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SB 10.11.The Childhood Pastimes of Kṛṣṇa

Sri Garga Samhita

Chapter One Vṛndāvanāgamanodyoga-varṇaṇa Description of the Entrance in Vṛndāvana

Text 1

Verse text

kṛṣṇā-tīre kokilā-keli-kīre guṣjā-puṣje deva-puṣpādi-kuṣje kambu-grīvau kṣipta-bāhū calantau rādhā-kṛṣṇau maṅgalaṁ me bhavetām

Synonyms

kṛṣṇā of the Yamunā ; tīre on the shore ; kokilā cuckoos ; keli pastimes ; kīre parrots ; guṣjā of gunja ; puṣje an abundance ; deva of the demigods ; puṣpa flowers ; ādi beginning with ; kuṣje in a grove ; kambu conch-shell ; grīvau neck ; kṣipta tossed ; bāhū arms ; calantau going ; rādhā-kṛṣṇau Śrī Śrī Rādhā-Kṛṣṇa ; maṅgalam ayuspiciousness ; me of me ; bhavetām *may be.

Translation

May Śrī Śrī Rādhā-Kṛṣṇa who, Their arms raised and their necks like conchshells, wander on the Yamunā's shore, where are many playful cuckoos and parrots, guṣā bushes, and groves of splendid flowers, grant auspiciousness to me.
Text 2

Verse text

ajṣāna-timirāndhasya jṣānāṣjana-śalākayā cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ

Synonyms

ajṣāna of ignorance ; timirāndhasya of the blinding darkness ; jṣa of knowledge ; anāṣjana-śalākayā with the anointing stick ; cakṣuḥ eyes ; unmīlitam opened ; yena by whom ; tasmai to him ; śrī-gurave my spiritual master ; namaḥ *obeisances.

Translation

I was born in thr darkness of ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.\
Texts 3 and 4

Verse text

śrī-nārada uvāca ekadopadravaṁ vīkṣya nando nandān sahāyakān vṛṣabhānūpanandāṁś ca vṛṣabhānu-varāṁs tathā samāhūya parān vṛddhān sabhāyāṁ tān uvāca ha śrī-nanda uvāca kiṁ kartavyaṁ tu vadatot- pātāḥ santi mahā-vane

Synonyms

śrī-nāradaḥ uvāca Śrī Nārada said ; ekadā one day ; upadravam calamity ; vīkṣya seeing ; nandaḥ Nanda ; nandān the Nandas ; sahāyakān helpful ; vṛṣabhānūpanandāṁś the Vṛṣabhānus and the Upanandas ; ca and ; vṛṣabhānu-varāṁḥ Vṛṣabhānu ; tathā so ; samāhūya calling ; parān others ; vṛddhān elder ; sabhāyām in the assembly ; tān to them ; uvāca said ; ha indeed ; śrī-nanda Nanda ; uvāca said ; kim what? ; kartavyam should be done ; tu indeed ; vadata please tell ; utpātāḥ calamities ; santi are ; mahā-vane *in Mahāvana.

Translation

Śrī Nārada said: One day, seeing that many great calamities had come, Nanda called his friends: the Vṛṣabhānus, the Upanandas, and other elders, and in the assembly he said to them, "Please tell what should be done. Many calamities have come to Mahāvana."
Text 5

Verse text

śrī-nārada uvāca teṣāṁ śrutvātha sannando gopo vṛddho 'ti-mantra-vit aṅke nītvā rāma-kṛṣṇau nanda-rājam uvāca ha

Synonyms

śrī-nārada uvāca Śrī Nārada said ; teṣām of them ; śrutvā hearing ; atha then ; sannandaḥ Sannanda ; gopaḥ gopa ; vṛddhaḥ elder ; ati-mantra-vit learned in giving good advice ; aṅke on the lap ; nītvā placing ; rāma-kṛṣṇau Kṛṣṇa and Balarāma ; nanda-rājam to King Nanda ; uvāca said ; ha *indeed.

Translation

Śrī Nārada said: Hearing this, the elderly gopa Sannanda, who was expert at giving advice, placed Kṛṣṇa and Balarāma on his lap and spoke to King Nanda.
Text 6

Verse text

śrī-sannanda uvāca utthatavyam ito 'smābhiḥ sarvaiḥ parikaraiḥ saha gantavyaṁ cānya-deśeṣu yatrotpātā na santi hi

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; utthatavyam should be risen ; itaḥ from here ; asmābhiḥ by us ; sarvaiḥ all ; parikaraiḥ associates ; saha with ; gantavyam should gone ; ca and ; anya-deśeṣu to another place ; yatra where ; utpātāḥ calamities ; na not ; santi are ; hi *indeed.

Translation

Śrī Sannanda said: All of us and all our friends should leave this place and go to another place where there are no calamities.
Text 7

Verse text

bālas te prāṇavāt kṛṣṇo jīvanaṁ vraja-vāsinām vraje dhanaṁ kule dīpo mohano bāla-līlayā

Synonyms

bālaḥ a child ; te your ; pranavāt like life ; kṛṣṇaḥ Kṛṣṇa ; jīvanam life ; vraja-vāsinām of the residents of Vraja ; vraje in Vraja ; kule in the family ; dīpaḥ a lamp ; mohanaḥ charming ; bāla-līlayā *with childhood pastimes.

Translation

This boy Kṛṣṇa is your very life. He is the life of the residents of Vraja. He is the wealth of Vraja. He is the shining lamp of your family. He is charming with His child's playing.
Text 8

Verse text

ha bākyā śakaṭenāpi tṛṇāvartena bālakaḥ mukto 'yaṁ druma-pātena hy utpātaṁ kim ataḥ param

Synonyms

alas ; bākyā by Putana ; śakaṭena by the cart-demon ; api also ; tṛṇāvartena by Trnavarta ; bālakaḥ the boy ; muktaḥ freed ; ayam this ; druma of trees ; pātena falling ; hy indeed ; utpātam calamity ; kim what? ; ataḥ param *next.

Translation

This boy escaped Pūtanā, an (overturned) cart, Tṛnāvarta, and falling trees. What calamity will happen next?
Text 9

Verse text

tasmād vṛndāvanaṁ sarvair gantavyaṁ bālakaiḥ saha utpateṣu vyatīteṣu punar āgamanaṁ kuru

Synonyms

tasmāt therefore ; vṛndāvanam to Vṛndāvana ; sarvaiḥ by all ; gantavyam should be gone ; bālakaiḥ the children ; saha with ; utpateṣu in calamities ; vyatīteṣu gine ; punaḥ again ; āgamanam return ; kuru *do.

Translation

Therefore we and our children should go to Vṛndāvana. When the calamities have passed we will return.
Text 10

Verse text

śrī-nanda uvāca kati-krośair vistṛtaṁ tad vanaṁ vṛndāvanaṁ vrajāt tal-lakṣaṇaṁ tat-sukhaṁ ca vada buddhimatāṁ vara

Synonyms

śrī-nanda uvāca Śrī Nanda said ; kati how many? ; krośaiḥ krośas ; vistṛtam far ; tat that ; vanam forest ; vṛndāvanam Vṛndāvana ; vrajāt from Vraja ; tal-lakṣaṇam that nature ; tat-sukham that happiness ; ca and ; vada please tell ; buddhimatām of the wise ; vara *O best.

Translation

Nanda said: How many krośas is Vṛndāvana forest from Vraja? O best of the wise, tell me what it is like and how it is a happy place.
Text 11

Verse text

śrī-sannanda uvāca prāg udīcyāṁ bārhiṣado dakṣiṇāsyāṁ yadoḥ purāt paścimāyāṁ śoṇapurān māthuraṁ maṇḍalaṁ viduḥ

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; prāg east ; udīcyām north ; bārhiṣadaḥ of Barhiṣat ; yadoḥ of the Yadus ; purāt of the city ; paścimāyām west ; śoṇapurān of Sonapuri ; māthuram Mathura ; maṇḍalam the circle ; viduḥ *they know..

Translation

Śrī Sannanda said: The wise know that Mathurā-maṇḍala is northeast of the country of Bārhiṣat, south of the Yadus' capitol city, and west of the city of Śoṇa.
Text 12

Verse text

viṁśad-yojana-vistīrṇaṁ sārdhaṁ yad yojanena vai māthuraṁ maṇḍalaṁ divyam vrajam āhur manīṣiṇaḥ

Synonyms

viṁśat 20 ; yojana yojana ; vistīrṇam extended ; sārdham with ; yat which ; yojanena by a yojana ; vai indeed ; māthuraṁ maṇḍalam the circle of Mathurā ; divyam transcendental ; vrajam Vraja ; ahuḥ said ; manīṣiṇaḥ *the wise.

Translation

The wise say the splendid transcendental land of Vraja Mathurā-maṇḍala is 21 yojanas in circumference.
Text 13

Verse text

mathurāyāṁ śauri-gṛhe gargācārya-mukhāc chrutam māthuraṁ maṇḍalaṁ divyaṁ tīrtha-rājena pūjitam

Synonyms

mathurāyām in Mathurā ; śauri-gṛhe in the home of Vasudeva ; gargācārya-mukhāt from the mouth iof Garga Muni ; śrutam heard ; māthuraṁ maṇḍalam Mathurā-maṇḍala ; divyam transcendental ; tīrtha-rājena by the king of holy places ; pūjitam *worshiped.

Translation

In Vasudeva's palace I heard from Garga Muni's mouth that even Prayāga, the king of holy places, worships splendid and transcendental Mathurā-maṇḍala.
Text 14

Verse text

vanebhyas tatra sarvebhyo vanaṁ vṛndāvanaṁ varam paripūrṇatamasyāpi līlā-krīḍāṁ manoharam

Synonyms

vanebhyaḥ than the forests ; tatra there ; sarvebhyaḥ all ; vanam forest ; vṛndāvanam Vṛndāvana ; varam the best ; paripūrṇatamasya of the Supreme Personality of Godhead ; api also ; līlā-krīḍām transcendental pastimes ; manoharam *charming.

Translation

In that place is Vṛndāvana forest, which is the best of all forests and beautiful with the pastimes of the Supreme Personality of Godhead.
Text 15

Verse text

vaikuṇṭhān nāparo loko na bhūto na bhaviṣyati ekaṁ vṛndāvanaṁ nāma vaikuṇṭhāc ca parāt param

Synonyms

vaikuṇṭhāt than Vaikuṇṭha ; na not ; aparaḥ better ; lokaḥ planet ; na not ; bhūtaḥ was ; na not ; bhaviṣyati will be ; ekam one ; vṛndāvanam Vṛndāvana ; nāma named ; vaikuṇṭhāt than Vaikuṇṭha ; ca and ; parāt than the greatest ; param *greater

Translation

No place is better than Vaikuṇṭha. There never was such a place, nor will there ever be. Still, better than Vaikuṇṭha is the place named Vṛndāvana. . .
Text 16

Verse text

yatra govardhano nāma giri-rājo virājate kālindī-nikaṭe yatra pulinaṁ maṅgalāyanam

Synonyms

yatra where ; govardhanaḥ Govardhana ; nāma named ; giri-rājaḥ the king of mountains ; virājate is splendidly manifested ; kālindī-nikaṭe near the Yamunā ; yatra where ; pulinam the shore ; maṅgalāyanam *is auspicious.

Translation

. . . where a mountain named Govardhana is splendidly manifest, where the shores of the Yamunā are the abode of auspiciousness, . . .
Text 17

Verse text

bṛhat-sānur girir yatra yatra nandīśvaro giriḥ krośānāṁ ca catur-viṁśad- vistṛtaiḥ kānanair vṛtam

Synonyms

bṛhat great ; sānuḥ peak ; giriḥ mountain ; yatra where ; yatra where ; nandīśvaraḥ Nandīśvara ; giriḥ mountain ; krośānām of krośas ; ca also ; catur-viṁśat 24 ; vistṛtaiḥ expanse ; kānanaiḥ with forests ; vṛtam *filled.

Translation

. . . where is the mountain Bṛhatsānu, where is the mountain Nandīśvara, and where there are great forests for 24 krośas.
Text 18

Verse text

paśavyaṁ gopa-gopīnāṁ gavāṁ sevyaṁ manoharam latā-kuṣjāvṛtaṁ tad vai vanaṁ vṛndāvanaṁ smṛtam

Synonyms

paśavyam suitable for the cows ; gopa-gopīnām of the gopas and gopīs ; gavām by the cows ; sevyam served ; manoharam beautiful ; latā vines ; kuṣja groves ; āvṛtam filled ; tat that ; vai indeed ; vanam forest ; vṛndāvanam Vṛndāvana ; smṛtam *remembered.

Translation

Beautiful Vṛndāvana forest is known to be an ideal place for the cows, gopas, and gopīs, a place filled with vines and groves.
Text 19

Verse text

śrī-nanda uvāca kadā vrajo 'yaṁ sannanda tīrtha-rājena pūjitaḥ etad veditum icchāmi paraṁ kautūhalaṁ hi me

Synonyms

śrī-nandaḥ uvāca Śrī Nanda said ; kadā when? ; vrajaḥ in Vraja ; ayam this ; sannanda Sannanda ; tīrtha-rājena by the king of holy places ; pūjitaḥ worshiped ; etat this ; veditum to know ; icchāmi I wish ; param great ; kautūhalam curiosity ; hi certainly ; me *of me.

Translation

Śrī Nanda said: O Sannanda, when did the king of holy places worship Vraja? That I wish to know. I am very curious.
Text 20

Verse text

śrī-sannanda uvāca śaṅkhāsuro mahā-daityaḥ purā naimittike laye svapato brahmaṇaḥ so 'pi veda-drug daitya-puṅgavaḥ jitvā devān brahmalokād dhṛtvā vedān gato 'rṇave gateṣu teṣu vedeṣu devānāṁ ca gataṁ balam

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; śaṅkhāsuraḥ Śaṅkhāsura ; mahā-daityaḥ the great demon ; purā before ; naimittike at the regular ; laye time of cosmic devastation ; svapataḥ sleeping ; brahmaṇaḥ from Brahmā ; saḥ he ; api even ; veda of the Vedas ; druk —the enemy ; daitya of demons ; puṅgavaḥ the greatest ; jitvā defeating ; devān the demigods ; brahmalokāt from Brahmaloka ; dhṛtvā taking ; vedān the Vedas ; gataḥ went ; arṇave in the ocean ; gateṣu gone ; teṣu them ; vedeṣu the Vedas ; devānām of the demigods ; ca also ; gatam gone ; balam *the strength.

