Bhagavata Purana

पौण्ड्रकस्य वधं पश्चात् काशिपुर्याश्च दीपनम् । दन्तवक्रस्य निधनं चैद्यस्य च महाक्रतौ

The slaying of Pauṇḍraka, the burning of Kāśī city, the destruction of Dantavakra, and the death of Śiśupāla at the great sacrifice.

यानि चान्यानि वीर्याणि द्वारकामावसन् भवान् । कर्ता द्रक्ष्याम्यहं तानि गेयानि कविभिर्भुवि

And whatever other heroic deeds you perform while residing in Dvārakā, O Lord, I shall witness them; they are sung by poets on earth.

अथ ते कालरूपस्य क्षपयिष्णोरमुष्य वै । अक्षौहिणीनां निधनं द्रक्ष्याम्यर्जुनसारथेः

Now, I shall witness the destruction of these armies by Him who is Time personified, the annihilator, with Arjuna as His charioteer.

( मिश्र ) विशुद्धविज्ञानघनं स्वसंस्थया समाप्तसर्वार्थममोघवाञ्छितम् । स्वतेजसा नित्यनिवृत्तमाया गुणप्रवाहं भगवन्तमीमहि

We contemplate upon the Lord, dense with pure knowledge, established in His own nature, whose every purpose is fulfilled, whose desires never fail, who by His own splendor is ever free from illusion, and who is the source of the flow of qualities.

त्वामीश्वरं स्वाश्रयमात्ममायया विनिर्मिताशेषविशेषकल्पनम् । क्रीडार्थमद्यात्तमनुष्यविग्रहं नतोऽस्मि धुर्यं यदुवृष्णिसात्वताम्

I bow to You, the Lord, the refuge of all, who by Your own power of illusion have created all distinctions; who, for the sake of play, have assumed a human form; the foremost among the Yadus, Vṛṣṇis, and Sātvatas.

श्रीशुक उवाच - ( अनुष्टुप् ) एवं यदुपतिं कृष्णं भागवतप्रवरो मुनिः । प्रणिपत्याभ्यनुज्ञातो ययौ तद्दर्शनोत्सवः

Śuka said: Thus, after bowing to Kṛṣṇa, the chief of the Yadus, the foremost sage among devotees, having been permitted, departed, delighted by that vision.

भगवानपि गोविन्दो हत्वा केशिनमाहवे । पशूनपालयत् पालैः प्रीतैर्व्रजसुखावहः

And the Lord Govinda, having slain Keśin in battle, tended the cows with the joyful cowherds, bringing happiness to Vraja.

एकदा ते पशून् पालाःन् चारयन्तोऽद्रिसानुषु । चक्रुर्निलायनक्रीडाः चोरपालापदेशतः

Once, as the cowherds were grazing the cattle on the slopes of the mountain, they played a game of hiding, taking sides as thieves and protectors.

तत्रासन्कतिचिच्चोराः पालाश्च कतिचिन्नृप । मेषायिताश्च तत्रैके विजह्रुरकुतोभयाः

There, some played as thieves, some as cowherds, and some as sheep; they all played together, fearless and carefree.

मयपुत्रो महामायो व्योमो गोपालवेषधृक् । मेषायितानपोवाह प्रायश्चोरायितो बहून्

Vyoma, the son of Maya, master of illusion, disguised himself as a cowherd, and, acting as the leader of the sheep, led away many who played as thieves.

गिरिदर्यां विनिक्षिप्य नीतं नीतं महासुरः । शिलया पिदधे द्वारं चतुःपञ्चावशेषिताः

The great demon, having led them away, cast them into a mountain cave, and, leaving only four or five, closed the entrance with a rock.

तस्य तत्कर्म विज्ञाय कृष्णः शरणदः सताम् । गोपान् नयन्तं जग्राह वृकं हरिरिवौजसा

Recognizing his deed, Kṛṣṇa, the giver of refuge to the virtuous, seized the demon as he was leading the cowherds away, just as a lion seizes a wolf.

स निजं रूपमास्थाय गिरीन्द्रसदृशं बली । इच्छन् विमोक्तुमात्मानं नाशक्नोद् ग्रहणातुरः

Assuming his own form, massive as a great mountain, the powerful demon tried to escape, but, overpowered, he could not free himself.

तं निगृह्याच्युतो दोर्भ्यां पातयित्वा महीतले । पश्यतां दिवि देवानां पशुमारममारयत्

Acyuta subdued him with His arms, threw him to the ground, and, as the gods watched from the heavens, killed the slayer of cattle.

गुहापिधानं निर्भिद्य गोपान् निःसार्य कृच्छ्रतः । स्तूयमानः सुरैर्गोपैः प्रविवेश स्वगोकुलम्

Breaking open the cave's entrance, He released the cowherds with difficulty, and, praised by the gods and cowherds, entered His own Vraja.

इति श्रीमद्‍भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे व्योमासुरवधो नाम सप्तत्रिंशोऽध्यायः

Thus ends the thirty-seventh chapter, entitled 'The Slaying of Vyomāsura,' in the first half of the tenth book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas.

