā — unreciprocated; ca api — even though; na nivarteta — it does not cease; karhicit — ever.
Indeed, the Supreme Lord must have created the bonds of affection, for such exalted saints as you have never stopped showing matchless friendship toward us ingrates, although it has never been properly reciprocated.
prāg akalpāc ca kuśalaṁ
bhrātar vo nācarāma hi
na paśyāmaḥ puraḥ sataḥ
prāk — previously; akalpāt — because of incapacity; ca — and; kuśalam — welfare; bhrātaḥ — O brother; vaḥ — your; na ācarāma — we did not carry out; hi — indeed; adhunā — now; śrī — with opulence; mada — due to the intoxication; andha — blinded; akṣāḥ — whose eyes; na paśyāmaḥ — we fail to see; puraḥ — in front; sataḥ — present.
Previously, dear brother, we did nothing to benefit you because we were unable to, yet even now that you are present before us, our eyes are so blinded by the intoxication of material good fortune that we continue to ignore you.
mā rājya-śrīr abhūt puṁsaḥ
sva-janān uta bandhūn vā
na paśyati yayāndha-dṛk
mā — may not; rājya — royal; śrīḥ — fortune; abhūt — arise; puṁsaḥ — for a person; śreyaḥ — the real benefit of life; kāmasya — who desires; māna-da — O giver of respect; sva-janān — his kinsmen; uta — even; bandhūn — his friends; vā — or; na paśyati — he does not see; yayā — by which (opulence); andha — blinded; dṛk — whose vision.
O most respectful one, may a person who wants the highest benefit in life never gain kingly opulence, for it leaves him blind to the needs of his own family and friends.
ruroda tat-kṛtāṁ maitrīṁ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — thus; sauhṛda — by intimate sympathy; śaithilya — made soft; cittaḥ — whose heart; ānakadundubhiḥ — Vasudeva; ruroda — cried; tat — by him (Nanda); kṛtām — done; maitrīm — the acts of friendship; smaran — remembering; aśru — tears; vilocanaḥ — in whose eyes.
Śrī Śukadeva Gosvāmī said: His heart softened by feelings of intimate sympathy, Vasudeva wept. His eyes brimmed with tears as he remembered the friendship Nanda had shown him.
nandas tu sakhyuḥ priya-kṛt
adya śva iti māsāṁs trīn
yadubhir mānito ’vasat
nandaḥ — Nanda; tu — and; sakhyuḥ — to his friend; priya — affection; kṛt — who showed; premṇā — out of his love; govinda-rāmayoḥ — for Kṛṣṇa and Balarāma; adya — (I will go later) today; śvaḥ — (I will go) tomorrow; iti — thus saying; māsān — months; trīn — three; yadubhiḥ — by the Yadus; mānitaḥ — honored; avasat — he remained.
And on his part, Nanda was also full of affection for his friend Vasudeva. Thus during the following days Nanda would repeatedly announce, “I will be leaving later today” and “I will be leaving tomorrow.” But out of love for Kṛṣṇa and Balarāma he remained there for three more months, honored by all the Yadus.
tataḥ kāmaiḥ pūryamāṇaḥ
dattam ādāya pāribarhaṁ
yāpito yadubhir yayau
tataḥ — then; kāmaiḥ — with desirable objects; pūryamāṇaḥ — satiated; sa-vrajaḥ — with the people of Vraja; saha-bāndhavaḥ — with his family members; para — extremely; ardhya — valuable; ābharaṇa — with ornaments; kṣauma — fine linen; nānā — various; anarghya — priceless; paricchadaiḥ — and household furnishings; vasudeva-ugrasenābhyām — by Vasudeva and Ugrasena; kṛṣṇa-uddhava-bala-ādibhiḥ — and by Kṛṣṇa, Uddhava, Balarāma and others; dattam — given; ādāya — taking; pāribarham — the gifts; yāpitaḥ — seen off; yadubhiḥ — by the Yadus; yayau — he departed.
Then, after Vasudeva, Ugrasena, Kṛṣṇa, Uddhava, Balarāma and others had fulfilled his desires and presented him with precious ornaments, fine linen and varieties of priceless household furnishings, Nanda Mahārāja accepted all these gifts and took his leave. Seen off by all the Yadus, he departed with his family members and the residents of Vraja.
nando gopās’ ca gopyaś ca
manaḥ kṣiptaṁ punar hartum
anīśā mathurāṁ yayuḥ
nandaḥ — Nanda; gopāḥ — the cowherd men; ca — and; gopyaḥ — the cowherd women; ca — also; govinda — of Kṛṣṇa; caraṇa-ambuje — at the lotus feet; manaḥ — their minds; kṣiptam — cast; punaḥ — again; hartum — to remove; anīśāḥ — incapable; mathurām — to Mathurā; yayuḥ — they went.
Unable to withdraw their minds from Lord Govinda’s lotus feet, where they had surrendered them, Nanda and the cowherd men and women returned to Mathurā.
vīkṣya prāvṛṣam āsannād
yayur dvāravatīṁ punaḥ
bandhuṣu — their relatives; pratiyāteṣu — having departed; vṛṣṇayaḥ — the Vṛṣṇis; kṛṣṇa-devatāḥ — whose worshipable Deity was Kṛṣṇa; vīkṣya — seeing; prāvṛṣam — the rainy season; āsannāt — imminent; yayuḥ — went; dvāravatīm — to Dvārakā; punaḥ — again.
Their relatives having thus departed, and seeing that the rainy season was approaching, the Vṛṣṇis, whose only Lord was Kṛṣṇa, went back to Dvārakā.
janebhyaḥ kathayāṁ cakrur
yad āsīt tīrtha-yātrāyāṁ
janebhyaḥ — to the people; kathayām cakruḥ — they related; yadu-deva — of the lord of the Yadus, Vasudeva; mahā-utsavam — the great festivity; yat — what; āsīt — occurred; tīrtha-yātrāyām — during their pilgrimage; suhṛt — of their well-wishing friends; sandarśana — the seeing; ādikam — and so on.
They told the people of the city about the festive sacrifices performed by Vasudeva, lord of the Yadus, and about everything else that had happened during their pilgrimage, especially how they had met with all their loved ones.