Translation

Śrī Sannanda said: As Brahmā slept during a regularly scheduled period of cosmic devastation, the great conch demon Śaṅkāsura, a sworn enemy of the Vedas, defeated the demigods, stole the Vedas, and hid in the ocean. When the Vedas were gone the demigods' strength was also gone.
Text 22

Verse text

tadā sākṣād dhariḥ pūrṇo dhṛtvā matsyaṁ vapuḥ param naimittika-layāmbhodhau yuyudhe tena yajṣa-rāṭ

Synonyms

tadā then ; sākṣāt directly ; dhariḥ Lord Hari ; pūrṇaḥ perfect ; dhṛtvā taking ; matsyam of Lord Matsya ; vapuḥ the form ; param transcendental ; naimittika regular ; laya of cosmic devastation ; ambhodhau on the ocean ; yuyudhe fought ; tena with him ; yajṣa-rāṭ *the king of yajnas.

Translation

Then, assuming the form of a fish, perfect Lord Hari, the master of all yajṣas, fought with him in the ocean of cosmic devastation.
Text 23

Verse text

śūlaṁ cikṣepa haraye śaṅkho daityo mahā-balaḥ sva-cakreṇa hariḥ sākṣāt tac-chūlaṁ śatadhākarot

Synonyms

śūlam tridfent ; cikṣepa threw ; haraye at Lord Hari ; śaṅkhaḥ Śaṅkhāsura ; daityaḥ the demon ; mahā-balaḥ very powerful ; sva-cakreṇa with Hiis cakra ; hariḥ Lord Hari ; sākṣāt directly ; tac-chūlam that trident ; śatadhā in a hundred pieces ; akarot *made.

Translation

The very powerful demon Śaṅkhāsura threw a trident at Lord Hari. With His cakra Lord Hari broke the trident in a hundred pieces.
Text 24

Verse text

hariṁ tatāḍa śirasā śaṅkho viṣṇum uraḥ-sthale tasya mūrdha-prahāreṇa na cacāla parāt paraḥ

Synonyms

harim Lord Hari ; tatāḍa struck ; śirasā with his head ; śaṅkhaḥ Śaṅkhāsura ; viṣṇum Lord Viṣṇu ; uraḥ-sthale on the chest ; tasya of Him ; mūrdha of the head ; prahāreṇa with the blow ; na not ; cacāla moved ; parāt than the greatest ; paraḥ *greater.

Translation

With his head Śaṅkhāsura struck Lord Viṣṇu on the chest. Although struck by his head, Lord Hari, who is greater than the greatest, did not waver.
Text 25

Verse text

tadā gadāṁ samādāya matsya-rūpa-dharo hariḥ pṛṣṭhe jaghāna taṁ daityaṁ śaṅkha-rūpaṁ mahā-balam

Synonyms

tadā then ; gadām a club ; samādāya taking ; matsya-rūpa-dharaḥ assuming the form of a fish ; hariḥ Lord Hari ; pṛṣṭhe on the back ; jaghāna struck ; tam him ; daityam the demon ; śaṅkha-rūpam in the form of a conch ; mahā-balam *very powerful.

Translation

Taking a club, Lord Hari in the form of a fish struck the powerful conch demon on the back.
Text 26

Verse text

gadā-prahāra-vyathitaḥ kiṣcid-vyākula-mānasaḥ punar utthāya sarveṣāṁ muṣṭinā sa tatāḍa ha

Synonyms

gadā of the club ; prahāra by the blow ; vyathitaḥ wounded ; kiṣcit somewhat ; vyākula distresed ; mānasaḥ in mind ; punaḥ again ; utthāya rising ; sarveṣām of all ; muṣṭinā with a fist ; sa he ; tatāḍa struck ; ha *certainly.

Translation

Wounded by the club, and now unhappy at heart, the demon rose again and with his fist struck the Lord.
Text 27

Verse text

tadā viṣṇuḥ sva-cakreṇa sa-śṛṅgaṁ tac-chiro dṛḍham jahāra kupitaḥ sākṣād bhagavān kamalekṣaṇaḥ

Synonyms

tadā then ; viṣṇuḥ Lord Viṣṇu ; sva-cakreṇa with His cakra ; sa-śṛṅgam with its horn ; tac-chiraḥ his head ; dṛḍham hard ; jahāra took ; kupitaḥ angry ; sākṣāt directly ; bhagavān the Supreme Personality of Godhead ; kamalekṣaṇaḥ *lotus eyed.

Translation

With His cakra angry lotus-eyed Lord Viṣṇu then severed the demon's hard horned head.
Text 28

Verse text

jitvā śaṅkhaṁ deva-varaiḥ sārdhaṁ viṣṇur vrajeśvara prayāgam etya sa harir vedāṁs tān brahmaṇe dadau

Synonyms

jitvā having defeated ; śaṅkham the conch demon ; deva-varaiḥ by the great demigods ; sārdham with ; viṣṇuḥ Lord Viṣṇu ; vrajeśvaraḥ O king of Vraja ; prayāgam to Prayāga ; etya going ; sa He ; hariḥ Lord Hari ; vedāṁḥ the Vedas ; tān them ; brahmaṇe to Brahmā ; dadau *gave.

Translation

O king of Vraja, after defeating the conch demon, Lord Viṣṇu, accompanied by the great demigods, went to Prayāga and returned the Vedas to Brahmā.
Text 29

Verse text

yajṣaṁ cakāra vidhi-vat sarva-veda-gaṇaiḥ saha prayāgaṁ ca samāhūya tīrtha-rājaṁ cakāra ha

Synonyms

yajṣam a yajna ; cakāra performing ; vidhi-vat according to the Vedic rules ; sarva-veda-ganaiḥ with all the Vedas ; saha with ; prayāgam to Ptayaja ; ca and ; samāhūya calling ; tīrtha-rājam the king of holy places ; cakāra did ; ha *indeed.

Translation

Accompanied by all the Vedas, Brahmā performed a Vedic yajṣa. Then, calling Prayāga, he crowned it king of the holy places.
Text 30

Verse text

tat sākṣād akṣaya-vaṭaḥ kṛto līlātapatravat muni-bhānu-sute 'thormi- cāmarais taṁ virejatuḥ

Synonyms

tat that ; sākṣāt directly ; akṣaya imperishable ; vaṭaḥ banyan tree ; kṛtaḥ made ; līlā toy ; atapatra parasol ; vat like ; muni of a sage ; bhānu of the sun-god ; sute the daughters ; atha then ; ūrmi of waves ; cāmaraiḥ with cāmaras ; tam him ; virejatuḥ *served.

Translation

As if it were a toy parasol, an eternal banyan tree shaded Prayāga. The Ganges and Yamunā fanned it with cāmaras.
Text 31

Verse text

tadaiva sarva-tīrthāni jambudvīpa-sthitāni ca nitvā baliṁ samājagmus tīrtha-rājāya dhīmate

Synonyms

tadā then ; eva ndeed ; sarva all ; tīrthāni holy places ; jambudvīpa-sthitāni situated on Jambudviipa ; ca and ; nitvā bringing ; balim offerings ; samājagmuḥ came ; tīrtha-rājāya to the kiing of holy places ; dhīmate *wise.

Translation

Then all the holy places in Jambudvīpa came, bringing offerings to Prayāg, the wise king of holy places.
Text 32

Verse text

tīrtha-rājaṁ ca sampūjya natvā tīrthāni sarvataḥ sva-dhāmāni yayur nanda harau devair gate sati

Synonyms

tīrtha-rājam the king of holy places ; ca and ; sampūjya worshiping ; natvā bowing down ; tīrthāni the holy places ; sarvataḥ in all respects ; sva-dhāmāni to their own abodes ; yayuḥ went ; nanda O Nanda ; harau when Lord Hari ; devaiḥ with the demigods ; gate sati *had left.

Translation

Bowing down, the holy places worshiped Prayāga, the king of holy places. O Nanda, when Lord Hari and the demigods departed, the holy places returned to their own abodes.
Text 33

Verse text

tadaiva nāradaḥ prāpto munīndraḥ kalaha-priyaḥ siṁhāsane bhrājamānaṁ tīrtha-rājam uvāca ha

Synonyms

tadā then ; eva indeed ; nāradaḥ Nārada ; prāptaḥ attained ; munīndraḥ the king of sages ; kalaha-priyaḥ fond of a quarrel ; siṁhāsane on the throne ; bhrājamānam shining ; tīrtha-rājam to the king of holy places ; uvāca said ; ha *certainly.

Translation

Then Nārada, the king of sages, who is fond of a quarrel, approached and spoke to Prayāga, the king of holy places, as it gloriously sat on its throne.
Text 34

Verse text

śrī-nārada uvāca tīrthaiḥ prāpūjitas tvaṁ vai tīrtha-rāja mahā-tapaḥ tubhyaṁ ca sarva-tīrthāni mukhyānīha baliṁ daduḥ

Synonyms

śrī-nāradaḥ uvāca Śrī Nārada said ; tīrthaiḥ by the holy places ; prāpūjitaḥ worshiped ; tvam you ; vai indeed ; tīrtha-rāja O king of holy places ; mahā-tapāḥ great austerities ; tubhyam to you ; ca also ; sarva-tīrthāni all holy places ; mukhyāni important ; iha here ; balim offerings ; daduḥ *gave.

Translation

Śrī Nārada said: O very austere king of holy places, all the important holy places worshiped you and gave offerings to you.
Text 35

Verse text

vrajād vṛndāvanādīni nāgatānīha te puraḥ tīrthānāṁ rāja-rājas tvaṁ pramattais tais tiras-kṛtaḥ

Synonyms

vrajāt from Vraja ; vṛndāvanādīni beginning with Vṛndāvana ; na not ; āgatāni come ; iha here ; te you ; puraḥ before ; tīrthānām of holy places ; rāja-rājaḥ the king of kings ; tvam you ; pramattaiḥ mad ; taiḥ *by them tiras-kṛtaḥ —eclipsed.

Translation

The holy places headed by Vṛndāvana did not come to you from Vraja. You who are the king of the kings of holy places were insulted by these madly proud places.
Text 36

Verse text

śrī-sannanda uvāca iti prabhāṣya taṁ sākṣād gate devarṣi-sattame tīrtha-rājas tadā kruddho hari-lokaṁ jagāma ha

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; iti thus ; prabhāṣya speaking ; tam him ; sākṣāt directly ; gate gone ; devarṣi-sattame the best of demigod sages ; tīrtha-rājaḥ the king of holy places ; tadā then ; kruddhaḥ angry ; hari-lokam to the planet of Lord Hari ; jagāma ha *went.

Translation

Śrī Sannanda said: After speaking these words, the great sage of the demigods left. Angry, the king of holy places went to the realm of Lord Hari.
Text 37

Verse text

natvā hariṁ parikramya puraḥ sthitvā kṛtāṣjaliḥ sarva-tīrthaiḥ parivṛtaḥ śrī-nāthaṁ prāha tīrtha-rāṭ

Synonyms

natvā bowing down ; harim to Lord Hari ; parikramya circumambulating ; puraḥ in the presence ; sthitvā standing ; kṛtāṣjaliḥ with folded hands ; sarva-tīrthaiḥ by all the holy places ; parivṛtaḥ surrounded ; śrī-nātham to the Lord of the goddess of fortune ; prāha said ; tīrtha-rāṭ *the king of holy places.

Translation

Bowing down before Lord Hari, the master of the goddess of fortune, circumambulating Him, and with folded hands standing before Him, in the company of all the holy places, Prayāga, the king of holy places, spoke.
Text 38

Verse text

śrī-tīrtha-rāja uvāca he deva-deva prāpto 'haṁ tīrtha-rājas tvayā kṛtaḥ baliṁ dadur me tīrthāni mathurā-maṇḍalaṁ vinā

Synonyms

śrī-tīrtha-rājaḥ uvāca the king of holy places said ; he O ; deva-deva Lord of lords ; prāptaḥ attained ; aham II am ; tīrtha-rājaḥ the king of holy places ; tvayā by You ; kṛtaḥ made ; balim offerings ; daduḥ gave ; me to me ; tīrthāni holy places ; mathurā-maṇḍalam Mathurā-maṇḍala ; vinā *except for.

Translation

The king of holy places said: O Lord of lords, You made me king of holy places. Except for Mathurā-maṇḍala, all holy places have brought offerings to me.
Text 39

Verse text

pramattair vraja-tīrthaiś ca tair ahaṁ tu tiraskṛtaḥ tasmāt tubhyaṁ ca kathituṁ prāpto 'haṁ tava mandire

Synonyms

pramattaiḥ mad with pride ; vraja-tīrthaiś the holynplaces of Vraja ; ca also ; taiḥ by them ; aham I ; tu indeed ; tiraskṛtaḥ insulted ; tasmāt therefore ; tubhyam to You ; ca also ; kathitum to tell ; prāptaḥ come ; aham I ; tava to Your ; mandire *palace.

Translation

The holy places of Vraja have insulted me. I have come to Your palace to tell You.
Text 40

Verse text

śrī-bhagavān uvāca dharāyāṁ sarva-tīrthānāṁ tvaṁ kṛtas tīrtha-rāṅ mayā kintu svasya gṛhasyāpi na kṛto rāṭ tvam eva hi

Synonyms

śrī-bhagavān uvāca the Supreme Personality of Godhead said ; dharāyām on the earth ; sarva-tīrthānām of all holy places ; tvam you ; kṛtaḥ made ; tīrtha-rāj king of holy places ; mayā —by Me ; kintu however ; svasya own ; gṛhasya of the home ; api even ; na not ; kṛtaḥ made ; rāṭ king ; tvam you ; eva indeed ; hi *indeed.

Translation

The Supreme Personality of Godhead said: I made you king of all holy places on earth, but I did not make you king of My own home.
Text 41

Verse text

kiṁ tvaṁ me mandiraṁ lipsur mattavad bhāṣase vacaḥ tīrtha-rāja gṛhaṁ gaccha śṛṇu vākyaṁ śubhaṁ ca me

Synonyms

kim why ; tvam you ; me My ; mandiram home ; lipsuḥ desiring to attain ; mattavat as if mad with pride ; bhāṣase you speak ; vacaḥ words ; tīrtha-rāja O king of holy places ; gṛham home ; gaccha go ; śṛṇu hear ; vākyam words ; śubham auspicious ; ca and ; me *My.