कंसाज्ञया रामकृष्णौ मथुरां आनेतुं अक्रूरस्य नन्दगोकुलं प्रति गमनं तत्र रामकृष्णद्वारा तस्य सत्कारश्च - श्रीशुक उवाच - ( अनुष्टुप् ) अक्रूरोऽपि च तां रात्रिं मधुपुर्यां महामतिः । उषित्वा रथमास्थाय प्रययौ नन्दगोकुलम्

Śuka said: Akrūra, the wise one, spent that night in Mathurā, and at dawn, mounting his chariot, set out for Nanda's Gokula.

गच्छन् पथि महाभागो भगवत्यम्बुजेक्षणे । भक्तिं परामुपगत एवमेतदचिन्तयत्

As he traveled the road, the blessed one, his devotion awakened for the Lord with lotus eyes, reflected thus.

किं मयाऽऽचरितं भद्रं किं तप्तं परमं तपः । किं वाथाप्यर्हते दत्तं यद् द्रक्ष्याम्यद्य केशवम्

What good deed have I performed, what great austerity have I practiced, or what worthy gift have I given, that today I shall behold Keśava?

ममैतद् दुर्लभं मन्ये उत्तमःश्लोकदर्शनम् । विषयात्मनो यथा ब्रह्म कीर्तनं शूद्रजन्मनः

I consider this vision of the Lord of excellent fame to be most rare for me, just as the chanting of Brahman is rare for one born as a śūdra, attached to sense objects.

मैवं ममाधमस्यापि स्यादेवाच्युतदर्शनम् । ह्रियमाणः कलनद्या क्वचित्तरति कश्चन

May it not be that even for one as fallen as myself, the vision of Acyuta is denied; for sometimes, even someone being swept away by the river of Time manages to cross over.

ममाद्यामङ्‌गलं नष्टं फलवांश्चैव मे भवः । यन्नमस्ये भगवतो योगिध्येयांघ्रिपङ्‌कजम्

Today my misfortune is destroyed and my existence has borne fruit, for I bow to the lotus feet of the Lord, which are the object of meditation for yogis.

( मिश्र ) कंसो बताद्याकृत मेऽत्यनुग्रहं द्रक्ष्येऽङ्‌घ्रिपद्मं प्रहितोऽमुना हरेः । कृतावतारस्य दुरत्ययं तमः पूर्वेऽतरन् यन्नखमण्डलत्विषा

Indeed, today Kaṁsa has shown me the utmost favor, for I shall see the lotus feet of Hari, who has descended as an incarnation, whose nails' radiance once dispelled the impenetrable darkness that even the ancients could not cross.

यदर्चितं ब्रह्मभवादिभिः सुरैः श्रिया च देव्या मुनिभिः ससात्वतैः । गोचारणायानुचरैश्चरद्‌वने यद्‍गोपिकानां कुचकुङ्‌कुमाङ्‌कितम्

Those feet, worshipped by Brahmā, Śiva, and other gods, by the goddess Śrī, by sages, and by the Sātvatas, which wander in the forest with His companions tending the cows, and are marked with the saffron of the gopīs' breasts.

द्रक्ष्यामि नूनं सुकपोलनासिकं स्मितावलोकारुणकञ्जलोचनम् । मुखं मुकुन्दस्य गुडालकावृतं प्रदक्षिणं मे प्रचरन्ति वै मृगाः

Surely I shall behold Mukunda's face, with its beautiful cheeks and nose, its smiling, glancing, reddish lotus eyes, covered with curling locks, around which deer move in circumambulation.

अप्यद्य विष्णोर्मनुजत्वमीयुषो भारावताराय भुवो निजेच्छया । लावण्यधाम्नो भवितोपलम्भनं मह्यं न न स्यात् फलमञ्जसा दृशः

Perhaps today my eyes will directly attain the fruit of beholding Viṣṇu, who has assumed human form by His own will to relieve the earth's burden, who is the very abode of beauty.

य ईक्षिताहंरहितोऽप्यसत्सतोः स्वतेजसापास्ततमोभिदाभ्रमः । स्वमाययाऽऽत्मन् रचितैस्तदीक्षया प्राणाक्षधीभिः सदनेष्वभीयते

He, whom I am about to see, though free from ego and duality, dispels the darkness of ignorance by His own radiance; by His māyā He is perceived in the homes of beings through their life, senses, and intellect.

यस्याखिलामीवहभिः सुमङ्‌गलैः वाचो विमिश्रा गुणकर्मजन्मभिः । प्राणन्ति शुम्भन्ति पुनन्ति वै जगत् यास्तद्विरक्ताः शवशोभना मताः

His words, mixed with auspicious qualities, deeds, and birth, destroy all inauspiciousness, enliven, purify, and sanctify the world; those who are indifferent to them are considered as beautiful corpses.

स चावतीर्णः किल सत्वतान्वये स्वसेतुपालामरवर्यशर्मकृत् । यशो वितन्वन् व्रज आस्त ईश्वरो गायन्ति देवा यदशेषमङ्‌गलम्

He has indeed descended in the lineage of the Sātvatas, bringing joy to the best of the gods who guard their own realms; spreading His fame, the Lord dwells in Vraja, where the gods sing His all-auspicious deeds.