Translation

Why, as if you wish to become the place where I live, do you speak in this mad way? O king of holy places, hear My auspicious words, and then return to your home.
Text 42

Verse text

mathura-maṇḍalaṁ sākṣān mandiraṁ me parāt param loka-trayāt paraṁ divyaṁ pralaye 'pi na saṁhṛtam

Synonyms

mathura-maṇḍalam Mathura-maṇḍalaṁ ; sākṣān directly ; mandiram home ; me My ; parāt than the greatest ; param greater ; loka-trayāt than the three worlds ; param supreme ; divyam transcendental ; pralaye in cosmic devastation ; api even ; na *not saṁhṛtam —removed.

Translation

Mathurā-maṇḍala is My home. It is My transcendental abode above the three worlds. At the time of cosmic devastation it is not destroyed.
Text 43

Verse text

śrī-sannanda uvāca iti śrutvā tīrtha-rājo vismito 'bhūd gata-smayaḥ āgatya natvā sampūjya māthuraṁ vraja-maṇḍalam

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; iti thus ; śrutvā hearing ; tīrtha-rājaḥ the king of holy places ; vismitaḥ astonished ; abhūt became ; gata gone ; smayaḥ pride ; āgatya arriving ; natvā bowing down ; sampūjya worshiping ; māthuram Mathurā ; vraja-maṇḍalam *Vraja-maṇḍala.

Translation

Śrī Sannanda said: Hearing this, the king of holy places was very surprised. His pride gone, he approached the Vraja-maṇḍala of Mathurā, bowed before it, and worshiped it.
Text 44

Verse text

tataḥ pradakṣiṇī-kṛtya sva-dhāma gatavān punaḥ dharāyā māna-bhaṅgārthaṁ pūrvaṁ me tat-pradarśitam mayā tavāgre kathitaṁ kiṁ bhūyaḥ śrotum icchasi

Synonyms

tataḥ then ; pradakṣiṇī-kṛtya circumambulating ; sva-dhāma own abode ; gatavān went ; punaḥ again ; dharāyāḥ of the earth ; māna the pride ; bhaṅga breaking ; artham for the purpose ; pūrvam previously ; me of me ; tat-pradarśitam revealed ; mayā by me ; tava of you ; agre in the presence ; kathitam spoken ; kim what? ; bhūyaḥ more ; śrotum to hear ; icchasi *you desire.

Translation

He circumambulated it, and then returned to his own abode. I have now told you about Mathurā Vraja-maṇḍala, which I personally saw break the earth's pride. What more do you wish to hear?
Text 45

Verse text

śrī-nanda uvāca dharāyā māna-bhaṅgārthaṁ kena pūrvaṁ pradarśitam etan me vada gopeśa māthuraṁ vraja-maṇḍalam

Synonyms

śrī-nandaḥ uvāca Śrī Nanda said ; dharāyā of the earth ; māna of pride ; bhaṅga breaking ; artham purpose ; kena by whom? ; pūrvam before ; pradarśitam revealed ; etan this ; me to me ; vada please tell ; gopeśa O king of the gopas ; māthuram Māthura ; vraja-maṇḍalam *Vraja-maṇḍala.

Translation

Śrī Nanda said: Why did Mathurā Vraja-maṇḍala break the earth's pride. O king of the gopas, please tell me.
Text 46

Verse text

śrī-sannanda uvāca ādau vārāha-kalpe 'smin harir varāha-rūpa-dhṛk rasātalāt samuddhṛtya gāṁ babhau daṁsṭrayā prabhuḥ

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; ādau in the beginning ; vārāha-kalpe in the Varāha-kalpa ; asmin in this ; hariḥ Lord Hari ; varāha of a boar ; rūpa the form ; dhṛk manifesting ; rasātalāt from Rasātala ; samuddhṛtya lifting ; gām the earth ; babhau was splendidly manifested ; daṁsṭrayā with His tusks ; prabhuḥ *the Supreme Lord.

Translation

Śrī Sannanda said: In the beginning of this Vārāha-kalpa, Lord Hari assumed the form of a boar. With His tusk lifting the earth from the realm of Rasātala, He shone with great splendor.
Text 47

Verse text

gacchantaṁ vāri-vṛndeśu bhagavantaṁ rameśvaram daṁsṭrāgre śobhitā pṛthvī prāha devaṁ janārdanam

Synonyms

gacchantam going ; vāri-vṛndeśu in the waters ; bhagavantam the Lord ; rameśvaram the master of the goddess of fortune ; daṁsṭra of His tusk ; agre on the tip ; śobhitā splendid ; pṛthvī the earth ; prāha said ; devam to the Lord ; janārdanam *who saves the living entities from distress.

Translation

Glorious on the tip of His tusk, the earth spoke to the Supreme Person, the goddess of fortune's husband and the deliverer from sufferings, as He traveled through the waters.
Text 48

Verse text

śrī-dharovāca deva kutra sthale tvaṁ vai sthāpanaṁ me kariṣyasi jala-pūrṇaṁ jagat-sarvaṁ dṛśyate vada he prabho

Synonyms

śrī-dharā uvāca the earth said ; deva O Lord ; kutra in what? ; sthale place ; tvam You ; vai indeed ; sthāpanam placing ; me of me ; kariṣyasi will do ; jala-pūrṇam full of water ; jagat-sarvam the entire universe ; dṛśyate is seen ; vada please tell ; he O ; prabhaḥ *Lord.

Translation

The earth-goddess said: Where will You put me down? Please tell me, O Lord. I see the entire universe is flooded with water.
Text 49

Verse text

śrī-varāha uvāca yadā vṛkṣāḥ pradṛṣṭā hi bhavanty udvegatā jale tadā te sthāpanā bhūyāt paśyanti gaccha bhūruhān

Synonyms

śrī-varāhaḥ uvāca Śrī Varāha said ; yadā when ; vṛkṣāḥ the trees ; pradṛṣṭā are seen ; hi indeed ; bhavanty are ; udvegatā still ; jale in the water ; tadā then ; te of you ; sthāpanā placing ; bhūyāt again ; paśyanti looking ; gaccha go ; bhūruhān *for trees.

Translation

Śrī Varāha said: When you see trees standing up from the water I will put you down. Look for trees.
Text 50

Verse text

śrī-dharovāca sthāvarāṇāṁ tu racanā mamopari samāsthitā anyāsti kiṁ vā dharaṇī tv ahaṁ hi dhāraṇāmayī

Synonyms

śrī-dharā uvāca the earth said ; sthāvarāṇām of steady places ; tu indeed ; racanā created ; mama- me ; upari above ; samāsthitā situated ; anyā another ; asti is ; kim what? ; or ; dharaṇī the earth ; tv indeed ; aham I ; hi indeed ; dhāraṇāmayi *steadfast.

Translation

The earth-goddess said: All immovable things rest on me. What other thing is their steady resting-place? It is I on which all things rest.
Text 51

Verse text

śrī-sannanda uvāca vadantītthaṁ dadarśāgre jale vṛkṣān manoharān vīkṣya pṛthvī hariṁ prāha sarvato vigata-smayā

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; vadanti speaking ; ittham thus ; dadarśa saw ; agre ahead ; jale in the water ; vṛkṣān trees ; manoharān beautiful ; vīkṣya seeing ; pṛthvī the earth ; harim to Lord Hari ; prāha sppoke ; sarvataḥ completely ; vigata gone ; smayā *her pride.

Translation

Śrī Sannanda said: As she spoke in this way she saw some beautiful trees just ahead. Her pride now gone, the earth-goddes glanced at Lord Hari and spoke.
Text 52

Verse text

śrī-dharovāca deva kasmin sthale vṛkṣāḥ santi hy ete sa-pallavāḥ idaṁ manasi me citraṁ vada yajṣa-pate prabho

Synonyms

śrī-dharā uvāca the earth-goddess said ; deva O Lord ; kasmin in what? ; sthale place ; vṛkṣāḥ these trees ; santi are ; hy indeed ; ete they ; sa-pallavāḥ with twigs and leaves ; idam this ; manasi in the heart ; me of me ; citram wonder ; vada tell ; yajṣa-pate O Lord of sacrifices ; prabhaḥ *O master.

Translation

The earth-goddess said: Lord, in what place do these trees with twigs and leaves grow? They fill my heart with wonder. O Lord of yajṣas, O master, please tell me.
Text 53

Verse text

śrī-varāha uvāca māthuraṁ maṇḍalaṁ divyaṁ dṛśyate 'gre nitambini goloka-bbūmi-samyuktaṁ pralaye 'pi na saṁhṛtam

Synonyms

śrī-varāhaḥ uvāca Lord Varāha said ; māthuram Mathurā ; maṇḍalam Maṇḍala ; divyam transcendental ; dṛśyate is seen ; agre ahead ; nitambini O beautiful one ; goloka-bbūmi-samyuktam with the land of Goloka ; pralaye at the time of cosmic devastation ; api even ; na not ; saṁhṛtam *is destroyed.

Translation

Śrī Varāha said: O beautiful one, you see transcendental Mathurā-maṇḍala, which is part of the realm of Goloka, and is not destroyed at the time of cosmic devastation.
Text 54

Verse text

śrī-sannanda uvāca tac chrutvā vismitā pṛthvī gata-mānā babhūva ha tasmān nanda mahā-bāho vrajo 'yaṁ sarvato 'dhikaḥ

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; tac that ; śrutvā heart ; vismitā astonished ; pṛthvī the earth ; gata-mānā whose pride was gone ; babhūva ha became ; tasmān from that ; nanda O Nanda ; mahā-bāhaḥ O great-armed one ; vrajaḥ Vraja ; ayam this ; sarvataḥ than all ; adhikaḥ *greater.

Translation

Śrī Sannanda said: Hearing this the earth-goddess became both astonished and prideless. O great-armed Nanda, for this reason Vraja is the best of all places.
Text 55

Verse text

śrutvedaṁ vraja-māhātmyaṁ jīvan mukto bhaven naraḥ tīrtha-rājāt paraṁ viddhi māthuraṁ vraja-maṇḍalam

Synonyms

śrutvā hearing ; idam this ; vraja of Vraja ; māhātmyam the glory ; jīvan living ; muktaḥ liberated ; bhaven becomes ; naraḥ a person ; tīrtha of holy places ; rājāt than the king ; param better ; viddhi know ; māthuram Mathurām ; vraja-maṇḍalam *the circle of Vraja.

Translation

A person who hears this description of Vraja's glories becomes liberated even as he continues to live in this world. Please know that Mathurā Vraja-maṇḍala is more exalted than Prayāga, the king of holy places. .pa Chapter Two Girirjotpatti-kathanam Description of Girirāja Govardhana's Birth
Text 1

Verse text

śrī-nanda uvāca he sannanda mahā-prajṣa sarvajṣo 'si bahu-śrutaḥ vraja-maṇḍala-māhātmyaṁ vadatas te mukhāc chrutam

Synonyms

śrī-nanda uvāca Śrī Nanda said ; he O ; sannanda Sannanda ; mahā-prajṣa very intelligent ; sarvajṣaḥ all-knowing ; asi you are ; bahu-śrutaḥ have heard much ; vraja-maṇḍala-māhātmyam the glory of Vraja-mandala ; vadataḥ speaking ; te of you ; mukhāc from the mouth ; chrutam *heard.

Translation

Śrī Nanda said: O very intelligent Sannanda, you have heard much and you know everything. We have heard from your mouth the glories of Vraja-maṇḍala.
Text 2

Verse text

girir govardhano nāma tasyotpattiṁ ca me vada kasmād enaṁ giri-varaṁ giri-rājaṁ vadanti hi

Synonyms

girir govardhanaḥ Govardhana Hill ; nāma named ; tasya of it ; utpattim the birth ; ca also ; me to me ; vada tell ; kasmāt why? ; enam he ; giri-rājam the king of mountains ; vadanti they say ; hi *indeed.

Translation

Now please tell me about the birth of the mountain named Govardhana. Why do they call it the best of mountains and the king of mountains?
Text 3

Verse text

yamuneyaṁ nadī sākṣāt kasmāl lokāt samāgatā tan-māhātmyaṁ ca vada me tvam asi jṣānināṁ varaḥ

Synonyms

yamunā the Yamunā ; iyam it ; nadī river ; sākṣāt directly ; kasmāl from what? ; lokāt world ; samāgatā come ; tan-māhātmyam the glory of it ; ca also ; vada tell ; me me ; tvam you ; asi are ; jṣāninām of the wise ; varah *the best.

Translation

From what world did the Yamunā river come? You are the best of the wise. Please explain to me its glories.
Text 4

Verse text

śrī-sannanda uvāca ekadā hāstinapure bhīṣmaṁ dharma-bhṛtāṁ varam papraccha pāṇḍur itthaṁ taṁ janānāṁ cānuśṛṇvatām One day in Hastinapura, as many people listened, King Pāṇḍu asked pious Bhīṣma:

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; ekadā one day ; hastinapure in Hastinapura ; bhīṣmam to Bhisma ; dharma —bhṛtāṁpious ; varam benediction ; papraccha asked ; pāṇḍuḥ Pandu ; ittham thus ; tam him ; janānām of people ; ca and ; anuśṛṇvatām listening
Texts 5 and 6

Verse text

paripūrṇatamaḥ sākṣāc chrī-kṛṣṇo bhagavān svayam asaṅkhya-brahmāṇḍa-patir golokādhipatiḥ prabhuḥ bhuvo bhārāvatārāya gacchan devo janārdanaḥ rādhāṁ prāha priye bhīru gaccha tvam api bhū-tale

Synonyms

paripūrṇatamaḥ sākṣāt the Supreme Personality of Godhead śrī-kṛṣṇaḥ —Śrī Kṛṣṇa ; bhagavān the Lord ; svayam Himself ; asaṅkhya countless ; brahmāṇḍa of universes ; patiḥ the master ; golokādhipatiḥ the king of Goloka ; prabhuḥ the Lord ; bhuvaḥ of the earth ; bhāra the burden ; avatārāya for removing ; gacchan about to depart ; devaḥ Lord ; janāradanaḥ Janārdana ; rādhām to Rādhā ; prāha said ; priye O beloved ; bhīru frightened ; gaccha go ; tvam You ; api also ; bhū-tale *to the earth.

Translation

As the Original Supreme Personality of Godhead, Śrī Kṛṣṇa, who is the king of Goloka and the master of countless universes was about to depart in order to remove the earth's burden, He said to Rādhā: O beloved, O frightened one, You should also go to the earth.
Text 7

Verse text

śrī-rādhovāca yatra vṛndāvanaṁ nāsti na yatra yamunā nadī yatra govardhano nāsti tatra me na manaḥ-sukham

Synonyms

śrī-rādhā uvāca Śrī Rādhā said ; yatra where ; vṛndāvanam Vṛndāvana ; na not ; asti is ; na not ; yatra where ; yamunā Yamuna ; nadī river ; yatra where ; govardhanaḥ Govardhana ; na not ; asti is ; tatra there ; me My ; na not ; manaḥ of the heart ; sukham *happiness.

Translation

Śrī Rādhā said: My heart cannot be happy in a place where there is no Vṛndāvana forest, no Yamunā River, and no Govardhana Hill.
Text 8

Verse text

śrī-sannanda uvāca veda-nāga-krośa-bbūmiṁ sva-dhāmnaḥ śrī-hariḥ svayam govardhanaṁ ca yamunāṁ preṣayām āsa bhūpari

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; veda-nāga-krośa 47 krośas ; bbūmim —land ; sva-dhāmnaḥ own abode ; śrī-hariḥ Lord Hari ; svayam personally ; govardhanam Govardhana ; ca and ; yamunām Yamunā ; preṣayām āsa sen ; bhū-upari *to the earth.

Translation

Śrī Sannanda said: Then Lord Hari sent a 47 krośa portion of His own abode, along with Govardhana and the Yamunā, to the earth. Note: A krośa equals two miles.
Text 9

Verse text

veda-nāga-krośa-bbūmiḥ sāpi cātra samāgatā catur-viṁśad-vanair yuktā sarva-lokaiś ca vanditā

Synonyms

veda-nāga-krośa-bbūmiḥ a land of 47 krośas ; that ; api also ; ca and ; atra here ; samāgatā come ; catur-viṁśat 24 ; vanaiḥ forests ; yuktā with ; sarva-lokaiś by all the worlds ; ca and ; vanditā *worshiped.

Translation

Worshiped by all the worlds and filled with 24 forests, that land of Vṛndāvana has now come to the earth.
Text 10

Verse text

bhāratāt paścima-diśi śalmalī-dvīpa-madhyataḥ govardhano janma lebhe patnyāṁ droṇācalasya ca

Synonyms

bhāratāt from Bharata ; paścima-diśi in the west ; śalmalī-dvīpa-madhyataḥ in the midst of Salmali-dvipa ; govardhanaḥ Govardhana ; janma birth ; lebhe attained ; patnyām in the wife ; droṇācalasya of Dronacala ; ca *and.

Translation

West of Bhārata-varṣa, in the middle of Śalmalī-dvīpa, Govardhana was born from the wife of Mount Droṇa.
Text 11

Verse text

govardhanopari surāḥ puṣpa-varṣaṁ pracakrire himālaya-sumerv-ādyāḥ śailāḥ sarve samāgatāḥ

Synonyms

govardhana Govardhana ; upari on ; surāḥ the demigods ; puṣpa-varṣam a shower of flowers ; pracakrire did ; himālaya-sumerv-ādyāḥ headed by Himalaya and Sumeru ; śailāḥ the mountains ; sarve all ; samāgatāḥ *came.

Translation

The demigods showered flowers on Govardhana. Headed by Himālaya and Sumeru, all the mountains came.
Text 12

Verse text

natvā pradakṣiṇī-kṛtya pūjaṁ kṛtvā vidhānataḥ govardhanasya paramāṁ stutiṁ cakrur mahādrayaḥ

Synonyms

natvā bowing down ; pradakṣiṇī-kṛtya circumambulating ; pūjam worshipo ; kṛtvā doiing ; vidhānataḥ properly ; govardhanasya of Govardhana ; paramām great ; stutim prayers ; cakruḥ did ; mahādrayaḥ *the great mountains.

Translation

The great mountains bowed down, circumambulated, properly worshiped, and eloquently glorified Govardhana with these words:
Text 13

Verse text

śrī-śailā ūcuḥ tvaṁ sākṣāt kṛṣṇacandrasya paripūrṇatamasya ca goloke go-gaṇair yukte gopī-gopāla-saṁyute

Synonyms

śrī-śailāḥ ūcuḥ the mountains said ; tvam you ; sākṣāt directky ; kṛṣṇacandrasya of Lord Kṛṣṇacandra ; paripūrṇatamasya the Original Supreme Personality of Godhead ; ca and ; goloke in Goloka ; go-gaṇaiḥ multitudes of cows ; yukte with ; gopī gopīs ; gopāla —gopas ; saṁyute *with.

Translation

In Goloka, which is filled with gopas, gopīs, and cows, you are the mountain of Lord Kṛṣṇacandra, the Original Supreme Personality of Godhead.
Text 14

Verse text

tvaṁ hi govardhano nāma vṛndāraṇye virājase tvaṁ no girīṇāṁ sarveṣāṁ giri-rājo 'si sāmpratam

Synonyms

tvam you ; hi indeed ; govardhanaḥ Govardhana ; nāma named ; vṛndāraṇye in Vṛndāvana ; virājase shine ; tvam you ; naḥ of us ; girīnām mountains ; sarveṣām all ; giri-rājaḥ the king of mountains ; asi are ; sāmpratam *now.

Translation

You are named Govardhana. You are splendidly manifest in the world of Vṛndāvana and you are the king of all us mountains.
Text 15

Verse text

namo vṛndāvanāṅkāya tubhyaṁ goloka-mauline pūrṇa-brahmātapatrāya namo govardhanāya ca

Synonyms

namaḥ obeisances ; vṛndāvana of Vṛndāvana ; aṅkāya on the lap ; tubhyam to you ; goloka-mauline the crown of Goloka ; pūrṇa-brahma of the Supreme Personality of Godhead ; atapatrāya the parasol ; namaḥ obeisances ; govardhanāya to Govardhana ; ca *and.

Translation

Obeisances to you, who are the crown of Goloka and who sit on Vṛndāvana's lap! Obeisances to Govardhana, the parasol of the Supreme Personality of Godhead!
Text 16

Verse text

śrī-sannanda uvāca iti stutvātha girayo jagmuḥ svaṁ svaṁ gṛhaṁ tataḥ śailo giri-varo sākṣād giri-rāja iti smṛtaḥ

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; iti thus ; stutvā offering prayers ; atha then ; girayaḥ the mountains ; jagmuḥ went ; svam svam to their own ; gṛham homes ; tataḥ then ; śailaḥ the mountain ; giri-varaḥ the best of mountains ; sākṣāt directly ; giri-rāja the king of mountains ; iti thus ; smṛtaḥ *remembered.

Translation

After speaking these prayers the mountains returned to their homes. For this reason Govardhana is known as the best of mountains and the king of mountains.
Texts 17-20

Verse text

ekadā tīrtha-yāyī ca pulastyo muni-sattamaḥ droṇācala-sutaṁ śyāmaṁ giriṁ govardhanaṁ varam mādhavī-latikā-puṣpaṁ phala-bhāra-samanvitam nirjharair nāditaṁ śāntaṁ kandāra-maṅgālayanam tapo-yogyaṁ ratnamayaṁ śata-śṛṅgaṁ manoharam citra-dhātu-vicitrāṅgaṁ sa-taṅkaṁ pakṣi-saṅkulam mṛgaiḥ śākhāmṛtair vyāptaṁ mayūra-dhvani-maṇḍitam mukti-pradaṁ mumukṣūnāṁ taṁ dadarśa mahā-muniḥ

Synonyms

ekadā one day ; tīrtha-yāyī going on pilgrimage ; ca and ; pulastyaḥ Pulastya Muni ; muni-sattamaḥ teh best of sages ; droṇācala of Mount Droṇa ; śyāmam dark ; girim mountain ; govardhanam Govardhana ; varam best ; mādhavī-latikā-puṣpam with flowers on madhavi vines ; phala-bhāra-samanvitam filled with fruits ; nirjharaiḥ with mountain streams ; nāditam with the sounds ; śāntam peaceful ; kandāra-maṅgālayanam with auspicious caves ; tapo-yogyam suitable for performing austerities ; ratnamayam filled with jewels ; śata-śṛṅgam with a hundred peaks ; manoharam beautiful ; citra-dhātu-vicitrāṅgam with wonderfully colorful mineral pigments ; sa-ṭaṅkam with beautiful slopes ; pakṣi-saṅkulam filled with birds ; mṛgaiḥ with deer ; śākhāmṛtaiḥ with nectar trees ; vyāptam filled ; mayūra-dhvani-maṇḍitam decorated with the sounds of peacocks ; mukti-pradam giving liberation ; mumukṣūnām to they who yearn for liberation ; tam it ; dadarśa saw ; mahā-muniḥ *the great sage.

Translation

One day, as he was traveling to holy places, the great sage Pulastya saw Mount Droṇa's son Govardhana, who was filled with flowering mādhavī vines, heavy with abundant fruits, filled with the sounds of gushing streams, peaceful, auspicious with many caves, suitable for performing austeritiies, filled with jewels, charming, wonderful with many colorful minerals, beautiful with graceful slopes, filled with many birds, deer, and nectar trees, and decorated with peacock calls, and which gave liberation for they who yearn for it.
Text 21

Verse text

tal-lipsur muni-śārdūlo droṇa-pārśvaṁ samāgataḥ pūjito droṇa-giriṇā pulastyaḥ prāha taṁ girim

Synonyms

tat him ; lipsuḥ desiring to attain ; muni-śārdūlaḥ the tiger of sages ; droṇa-pārśvam to the side of Drona ; samāgataḥ went ; pūjitaḥ worshiped ; droṇa-giriṇā by Mount Drona ; pulastyaḥ Pulastya ; prāha said ; tam to him ; girim *the mountain.

Translation

Pulastya, the tiger of sages, approached Mount Droṇa and, wishing to get his son, spoke.
Text 22

Verse text

śrī-pulastya uvāca he droṇa tvaṁ girīndro 'si sarva-devaiś ca pūjitaḥ divyauṣadhi-samāyuktaḥ sadā jīvana-do nṛṇām

Synonyms

śrī-pulastyaḥ uvāca Śrī Pulastay said ; he O ; droṇa Drona ; tvam you ; girīndraḥ the king of mountains ; asi are ; sarva-devaiś by all the demigods ; ca also ; pūjitaḥ worshiped ; divyauṣadhi-samāyuktaḥ filled with transcendental medicinal herbs ; sadā always ; jīvana-daḥ giving life ; nṛṇām *to the people.

Translation

Śrī Pulastya said: O Droṇa, you are the king of mountains. You are worshiped by all the demigods. You are filled with transcendental medicinal herbs and thus you always restore the peoples' lives.
Text 23

Verse text

arthī tavāntike prāptaḥ kāśī-stho 'haṁ mahā-muniḥ govardhanaṁ sutaṁ dehi nānyair me 'tra prayojanam

Synonyms

arthī wishing ; tava of you ; antike nearness ; prāptaḥ attained ; kāśī-sthaḥ staying in Varanasi ; aham I ; mahā-muniḥ a great sage ; govardhanam Govardhana ; sutam son ; dehi please give ; na not ; anyaiḥ by others ; me of me ; atra here ; prayojanam *need.

Translation

I come to you with a request. I am a great sage. I live in Kāśī. Please give me your son Govardhana. I do not wish anything else. Note: Kāśī is a name of Vārāṇasī.
Text 24

Verse text

viśveśvarasya devasya kāśī-nāmnā mahā-purī yatra pāpī mṛtaḥ sadyaḥ paraṁ mokṣaṁ prayāti hi

Synonyms

viśveśvarasya of Viśveśvara ; devasya Lord ; kāśī-nāmnā named kasi ; mahā-purī great city ; yatra where ; pāpī a sinner ; mṛtaḥ does ; sadyaḥ at once ; param ultimate ; mokṣam liberation ; prayāti attains ; hi *indeed.

Translation

The great city named Kāśī is the home of Lord Viś/veśvara. A sinner who dies there at once attains liberation.
Text 25

Verse text

yatra gaṅgāgatā sākṣād viśvanātho 'pi yatra vai tatraiva sthāpayiṣyāmi yatra ko 'pi na parvataḥ

Synonyms

yatra where ; gaṅgā the Ganes ; āgatā come ; sākṣāt directky ; viśvanāthaḥ Viś/vanātha ; api also ; yatra where ; vai indeed ; tatra there ; eva indeed ; sthāpayiṣyāmi I will place ; yatra where ; ko 'pi any ; na not ; parvataḥ *mountain.

Translation

The Ganges flows there, and Lord Viśvanātha resides there. There, where there is no mountain, I will place your son.
Text 26

Verse text

govardhane tava sute latā-vrkṣa-samākule tasmiṁs tapaḥ kariṣyāmi jāto 'yaṁ me manorathaḥ

Synonyms

govardhane on Govardhana ; tava your ; sute son ; latā-vrkṣa-samākule filled with trees and vines ; tasmin there ; tapaḥ austerities ; kariṣyāmi I will perform ; jātaḥ manifested ; ayam this ; me my ; manorathaḥ *desire.

Translation

I will perform austerities on your son Govardhana, who is filled with trees and vines. That is my desire.
Text 27

Verse text

śrī-sannanda uvāca pulastya-vacanaṁ śrutvā sva-suta-sneha-vihvalaḥ aśru-pūrṇo droṇa-giris taṁ muniṁ vākyam abravīt

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; pulastya-vacanam Pulastya's words ; śrutvā hearing ; sva-suta-sneha with love for his son ; vihvalaḥ overwhelmed ; aśru-pūrṇaḥ filled with tears ; droṇa-giriḥ Mount Droṇa ; tam to him ; munim the sage ; vākyam words ; abravīt *spoke.

Translation

Śrī Sannanda said: Hearing Pulastya's words, Droṇa became filled with love for his son. His eyes filled with tears, he spoke to the sage.
Text 28

Verse text

śrī-droṇa uvāca putra-snehākulo 'haṁ vai putro me 'yam ati-priyaḥ te śāpa-bhaya-bhīto 'haṁ vadāmy enaṁ mahā-mune

Synonyms

śrī-droṇaḥ uvāca Śrī Droṇa said ; putra-snehākulaḥ filled with love for my son ; aham I am ; vai indeed ; putraḥ son ; me my ; ayam he ; ati-priyaḥ very dear ; te of you ; śāpa of the curse ; bhaya-bhītaḥ afraid ; aham I ; vadāmy say ; enam this ; mahā-mune *O great sage.

Translation

Śrī Droṇa said: I am filled with love for my son. My son is very dear to me. O great sage, I fear your curse. Let me speak to him.
Text 29

Verse text

he putra gaccha muninā bhārate karmake śubhe traivargyaṁ labhyate yatra nṛbhir mokṣam api kṣaṇāt

Synonyms

he O ; putra son ; gaccha go ; muninā with the sage ; bhārate to Bharata-varsa ; karmake the land of karma ; śubhe beautiful ; traivargyam the three goals of life ; labhyate are obrained ; yatra where ; nṛbhiḥ by human beings ; mokṣam liberation ; api also ; kṣaṇāt *in a moment.

Translation

O son, go with this sage to beautiful Bhārata-varṣa, the land of karma, where the people attain the three goals of life, and even liberation, in a single moment.
Text 30

Verse text

śrī-govardhana uvāca mune kathaṁ māṁ nayasi lambitaṁ yojanāṣṭakam yojana-dvayam uccāṅgaṁ paṣca-yojana-vistṛtam

Synonyms

śrī-govardhanaḥ uvāca Śrī Govardhana said ; mune O sage ; katham how? ; mām me ; nayasi you take ; lambitam extended ; yojanā yojanas ; aṣṭakam eight ; yojana-dvayam two yojanas ; ucca tall ; aṅgam body ; paṣca-yojana five yojanas ; vistṛtam *extended.

Translation

Śrī Govardhana said: O sage, how will you take me? I am eight yojanas long, five yojanas wide, and two yojanas tall. Note: A yojana is eight miles.
Text 31

Verse text

śrī-pulastya uvāca upaviśya kare me tvaṁ gaccha putra yathā-sukham vahayāmi kare tvaṁ vai yāvat kāśīṁ samāgataḥ

Synonyms

śrī-pulastyaḥ uvāca Śrī Pulastya said ; upaviṣya sit ; kare in the hand ; me of me ; tvam you ; gaccha go ; putra son ; yathā-sukham as you wish ; vahayāmi I will carry ; kare in my hand ; tvam you ; vai indeed ; yāvat until ; kāśīm Kasi ; samāgataḥ *I arrive.

Translation

Śrī Pulastya said: My son, please sit in my hand and I will carry you to Kāśī.
Text 32

Verse text

śrī-govardhana uvāca mune yatra sthale bbūmyāṁ sthāpanaṁ me kariṣyasi kariṣyāmi na cotthānaṁ tad-bbūmyaḥ śapatho mama

Synonyms

śrī-govardhanaḥ uvāca Śrī Govardhana said ; mune O sage ; yatra where ; sthale in the place ; bbūmyām on earth ; sthāpanam placing ; me of me ; kariṣyasi you will do ; kariṣyāmi I will do ; na not ; ca again ; utthānam rising ; tad-bbūmyaḥ from that place ; śapathaḥ because of a vow ; mama *of mine.

Translation

Śrī Govardhana said: I will stay where you place me. I will not leave that place. I promise you this.
Text 33

Verse text

śrī-pulastya uvāca aham ā-śalmalī-dvipān maryādī-kṛtya kauśalam na sthāpanaṁ kariṣyāmi śapathas te 'pi me pathi

Synonyms

śrī-pulastyaḥ uvāca Śrī Pulastya said ; aham I ; ā-śalmalī-dvipān fropm Salmali-dvipa ; maryādī-kṛtya crossing the boundary ; kauśalam the country of Ayodhya ; na not ; sthāpanam placing ; kariṣyāmi I will do ; śapathaḥ promise ; te to you ; api also ; me of me ; pathi *on the path.

Translation

Śrī Pulastya said: As I take you from Śālmalī-dvīpa to the country of Kauśala I will not put you down along the way. I promise you this.
Text 34

Verse text

śrī-sannanda uvāca muneḥ kara-tale tasminn āruroha mahācalaḥ praṇamya pitaraṁ droṇaṁ aśru-pūrṇakulekṣaṇaḥ

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; muneḥ of the sage ; kara-tale in the plam of the hand ; tasminn there ; āruroha climbed ; mahācalaḥ the great miountain ; praṇamya bowing down ; pitaram to his father ; droṇam Droṇa ; aśru-pūrṇakulekṣaṇaḥ *his eyes filled with tears.

Translation

Śrī Sannanda said: His eyes filled with tears, the great mountain Govardhana bowed down before his father, Droṇa, and then climbed onto the sage's hand.
Text 35

Verse text

munis taṁ dakṣiṇa-kare dhṛtvā gacchan chanaiḥ śanaiḥ sva-tejo darśayan nṛṇāṁ prāpto 'bhūd vraja-maṇḍale

Synonyms

muniḥ the sage ; tam to him ; dakṣiṇa-kare in the right hand ; dhṛtvā holding ; gacchan going ; śanaiḥ śanaiḥ little by little ; sva-tejaḥ his own power ; darśayan showing ; nṛṇām of the people ; prāptaḥ attained ; abhūt became ; vraja-maṇḍale *Vraja-maṇḍala.

Translation

Carrying the mountain in his right hand, he showed his great power to the people. Moving very slowly, he finally came to Vraja-maṇḍala.
Texts 36 and 37

Verse text

jāti-smaro giris tatra prāhedaṁ pathi cintayan paripūrṇatamaḥ sākṣāc chṛī-kṛṣṇo bhagavān svayam asaṅkhya-brahmāṇḍa-patir vraje 'trāvatariṣyati bāla-līlāṁ ca kaiśorīṁ ceṣṭāṁ gopāla-bālakaiḥ

Synonyms

jāti previous birth ; smaraḥ remembering ; giriḥ the mountain ; tatra there ; prāha said ; idam thus ; pathi on the path ; cintayan thinking ; paripūrṇatamaḥ the Supreme Personality of Godhead ; sākṣāc directly ; chṛī-kṛṣṇaḥ Śrī Kṛṣṇa ; bhagavān the Lord ; svayam Himself ; asaṅkhya countless ; brahmāṇḍa of universes ; patiḥ the master ; vraje in Vraja ; atra here ; avatariṣyati will descend ; bāla-līlām childhood pastimes ; ca and ; kaiśorīm of a youth ; ceṣṭām the activities ; gopāla-bālakaiḥ *with cowherd boys.

Translation

Remembering his previous life, as he traveled, Mount Govardhana said to himself: Śrī Kṛṣṇa, the Original Supreme Personality of Godhead, who is the master of countless universes, will decscend to this place, Vraja, and enjoy childhood playing with the cowherd boys, and then the pastimes of youth.
Text 38

Verse text

dāna-līlāṁ māna-līlāṁ harir atra kariṣyati tasmān mayā na gantavyaṁ bbūmiś ceyaṁ kalindajā

Synonyms

dāna of paying a toll ; līlām pastimes ; māna of jealous anger ; līlām pastimes ; hariḥ Lord Hari ; atra here ; kariṣyati will do ; tasmān therefore ; mayā by me ; na not ; gantavyam should be gone ; bbūmiś earth ; ca and ; iyam this ; kalindajā *the Yamunā.

Translation

Here Lord Hari will enjoy pastimes of paying a toll and pastimes of jealous anger. For this reason I should not leave this place where the Yamunā flows.
Text 39

Verse text

golokād rādhayā sārdhaṁ śrī-kṛṣṇo 'trāgamiṣyati kṛta-kṛtyo bhaviṣyāmi kṛtvā tad-darśanaṁ param

Synonyms

golokāt from Goloka ; rādhayā Rādhā ; sārdham with ; śrī-kṛṣṇaḥ Śrī Kṛṣṇa ; atra here ; āgamiṣyati will come ; kṛta-kṛtyaḥ successful ; bhaviṣyāmi I will become ; kṛtvā having done ; tad-darśanam the sight of Him ; param *great.

Translation

From Goloka Śrī Kṛṣṇa will come here with Rādhā. By seeing Him I will make my life perfect.
Text 40

Verse text

evaṁ vicārya manasā bhūri bhāraṁ dadau kare tadā muniś ca śrānto 'bhūd bhūta-pūrvaṁ gata-smṛtiḥ

Synonyms

evam thus ; vicārya thinking ; manasā in his mind ; bhūri great ; bhāram burden ; dadau gave ; kare on the hand ; tadā then ; muniś the sage ; ca and ; śrāntaḥ exhausted ; abhūt became ; bhūta-pūrvam done before ; gata gone ; smṛtiḥ *memory.

Translation

Thinking this in his mind, Govardhana made himself very heavy in the sage's hand. Overcome with exhaustion, the sage could not remember what had happened before.
Text 41

Verse text

karād uttārya taṁ śailaṁ nidhāya vraja-maṇḍale laghu-śaṅkājayārthaṁ hi gato 'bhūd bhāra-pīḍitaḥ

Synonyms

karāt from his hand ; uttārya taking ; tam him ; śailam the mountain ; nidhāya placing ; vraja-maṇḍale in Vraja-mandala ; hi iindeed ; gataḥ gone ; abhūt became ; bhāra of the weight ; pīḍitaḥ *tormented.

Translation

Tormented by the mountain's great weight, to lighten his burden the sage put him down in Vraja-maṇḍala.
Text 42

Verse text

kṛtvā śaucaṁ jale snātvā pulastyo muni-sattamaḥ uttiṣṭheti muniḥ prāha giriṁ govardhanaṁ param

Synonyms

kṛtvā having done ; śaucam purification ; jale in teh water ; snātvā having bathed ; pulastyaḥ Pulastya ; muni-sattamaḥ the best of sages ; uttiṣṭha rise up ; iti thus ; muniḥ the sage ; prāha said ; girim to the mountain ; govardhanam Govardhana ; param *then.

Translation

After bathing in the water there and becoming clean, the great sage Pulastya said to Mount Govardhana: "Stand up!"
Text 43

Verse text

notthitaṁ bhūri-bhārāḍhyaṁ karābhyāṁ taṁ mahā-muniḥ sva-tejasā balenāpi gṛhītum upacakrame

Synonyms

na not ; utthitam stood up ; bhūri-bhārāḍhyam very heavy ; karābhyām with both hands ; tam him ; mahā-muniḥ the great sage ; sva-tejasā by his potency ; balenāpi and strength ; gṛhītum to take ; upacakrame *did.

Translation

When the very heavy mountain did not stand up, the great sage grasped it with his mystic strength.
Text 44

Verse text

muninā saṅgṛhīto 'pi giri-rājo girārdrayā na cācālāṅguliṁ kiṣcit tad api droṇa-nandanaḥ

Synonyms

muninā by the sage ; saṅgṛhītaḥ grasped ; api although ; giri-rājaḥ the king of mountains ; girā with words ; ārdrayā sweet ; na not ; cācāla moved ; aṅgulim a finger ; kiṣcit at all ; tat that ; api also ; droṇa-nandanaḥ *the son of Mount Droṇa.

Translation

Although the sage embarced him and spoke sweet words, Mount Govardhana, the son of Droṇa, did not move even for the space of a finger.
Text 45

Verse text

śrī-pulastya uvāca gaccha gaccha giri-śreṣṭha bhāraṁ mā kuru mā kuru mayā jṣāto 'si ruṣṭas tvaṁ abhiprāyaṁ vadāśu me

Synonyms

śrī-pulastyaḥ uvāca Śrī Pulastya said ; gaccha go ; gaccha go ; giri-śreṣṭha O best of mountains ; bhāram weight ; don't ; kuru do ; don't ; kuru do ; mayā by me ; jṣātaḥ known ; asi you are ; ruṣṭaḥ angry ; tvam you ; abhiprāyam reason ; vada tell ; āśu at once ; me *to me.

Translation

Śrī Pulastya said: Come! Come! O best of mountains, don't make yourself heavy! Don't make yourself heavy! I know you are angry. Tell me why at once!
Text 46

Verse text

śrī-govardhana uvāca mune 'tra me na doṣo 'sti tvayā me sthāpanā kṛtā kariṣyāmi na cotthānaṁ pūrvaṁ me śapathaḥ kṛtaḥ

Synonyms

śrī-govardhanaḥ uvāca Śrī Govardhana said ; mune O sage ; atra here ; me O sage ; na not ; doṣaḥ fault ; 'sti is ; tvayā by you ; me of me ; sthāpanā establishing ; kṛtā done ; kariṣyāmi I will do ; na not ; ca and ; utthānam rising ; pūrvam before ; me of me ; śapathaḥ the promise ; kṛtaḥ *done.

Translation

Śrī Govardhana said: O sage, there is no fault on my part. You have put me down, and now I will never move from this place. That was the promise I made to you.
Text 47

Verse text

pulastyo muni-śārdūlaḥ krodhāt pracalitendriyaḥ sphurad-oṣṭho droṇa-puraṁ śaśāpa vigatodyamaḥ

Synonyms

pulastyaḥ Pulastya ; muni-śārdūlaḥ the tiger of sages ; krodhāt out of anger ; pracalita trembling ; indriyaḥ —senses ; sphurat trembling ; oṣṭhaḥ lips ; droṇa-putram the son of Droṇa ; śaśāpa cursed ; vigata gone ; udyamaḥ *effort.

Translation

Then, abandoning his attempt (to move the mountain), Pulastya, the tiger of sages, his senses filled with anger and his lips trembling, cursed Govardhana, the son of Droṇa.
Text 48

Verse text

śrī-pulastya uvāca gire tvayāti-dhṛṣṭena na kṛto me manorathaḥ tasmāt tu ṭila-mātraṁ hi nityaṁ tvaṁ kṣiṇatvaṁ vraja

Synonyms

śrī-pulastyaḥ uvāca Śrī Pulastya said ; gire O mountain ; tvayā by you ; ati-dhṛṣṭena very arrogant ; na not ; kṛtaḥ done ; me to me ; manorathaḥ desire ; tasmāt therefore ; tu indeed ; ṭila-mātram the size of a sesame seed ; hi indeed ; nityam always ; tvam you ; kṣiṇatvam diminution ; vraja *go.

Translation

Śrī Pulastya said: O arrogant mountain, you would not fulfill my desire! Therefore every day you will become smaller by the size of a sesame seed.
Text 49

Verse text

śrī-sannanda uvāca kāśīṁ gate pulastyarṣāv ayaṁ govardhano giriḥ nityaṁ saṅkṣīyate nanda ṭila-mātraṁ dine dine

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; kāśīm to Kasi ; gate went ; pulastyarṣau when Pulastya Ṛṣi ; ayam he ; govardhano giriḥ Mount Govardhana ; nityam always ; saṅkṣīyate diminishes ; nanda O Nanda ; ṭila-mātram by the size of s sesame seed ; dine day ; dine *after day.

Translation

Śrī Sannanda said: O Nanda, when Pulastya Ṛṣi left for Kāśī, Mount Govardhana beagn to shrink by the size of a sesame seed day after day.
Text 50

Verse text

yāvad bhāgirathī gaṅgā yāvad govardhano giriḥ tāvat kaleḥ prabhāvas tu bhaviṣyati na karhicit

Synonyms

yāvat as ; bhāgirathī the the daughter of King Bhagiratha ; gaṅgā the Ganges ; yāvat as ; govardhanaḥ Govardhana ; giriḥ Mount ; tāvat so ; kaleḥ of Kali-yuga ; prabhāvaḥ the power ; tu indeed ; bhaviṣyati will be ; na not ; karhicit *at all.

Translation

As long as the Bhāgīrthī Ganges is present, and as long as Mount Govardhana is present, the power of Kali-yuga will not be present.
Text 51

Verse text

govardhanasya prakaṭaṁ caritraṁ nṛṇāṁ mahā-pāpa-haraṁ pavitram mayā tavāgre kathitaṁ vicitraṁ su-mukti-daṁ kau ruciraṁ na citram

Synonyms

govardhanasya of Givardhana ; prakaṭam the manifestation ; caritram the story ; nṛṇām of men ; mahā-pāpa-haram m —removes the greatest sins ; pavitram pure ; mayā by me ; tava of you ; agre in the presence ; kathitam told ; vicitram wonderful ; su-mukti-dam giving liberation ; kau on the earth ; ruciram beautiful ; na not ; citram *a wonder.

Translation

I have spoken to you the story of Mount Govardhana's appearance in this world, a sacred story that removes from human beings the greatest sins, that is very wonderful, and that gives the greatest liberation. It is not surprising that this story is so beautiful and glorious in this world. Chapter Three Kālindy-āgamana-varṇaṇa Description of the Yamunā's Arrival
Text 1

Verse text

śrī-sannanda uvāca goloke hariṇājṣāptā kālindī saritāṁ varā kṛṣṇaṁ pradakṣiṇī-kṛtya gantum abhyudyatābhavat

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; goloke in Goloka ; hariṇā by Lord Hari ; jṣāptā informed ; kālindī Yamunā ; saritām of rivers ; varā the best ; kṛṣṇam Lord Kṛṣṇa ; pradakṣinī-kṛtya circumambulating ; gantum to go ; abhyudyata about ; abhavat *became.

Translation

Śrī Sannanda said: Ordered by Lord Kṛṣṇa in Goloka, Yamunā, the best of rivers, circumambulated the Lord and was about to go (to the earth).
Text 2

Verse text

tadaiva virajā sākṣad gaṅgā brahma-dravodbhavā dve nadyau yamunāyāṁ tu sampralīne babhūvatuḥ

Synonyms

tadā then ; eva certainly ; virajā Viraja ; sākṣat directly ; gaṅgā the Ganges ; brahma-dravodbhavā spiritual river ; dve two ; nadyau rivers ; yamunāyām in the yamuna ; tu indeed ; sampralīne merged ; babhūvatuḥ *became.

Translation

Then the Virajā river and the spiritual Gaṅgā river both entered the Yamunā.
Text 3

Verse text

paripūrṇatamāṁ kṛṣṇāṁ tasmāt kṛṣṇasya nanda-rāṭ paripūrṇatamasyāpi patta-rājṣiṁ vidur janāḥ

Synonyms

paripūrṇatamam the supreme ; kṛṣṇam the Yamunā ; tasmāt from that ; kṛṣṇasya of Kṛṣṇa ; nanda-rāṭ King Nanda ; paripūrṇatamasya of the Supreme Personality of Godhead ; api even ; paṭṭarājṣim the most important queen ; viduḥ know ; janāḥ *the people.

Translation

O king Nanda, for this reason the people know that the Yamunā is the greatest of rivers and the first queen of Lord Kṛṣṇa.
Text 4

Verse text

tato vegena mahatā kālindī saritāṁ varā bibheda virajā-vegaṁ nikuṣja-dvāra-nirgatā

Synonyms

tataḥ then ; vegena with power ; mahatā great ; kālindī the Yamunā ; saritām of rivers ; varā the best ; bibheda broke ; virajā-vegam the current of the Virajā ; nikuṣja of a forest grove ; dvāra to the gate ; nirgatā *gone.

Translation

Then, with great force breaking through the current of the Virajā, the Yamunā left the gate of the transcendental forest grove.
Text 5

Verse text

asaṅkhya-brahmāṇḍa-cayaṁ spṛṣṭvā brahma-dravaṁ gatā bhindanti taj-jalaṁ dīrghaṁ sva-vegena mahā-nadī

Synonyms

asaṅkhya-brahmāṇḍa-cayam countless universes ; spṛṣṭvā touching ; brahma-dravam the spiritual river ; gatā gone ; bhindanti breaking ; taj-jalam that water ; dīrgham long ; sva-vegena by its own power ; mahā-nadī *great river.

Translation

Touching countless universes, she came to the spiritual Gaṅgā. With great force the great Yamunā river broke through the Gaṅgā's waters.
Text 6

Verse text

vāma-pādāṅguṣṭha-nakha- bhinna-brahmāṇḍa-mastake śrī-vāmanasya vivare brahma-drava-samākule

Synonyms

vama left ; pādāṅguṣṭha toe ; nakha nail ; bhinna broken ; brahmāṇḍa of the universe ; mastake on the head ; śrī-vāmanasya of Lord Vāmana ; vivare in the opening ; brahma-drava-samākule *through which the spiritual Gaṅgā flowed.

Translation

Then the Yamunā came to an opening Lord Vāmana's left toe had made in the top of a universe, an opening through which the spiritual Gaṅgā flowed.
Text 7

Verse text

tasmin śrī-gaṅgayā sārdhaṁ praviṣṭābhūt sarid-varā vaikuṇṭhaṁ cājita-padaṁ samprāpya dhruva-maṇḍale

Synonyms

tasmin in that place ; śrī-gaṅgayā Śrī Gaṅga ; sārdham with ; praviṣṭā abhūt endered ; sarid-varā the best of rivers ; vaikuṇṭham Vaikuntha ; ca amd ; ajita of the unconquerable ; padam the abode ; samprāpya attaining ; dhruva of Dhruva ; maṇḍale *in the realm.

Translation

With Śrī Gaṅgā entering that opening, the Yamunā, the best of rivers, then came to the unconquerable Lord's abode of Vaikuṇṭha in the planet of Mahārāja Dhruva.
Text 8

Verse text

brahmalokam abhivyāpya patanti brahma-maṇḍalāt tataḥ surāṇāṁ śataśo lokāl lokaṁ jagāma ha

Synonyms

brahmalokam Brahmaloka ; abhivyāpya attaining ; patanti falling ; brahma-maṇḍalāt from the planet of Brahma ; tataḥ then ; surāṇām of the demigods ; śataśaḥ hundreds ; lokāl from planet ; lokam to planet ; jagāma went ; ha *indeed.

Translation

Then the Yamunā came to Brahmaloka. Falling from Brahmā's planet, she went to the hundreds of planets of the demigods. She went from one planet to another.
Text 9

Verse text

tataḥ papāta vegena sumeru-giri-mūrdhani giri-kūṭān atikramya bhittvā gaṇḍa-śilā-taṭān

Synonyms

tataḥ then ; papāta fell ; vegena with great force ; sumeru-giri-mūrdhāni on top of Mount Sumeru ; giri-kūṭān the mountain peaks ; atikramya passing ; bhittvā breaking ; gaṇḍa-śilā-taṭān *the stone face of the mountain.

Translation

Then with great force she fell on Mount Sumeru. Flowing from its peaks, she broke the stones on its slope.
Text 10

Verse text

sumeror dakṣiṇa-diśaṁ gantum abhyuditābhavāt tataḥ śrī-yamunā sākṣāc chrī-gaṅgāyāṁ vinirgatā

Synonyms

sumeroḥ from Sumeru ; dakṣiṇa-diśam to the south ; gantum to go ; abhyuditā abhavāt began ; tataḥ then ; śrī-yamunā Śrī Yamunā ; sākṣāt directly ; śrī-gaṅgāyām in Śrī Gaṅgā ; vinirgatā *left.

Translation

Then, in order to go south from Mount Sumeru, Śrī Yamunā left Śrī Gaṅgā's path.
Text 11

Verse text

gaṅgā tu prayayau śailaṁ himavantaṁ mahā-nadī kṛṣṇā tu prayayau śailaṁ kālindaṁ prāpya sa tadā

Synonyms

gaṅgā the Gaṅgā ; tu indeed ; prayayau went ; śailam to the mountains ; himavantam Himalaya ; mahā-nadī the great river ; kṛṣṇa Yamunā ; tu indeed ; prayayau went ; śailam to mount ; kalindam kalinda ; prāpya attaining ; sa she ; tadā *then.

Translation

Then the Gaṅgā went to Mount Himavat and the great river Yamunā went to Mount Kalinda.
Texts 12 and 13

Verse text

kālindīti samākhyātā kalinda-prabhavā yadā kālinda-giri-sānūnāṁ gaṇḍa-śaila-taṭān dṛdhān bhittvā luṭhanti bhū-khaṇḍe kṛṣṇa vegavatī satī deśān punantī kālindī prāptā vai khāṇḍave vane

Synonyms

kālindī the daughter of Kalinda ; iti thus ; samākhyatā named ; kalinda from Kalinda ; prabhavā born ; yadā when ; kālinda-giri of Mount Kalinda ; sānūnām of the peaks ; gaṇḍa-śaila-taṭān the slopes with stones ; dṛdhān firm ; bhittvā breaking ; luṭhanti moving on the ground ; bhū-khaṇḍe on the earth ; kṛṣṇa the Yamunā ; vegavatī —powerful ; satī sacred ; deśān the countries ; punanti purifying ; kālindī the Yamunā ; prāptā attained ; vai indeed ; khāṇḍave vane *the Khandava forest.

Translation

Because she is thus Mount Kalinda's daughter, she is named Kālindī. Flowing from Mount Kalinda's peaks, and breaking the hard rocks on his slopes, the sacred Kālindī swiftly flowed on the earth, purifying the countries she passed. Then she entered the Khāṇḍava forest.
Text 14

Verse text

paripūrṇatamaṁ sākṣac chrī-kṛṣṇaṁ varam icchantī dhṛtvā vapuḥ paraṁ divyaṁ tapas tepe kalindajā

Synonyms

paripūrṇatamam the Supreme Personality of Godhead ; sākṣac directly ; chrī-kṛṣṇam Śrī Kṛṣṇa ; varam as her husband ; icchanti wishing ; dhṛtvā manifesting ; vapuḥ a form ; param then ; divyam transcendental ; tapaḥ austerity ; tepe performed ; kalindajā *the Yamunā.

Translation

Wishing to attain Lord Kṛṣṇa, the Original Supreme Personality of Godhead, as her husband, the Kālindī assumed a splendid spiritual form and performed great austerities.
Text 15

Verse text

pitrā vinirmite gehe jale 'dyāpi samāśritā tato vegena kālindī prāptābhūd vraja-maṇḍale

Synonyms

pitrā by her father ; vinirmite made ; gehe in a house ; jale in the water ; adya today ; api even ; samāśritā sheltered ; tataḥ then ; vegena with force ; kālindī the Kalindi ; prāptā abhūt attained ; vraja-maṇḍale *Vraja-maṇḍala.

Translation

Even today she stays in a water-house her father made for her. Then the Kālindī swiftly entered Vraja-maṇḍala.
Text 16

Verse text

vṛndāvana-samīpe ca mathurā-nikaṭe śubhe śrī-mahāvana-pārśve cā saikate ramaṇa-sthale

Synonyms

vṛndāvana Vṛndāvana ; samīpe near ; ca and ; mathurā Mathura ; nikaṭe near ; śubhe beautiful ; śrī-mahāvana of Śrī Mahavana ; pārśve by the side ; ca and ; she ; ekate secluded ; ramaṇa beautiful ; sthale *in a place.

Translation

Then she flowed through Vṛndāvana, beautiful Mathurā, and beautiful secluded Mahāvana.
Text 17

Verse text

śrī-goloke ca yamunā yuthī-bhūtvāti-sundarī śrī-kṛṣṇacandra-rāsārthaṁ nija-vāsaṁ cakāra ha

Synonyms

śrī-goloke on Śrī Goloka ; ca and ; yamunā Yamunā ; yuthī-bhūtvā becoming a leader of many gopīs ; ati very ; sundarī beautiful ; śrī-kṛṣṇacandra of Lord Kṛṣṇacandra ; rāsa the rasa dance ; artham for the purpose ; nija own ; vāsam home ; cakāra did ; ha *indeed.

Translation

As the very beautiful leader of many gopīs, Śrī Yamunā made her home in Śrī Goloka to perform the rāsa dance with Śrī Kṛṣṇacandra.
Text 18

Verse text

atho vrajād vrajantī sā vraja-vikṣepa-vihvalā premānandāśru-samyuktā bhūtvā paścima-vāhinī

Synonyms

athaḥ then ; vrajāt from Vraja ; vrajanti going ; she ; vraja of Vraja ; vikṣepa leaving ; vihvalā overwhelmed ; prema of love ; ānanda of bliss ; aśru with tears ; samyuktā endowed ; bhūtvā becoming ; paścima west ; vāhinī *flowing.

Translation

As she left Vraja she became overwhelmed by feelings of separation. Filled with tears of bliss and love, she turned west (and returned to Vraja).
Text 19

Verse text

tatas tri-varaṁ vegenā natvātho vraja-maṇḍale deśān punantī prayayau prayāgaṁ tīrtha-sattamam

Synonyms

tataḥ then ; tri-varam three times ; vegenā quickly ; natvā bowing down ; athaḥ then ; vraja-maṇḍale in Vraja-mandala ; deśān to coutnries ; punanti purifying ; prayayau went ; prayāgam to Prayag ; tīrtha-sattamam *the best of holy places.

Translation

Then, bowing three times to Vraja-maṇḍala, she went to very holy Prayāga, purifying the countries she passed.
Text 20

Verse text

punaḥ śrī-gaṅgayā sārdhaṁ kṣīrābdhiṁ sa jagāma ha devāḥ suvarṣaṁ puṣpānāṁ cakrur divi jaya-dhvanim

Synonyms

punaḥ again ; śrī-gaṅgayā Śrī Gaṅgā ; sārdham with ; kṣīrābdhim to the milk-ocean ; sa she ; jagāma went ; ha indeed ; devaḥ the demigods ; suvarṣam a shower ; puṣpānām of flowers ; cakruḥ did ; divi in heaven ; jaya-dhvanim *sounds of "victory!".

Translation

When, flowing with Śrī Gaṅgā, she entered the Kṣīra ocean, the demigods in heaven showered flowers and exclaimed victory!"
Text 21

Verse text

kṛṣṇā śrī-yamunā sākṣāt kālindī saritāṁ varā samudram etya śrī-gaṅgāṁ prāha gadgadayā girā

Synonyms

kṛṣṇā dark ; śrī-yamunā Śrī Yamunā ; sākṣāt directly ; kālindī the daughter of Mount Kalinda ; saritām of rivers ; varā the best ; samudram to the ocean ; etya going ; śrī-gaṅgām to Śrī Gaṅgā ; prāha said ; gadgadayā choked with emotion ; girā *with words.

Translation

When dark Śrī Yamunā, who was the best of rivers and the daughter of Mount Kalinda, entered the ocean, she spoke to Śrī Gaṅgā with words choked with emotion.
Text 22

Verse text

śrī-yamunovāca he gaṅge tvaṁ tu dhanyāsi sarva-brahmāṇḍa-pāvanī kṛṣṇa-pādābja-sambhūtā sarva-lokaika-vanditā

Synonyms

śrī-yamunā uvāca Śrī Yamunā said ; he O ; gaṅge Gaṅgā ; tvam you ; tu indeed ; dhanyā fortunate ; asi are ; sarva all ; brahmāṇḍa universes ; pāvanī purifying ; kṛṣṇa of Lord Kṛṣṇa ; pādābja from the lotus feet ; sambhūtā born ; sarva by all ; loka people ; eka alone ; vanditā *offered respects.

Translation

Śrī Yamunā said: O Gaṅgā, you are fortunate. You purify all the universes. You were born from Lord Kṛṣṇa's lotus foot. Everyone bows down before you alone.
Text 23

Verse text

ūrdhvaṁ yāmi harer lokaṁ gaccha tvam api he śubhe tvat-samānaṁ hi divyaṁ ca na bhūtaṁ na bhaviṣyati

Synonyms

ūrdhvam up ; yāmi I go ; hareḥ of Lord Hari ; lokam to the world ; gaccha go ; tvam you ; api also ; he O ; śubhe beautiful one ; tvat to you ; samānam equal ; hi indeed ; divyam glorious ; ca and ; na not ; bhūtam was ; na not ; bhaviṣyati *will be.

Translation

Now I will ascend to Lord Hari's abode. O beautiful one, you come also. There never was, nor will there ever be, anyone as glorious as you.
Text 24

Verse text

śrī-gaṅgovāca sarva-tīrtha-mayī gaṅgā tasmāt tvāṁ praṇamāmy ahaṁ yat kiṣcid vā prakathitaṁ tat kṣamasva su-maṅgale

Synonyms

śrī-gaṅgā uvāca Śrī gaṅgā said ; sarva-tīrtha-mayī consisting of all holy places ; gaṅgā Gaṅgā ; tasmāt therefore ; tvam you ; praṇamāmi bow down ; aham I ; yat what ; kiṣcit something ; or ; prakathitam said ; tat that ; kṣamasva please forgive ; su-maṅgale *O auspicious one.

Translation

Śrī Gaṅgā said: I, the Gaṅgā, who contain all holy places, bow down before you. O auspicious one, please forgive any improper words I may have said.
Text 25

Verse text

he kṛṣṇe tvaṁ tu dhanyāsi sarva-brahmāṇḍa-pāvanī kṛṣṇa-vamāṁsa-sambhūtā paramānanda-rūpiṇī

Synonyms

he O ; kṛṣṇe dark yamunā ; tvam you ; tu indeed ; dhanyā fortunate ; asi are ; sarva all ; brahmāṇḍa universes ; pāvanī purifying ; kṛṣṇa of Lord Kṛṣṇa ; vāma left ; āṁsa from the shoulder ; sambhūtā born ; parama transcendental ; ānanda bliss ; rūpiṇī *the form.

Translation

O dark Yamunā, you are the fortunate one. You purify all the universes. You were born from Lord Kṛṣṇa's left shoulder. Your form is full of transcendental bliss.
Text 26

Verse text

paripūrṇatamā sākṣāt sarva-lokaika-vanditā paripūrṇatamasyāpi śrī-kṛṣṇasya mahātmanaḥ

Synonyms

paripūrṇatamā most perfect ; sākṣāt directly ; sarva-lokaika-vanditā offered respect by all ; paripūrṇatamasya of the Supreme Personality of Godhead ; api also ; śrī-kṛṣṇasya of Śrī Kṛṣṇa ; mahātmanaḥ *the great one.

Translation

You are most perfect and complete. You are worshiped by all. You are dear to Śrī Kṛṣṇa, the great Supreme Personality of Godhead.
Text 27

Verse text

paṭṭa-rājṣiṁ paraṁ kṛṣṇe kṛṣṇaṁ tvāṁ praṇamāmy aham tīrthair devair durlabhaṁ tvaṁ goloke 'pi ca durghaṭā

Synonyms

paṭṭa-rājṣiṁ parām the most important queen ; kṛṣṇe O dark one ; kṛṣṇam to the dark one ; tvam you ; praṇamāmi bow down ; aham I ; tīrthaiḥ with holy places ; devaiḥ with demigods ; durlabham difficult to attain ; tvam you ; goloke in Goloka ; api even ; ca and ; durghaṭā *difficult to attain.

Translation

O dark Yamunā, I bow down to you, the first queen of Lord Kṛṣṇa. The holy places and demigods find it difficult to attain you. Even in Goloka it is difficult to attain you.
Text 28

Verse text

ahaṁ yāsyāmi pātālaṁ śrī-kṛṣṇasyājṣayā śubhe tvad-viyogāturāhaṁ vai yānaṁ kartuṁ na ca kṣamā

Synonyms

aham I ; yāsyāmi will go ; pātālam to Patalaloka ; śrī-kṛṣṇasya of Śrī Kṛṣṇa ; ājṣayā by the order ; śubhe O beautiful one ; tvat from you ; viyoga by separation ; aturā afflicted ; aham I ; vai indeed ; yānam journey ; kartum to make ; na not ; ca and ; kṣamā *able.

Translation

By Lord Kṛṣṇa's order I must go to Pātālaloka now. I am unhappy to leave you, but I cannot go with you.
Text 29

Verse text

yūthī-bhūtvā bhaviṣyāmi śrī-vraje rāsa-maṇḍale yat kiṣcin me prakathitaṁ tat kṣamasva hari-priye

Synonyms

yūthī a leader of many gopīs ; bhūtvā having become ; bhaviṣyāmi I will be ; śrī-vraje in Śrī Vraja ; rāsa-maṇḍale in the circle of the rāsa dance ; yat what ; kiṣcit something ; me of me ; prakathitam said ; tat that ; kṣamasva please forgive ; hari-priye *O beloved of Lord Hari.

Translation

I will become a leader of many gopīs in the rāsa-dance circle in Śrī Vraja. O beloved of Lord Hari, please forgive any improper words I may have said.
Text 30

Verse text

śrī-sannanda uvāca itthaṁ parasparaṁ natvā dve nadyau yayatur drutaṁ lokān pavitrī-kurvantī pātāle svaḥ-sarid gatā

Synonyms

śrī-sannandaḥ uvāca Śrī Sannanda said ; ittham thus ; parasparam to each other ; natvā bowing down ; dve two ; nadyau rivers ; yayatuḥ —went ; drutam quickly ; lokān to the planets ; pavitrī-kurvanti purifying ; pātāle to Patala ; svaḥ-sarit the heavenly Gaṅgā ; gatā went.

Translation

Śrī Sannanda said: Bowing down before each other, the two rivers then quickly went their respective ways. The heavenly Gaṅgā went to Pātālaloka, purifying the planets as she passed.
Text 31

Verse text

sāpi bhogavatī-nāmnā babhau bhogavatī-vane yaj-jalaṁ sa-trinayanaḥ śeṣo mūrdhnā bibharti ha

Synonyms

she ; api also ; bhogavatī-nāmnā by the name Bhagavatī ; babhau is manifested ; bhogavatī-vane in Bhogavatī forest ; yaj-jalam the water of ehom ; sa-trinayanaḥ with Lord Śiva ; śeṣaḥ Lord Śeṣa ; mūrdhnā on His head ; bibharti carries ; ha *certainly.

Translation

There she is named Bhogavatī, for she flows through the Bhogavatī forest. Lord Śeṣa and Lord Śiva carry her water on Their heads.
Text 32

Verse text

atha kṛṣṇā sva-vegena bhittvā saptābdhi-maṇḍalam sāpta-dvīpa-mahī-pṛṣṭhe luṭhanti vegavat tarā

Synonyms

atha then ; kṛṣṇā the Yamunā ; sva-vegena quickly ; bhittvā breaking ; saptābdhi-maṇḍalam the seven oceans ; sapta-dvīpa-mahī-pṛṣṭhe on the seven continents ; luṭhanti moving ; vegavattarā *quickly.

Translation

Quickly traversing the seven oceans, the dark Yamunā quickly flowed through the world of seven islands.
Text 33

Verse text

gatvā svarṇamayīṁ bhūmiṁ lokālokācalaṁ gatā tat-sānu-gaṇḍa-śailānāṁ taṭaṁ bhittvā kālindajā

Synonyms

gatvā coming ; svarṇamayīm golden ; bhūmim to the land ; lokalokācalam Mount Lokaloka ; gatā gone ; tat-sānu on its peaks ; gaṇḍa-śailānām of rocks ; taṭam slope ; bhittvā breaking ; kālindajā *the Yamunā.

Translation

Then the Yamunā flowed to the golden land and then Mount Lokāloka where, flowing from its peaks, she broke the rocks on its slopes.
Text 34

Verse text

tan-mūrdhni cotpapātāśu sphāravaj-jala-dhārayā udgacchanti tad-ūrdhvaṁ sā yayau svargaṁ tu nākinām

Synonyms

tan-mūrdhni on its head ; ca also ; utpapāta rose ; āśu quickly ; sphāravaj-jala-dhārayā a great stream of water ; udgacchanti rising ; tad-ūrdhvam above that ; she ; yayau went ; svargam to Svargaloka ; tu indeed ; nākinām *of the heavenly planets.

Translation

Then she rose again to its peaks and, with a great stream of water, rose to Svargaloka in the heavenly worlds.
Text 35

Verse text

ā-brahmalokaṁ lokāṁs tān abhivyāpya hareḥ padam brahmāṇḍa-randhraṁ śrī-brahma- drava-yuktaṁ sametya sā

Synonyms

ā-brahmalokam up to Brahmaloka ; lokān the planets ; tān them ; abhivyāpya passing ; hareḥ of Lord Hari ; padam to the abode ; brahmāṇḍa of universe ; śrī-brahma-drava-yuktam with the Gaṅgā ; sametya meeting ; *she.

Translation

She passed through the planets on the way to Brahmaloka and, meeting the Gaṅgā at the opening in the universe, went to Lord Hari's abode.
Text 36

Verse text

puṣpa-varṣaṁ pravarṣatsu deveṣu praṇateṣu ca punaḥ śrī-kṛṣṇa-golokaṁ āruroha sarid-varā As the demigods showered flowers and bowed down to offer respects, Śrī Yamunā, the best of rivers, returned to Śrī Kṛṣṇa's abode of Goloka.

Synonyms

puṣpa of flowers ; varṣam a shower ; pravarṣatsu showering ; deveṣu as the demigods ; praṇateṣu bowing down ; ca and ; punaḥ again ; śrī-kṛṣṇa-golokam to Śrī Kṛṣṇa's Goloka ; āruroha ascended
Text 37

Verse text

kālinda-giri-nandinī-nava-caritram etac chubhaṁ śrutaṁ ca yadi paṭhitaṁ bhuvi tanoti sanmaṅgalam jano 'pi yadi dhārayet kila paṭhec ca yo nītyaśaḥ sa yāti paramaṁ padaṁ nija-nikuṣja-līlāvṛtam

Synonyms

kālinda-giri-nandinī of the daughter of Mount Kalinda ; nava new ; caritram pastimes ; etat this ; śubham auspicious ; śrutam heard ; ca and ; yadi if ; paṭhitam read ; bhuvi on earth ; tanoti gives ; sanmaṅgalam auspiciousness ; janaḥ a person ; api even ; yadi if ; dhārayet remembers ; kila paṭhec reads ; ca or ; yaḥ who ; nītyaśaḥ regularly ; sa he ; yāti goes ; paramam to the supreme ; padam abode ; nija own ; nikuṣja forest groves ; līlā with pastimes ; āvṛtam *filled.

Translation

If a person in this world hears or reads this auspicious and ever-new pastime of Mount Kalinda's daughter Yamunā, he will attain great auspiciousness. If one regularly reads or remembers this pastime, he will attain the transcendental forest groves where the Supreme Lord enjoys His pastimes. .pa Chapter Four Vatsāsura-mokṣa The Liberation of Vatsāsura
Text 1

Verse text

sannandasya vacaḥ śrutvā gantuṁ nandaḥ samudyataḥ sarvair gopa-gaṇaiḥ sārdhaṁ mudito 'bhūn mahā-manaḥ

Synonyms

sannandasya of sannanda ; vacaḥ the words ; śrutvā hearing ; gantum to go ; nandaḥ Nanda ; samudyataḥ about ; sarvaiḥ with all ; gopa-gaṇaiḥ the ghopas ; sārdham with ; muditaḥ joyful ; abhūt became ; mahā-manaḥ *noble-hearted.

Translation

After hearing Sannanda's words, noble-hearted Nanda became happy. He decided to go there with all the cowherd people, . . .
Text 2

Verse text

yaśodayā ca rohiṇyā sarva-gopī-gaṇaiḥ saha aśvai rathair vīra-janair maṇḍito vipra-maṇḍalaiḥ

Synonyms

yaśodayā with Yaśodā ; ca and ; rohiṇyā with Rohiṇī ; sarva-gopī-gaṇaiḥ with all the gopīs ; saha with ; aśvai horses ; rathaiḥ chariots ; vīra-janaiḥ soldiers ; maṇḍitaḥ decorated ; vipra-maṇḍalaiḥ *with brāhmaṇas.

Translation

Decorated with Yaśodā, Rohiṇī, all the gopīs, many horses, chariots, soldiers, and brāhmaṇas, . . .
Text 3

Verse text

gobhiś ca śakaṭair yukto vṛddhair bālais tathānugaiḥ gāyakair gīyamānaiś ca śaṅkha-dundubhi-niḥsvanaiḥ

Synonyms

gobhiḥ cows ; ca and ; śakaṭaiḥ carts ; yuktaḥ engaged ; vṛddhaiḥ with elder ; bālaiḥ boys ; tathā so ; anugaiḥ following ; gāyakaiḥ with singers ; gīyamānaiḥ singing ; ca and ; śaṅkha-dundubhi-niḥsvanaiḥ *with sounds of śaṅkhas and dundubhis.

Translation

. . . with many cows, carts, adults followed by children, musicians playing śaṅkhas and dundubhis, . . .
Text 4

Verse text

putrābhyāṁ rāma-kṛṣṇābhyāṁ nanda-rājo mahā-matiḥ ratham āruhya he rājan vanaṁ vṛndāvanaṁ yayau

Synonyms

putrābhyām with two sons ; rāma-kṛṣṇābhyām Kṛṣṇa and Balarām ; nanda-rājaḥ King Nanda ; mahā-matiḥ noble-hearted ; ratham chariot ; āruhya climbing ; he O ; rājan king ; vanam forest ; vṛndāvanam Vṛndāvana ; yayau *went.

Translation

. . . and with His two sons, Kṛṣṇa and Balarāma, noble-hearted King Nanda, riding on a chariot, went, O king, to Vṛndāvana forest.
Texts 5 and 6

Verse text

vṛṣabhānu-varo gopo gajam āruhya bhāryayā aṅke nītvā sutāṁ rādhāṁ gīyamānaś ca gāyakaiḥ mṛdaṅga-tāla-vīṇānāṁ venūnāṁ kala-niḥsvanaiḥ gopāla-go-gaṇaiḥ sārdhaṁ vṛndāraṇyaṁ jagāma ha

Synonyms

vṛṣabhānu-varaḥ Vṛṣabhānu ; gopaḥ the gopa ; gajam an elephant ; āruhya climbing ; bhāryayā with his wife ; aṅke on his lap ; nītvā placed ; sutam daughter ; rādhām Rādhā ; gīyamānaḥ being sun ; ca and ; gāyakaiḥ by singers ; mṛdaṅga-tala-vīṇānām mṛdaṅgas, talas and vīṇās ; venūnām flutes ; kala-niḥsvanaiḥ sweet sounds ; gopāla gopas ; go-gaṇaiḥ and cows ; sārdham with ; vṛndāraṇyam to Vṛndāvana forest ; jagāma went ; ha *indeed.

Translation

Then, with his daughter on his lap and his wife by his side, and accompanied by many cows and gopas, King Vṛṣabhānu, riding on an elephant as many musicians sweetly played mṛdaṅgas, talas, vīṇās, and flutes, also went to Vṛndāvana forest.
Text 7

Verse text

upanandas tathā nandas tathā ṣaḍ vṛṣabhānavaḥ sarvaiḥ parikaraiḥ sārdhaṁ jagmur vṛndāvanaṁ vanam

Synonyms

upanandaḥ Upananda ; tathā then ; nandaḥ Nanda ; tathā then ; sat the six ; vṛṣabhānavaḥ Vṛṣabhānus ; sarvaiḥ with all ; parikaraiḥ associates ; sārdham with ; jagmuḥ went ; vṛndāvanam to Vṛndāvana ; vanam *forest.

Translation

then the Nandas, the Upanandas, and the six Vṛṣabhānus, accompanied by all their associates, also went to Vṛndāvana forest.
Text 8

Verse text

vṛndāvane sampraviśya gopāḥ sarve sahānujāḥ ghoṣān vidhāya vasatir vāsaṁ cakrur itas tataḥ

Synonyms

vṛndāvane Vṛndāvana forest ; sampraviśya entering ; gopāḥ the gopas ; sarve all ; sahānujāḥ with their associates ; ghoṣān residences ; vidhāya making ; vasatiḥ residence ; vāsam residence ; cakruḥ did ; itaḥ here ; tataḥ *and there.

Translation

When they entered Vṛndāvana forest all the gopas and their followers made homes for themselves here and there.
Texts 9 and 10

Verse text

sabhā-maṇḍapa-samyuktaṁ sa-durgaṁ parikhā-yutam catur-yojana-vistīrṇaṁ sapta-dvāra-samanvitam sarovaraiḥ parivṛtaṁ rāja-mārgaṁ manoharam sahasra-kuṣjaṁ ca puraṁ vṛṣabhānur acīklpat

Synonyms

sabhā with assembly rooms ; maṇḍapa and pavilions ; samyuktam endowed ; sa-durgam with a fort ; parikhā-yutam with a moat ; catuḥ four ; yojana yojanas ; vistīrṇam in size ; sapta-dvāra-samanvitam with seven gates ; sarovaraiḥ with lakes ; parivṛtam surrounded ; rāja-mārgam a royal road ; manoharam beautiful ; sahasra a thousand ; kuṣjam groves ; ca and ; puram a city ; vṛṣabhānuḥ King Vṛṣabhānu ; acīklpat *built.

Translation

Mahārāja Vṛṣabhānu built a beautiful city with many assembly-houses, pavilions, lakes, royal roads, and a thousand gardens. Everything was surrounded by a fortress with seven gates and a moat four yojanas around.
Text 11

Verse text

śrī-kṛṣṇo nanda-nagare vṛṣabhānu-pure 'rbhakaiḥ cacāra krīḍana-paro gopīnāṁ prītim āvahan

Synonyms

śrī-kṛṣṇaḥ Śrī Kṛṣṇa ; nanda-nagare in the city of Nanda ; vṛṣabhānu-pure in the city of Vṛṣabhānu ; arbhakaiḥ with the boys ; cacāra went ; krīḍana-paraḥ intent on playing ; gopīnām for the gopīs ; prītim love ; āvahan *bearing.

Translation

Filled with love for the gopīs, and intent on enjoying many pastimes, Śrī Kṛṣṇa wandered in Nanda's city and Vṛṣabhānu's city with the boys.
Text 12

Verse text

atha vṛndāvane rājan sarva-gopāla-sammatau babhūvatur vatsa-pālau rāma-kṛṣṇau manoharau

Synonyms

atha then ; vṛndāvane in Vṛndāvana ; rājan O king ; sarva-gopāla-sammatau with all the gopas ; babhūvatuḥ were ; vatsa-pālau to protectors of the calves ; rāma-kṛṣṇau Kṛṣṇa and Balarāma ; manoharau *handsome.

Translation

O king, then handsome Kṛṣṇa and Balarāma, as well as the other gopa boys, were given the duty of protecting the calves in Vṛndāvana.
Text 13

Verse text

cārayām āsatur vatsān grāma-sīmny arbhakaiḥ saha kālindī-nikaṭe puṇye puline rāma-keśavau

Synonyms

cārayām āsatuḥ herded ; vatsān the calves ; grāma of the village ; sīmni on the outskirts ; arbhakaiḥ the boys ; saha with ; kālindī of the Yamunā ; nikaṭe near ; puṇye sacred ; puline on the shore ; rāma Balarāma ; keśavau *and Kṛṣṇa.

Translation

Accompanied by the boys, Kṛṣṇa and Balarāma herded the calves on the sacred outskirts of the village near the Yamunā's shore.
Text 14

Verse text

nikuṣjeṣu ca kuṣjeṣu sampralīnāv itas tataḥ riṅgamānau ca kutrāpi nandantau ceratur vane

Synonyms

nikuṣjeṣu in gardens ; ca and ; kuṣjeṣu in groves ; sampralīnāv entered ; itaḥ here ; tataḥ and there ; riṅgamānau crawling ; ca and ; kutrāpi somewhere ; nandantau enjoyed ; ceratuḥ went ; vane *in the forest.

Translation

Passing here and there through many groves and gardens, enjoying many pastimes as They went, and sometimes even crawing on the ground, Kṛṣṇa and Balarāma, walked in the forest.
Text 15

Verse text

kiṅkinī-jala-samyuktau siṣjan-maṣjira-nūpurau nīla-pītāmbara-dharau hāra-keyūra-bhūṣitau

Synonyms

kiṅkinī of tinkling ornaments ; jala with a network ; samyuktau endowed ; siṣjan-maṣjira-nūpurau with tinkling anklets ; nīla-pītāmbara-dharau wearing blue and yellow garments ; hāra-keyūra-bhūṣitau *decorated with necklaces and bracelets.

Translation

Wearing a network of tinkling ornaments and tinkling anklets, wearing garments of blue and yellow, decorated with necklaces and bracelets, . . .
Text 16

Verse text

kṣepaṇaiḥ kṣipatau bālair vaṁśī-vādana-tat-parau mukhena kiṅkinī-śabdaṁ kurvadbhir bālakaiś ca tau

Synonyms

kṣepaṇaiḥ throwing ; kṣipatau throwing ; bālaiḥ with the boys ; vaṁśī-vādana-tat-parau intently playing Their flutes ; mukhena with the mouth ; kiṅkinī-śabdam tinkling sounds of the ornaments ; kurvadbhiḥ making ; bālakaiḥ with the boys ; ca and ; tau *They.

Translation

. . . throwing things with the boys, intently playing Their flutes, along with the boys making an array of noises with their mouths, . . .
Text 17

Verse text

dhāvantau pakṣibhiś chāyāṁ rejatu rāma-keśavau mayūra-pakṣa-samyuktau puṣpa-pallava-bhūṣitau

Synonyms

dhāvantau running ; pakṣibhiḥ with the birds ; chāyām the shadow ; rejatu shone ; rāma-keśavau Kṛṣṇa and Balarāma ; mayūra peacock ; pakṣa feathers ; samyuktau with ; puṣpa flowers ; pallava and leaves ; bhūṣitau *decorated.

Translation

. . . and chasing the birds' shadows, Kṛṣṇa and Balarāma, decorated with flowers, leaves, and peacock feathers, were very splendid and glorious.
Text 18

Verse text

ekadā vatsa-vṛndeṣu prāptaṁ vatsāsuraṁ nṛpa kaṁsa-prāṇoditaṁ jṣātvā śanais tatra jagāma ha

Synonyms

ekadā one time ; vatsa-vṛndeṣu among the calves ; prāptam attained ; vatsāsuram Vastāsura ; nṛpa O king ; kaṁsa by Kaṁsa ; prāṇoditam sent ; jṣātvā understanding ; śanaiḥ slowly ; tatra there ; jagāma went ; ha *certainly.

Translation

O king, aware that the demon Vatsāsura had entered among the calves on Kaṁsa's order, Kṛṣṇa stealthily approached him.
Text 19

Verse text

dhāvan gopeṣu sarvatra laṅgulaṁ cālayan muhuḥ daityaḥ paścima-pādābhyāṁ harim aṁse tatāda ha

Synonyms

dhāvan running ; gopeṣu among the gopas ; sarvatra everywhere ; laṅgulam his tail ; cālayan moving ; muhuḥ again and again ; daityaḥ the demon ; paścima-pādābhyām with his hind legs ; harim Kṛṣṇa ; aṁse on the shoulder ; tatāda struck ; ha *certainly.

Translation

Moving his tail as he ran among the gopas, with his hind legs the demon struck Kṛṣṇa on the shoulder.
Text 20

Verse text

palāyiteṣu bāleṣu kṛṣṇas taṁ pādayor dvayoḥ gṛhītvā bhrāmayitvātha pātayām āsa bhū-tale

Synonyms

palāyiteṣu fled ; bāleṣu as the boys ; kṛṣṇaḥ Kṛṣṇa ; tam him ; pādayoḥ feet ; dvayoḥ both ; gṛhītvā grasping ; bhrāmayitvā whirling about ; atha then ; pātayām āsa threw ; bhū-tale *to the ground.

Translation

As the boys fled, Kṛṣṇa grasped the demon's two legs, whirled him about, and threw him to the ground.
Text 21

Verse text

punar nītvā karābhyāṁ taṁ kapitthe prāhinod dhariḥ tadā mṛtyuṁ gate daitye kapittho 'pi mahā-drumaḥ

Synonyms

punaḥ again ; nītvā bringing ; karābhyām with both hands ; tam him ; kapitthe into a kapittha tree ; prahinot threw ; dhariḥ Kṛṣṇa ; tadā then ; mṛtyum death ; gate attained ; daitye the demon ; kapitthaḥ hapittha ; api also ; mahā-drumaḥ *great tree.

Translation

Picking him up again, with both hands Kṛṣṇa threw the demon into a kapittha tree. When the demon died the great kapittha tree . . .
Text 22

Verse text

kapitthān pātayām āsa tad adbhutam ivābhavat vismiteṣu ca bāleṣu sādhu-sādhv-iti-vādiṣu

Synonyms

pātayām āsa causing top fall ; tat that ; adbhutam wonder ; iva like ; abhavat was ; vismiteṣu astonished ; ca and ; bāleṣu among the boys ; sādhu-sādhu well done! well done! iti—thus ; vādiṣu *saying.

Translation

. . . made the other kapittha trees fall. As the astonished boys called out "Well done! Well done!", . . .
Text 23

Verse text

divi devā jaya-ravaiḥ puṣpa-varṣaṁ pracakrire tad daityasya mahaj jyotiḥ kṛṣṇe līnaṁ babhūva ha

Synonyms

divi in heaven ; devā the demigods ; jaya-ravaiḥ with sounds of "Victory!" ; puṣpa-varṣam a shower of flowers ; pracakrire did ; tat that ; daityasya of the demon ; mahat great ; jyotiḥ light ; kṛṣṇe in Kṛṣṇa ; līnam entered ; babhūva became ; ha *indeed.

Translation

. . . the demigods in heaven showered flowers amid shouts of "Victory!" Then from the demon came a great light then entered Lord Kṛṣṇa.
Text 24

Verse text

śrī-bahulāśva uvāca aho pūrvaṁ su-kṛta-kṛt ko 'yaṁ vatsāsuro mune śrī-kṛṣṇe līnatāṁ prāptā śrī-prapūrṇe parāt pare

Synonyms

śrī-bahulāśvaḥ uvāca Śrī Bahulāśva said ; ahaḥ Oh ; pūrvam previous ; su-kṛta-kṛt great pious deeds done ; kaḥ what? ; ayam this ; vatsāsuraḥ Vatsāsura ; mune O sage ; śrī-kṛṣṇe in Śrī Kṛṣṇa ; līnatām entering ; prāptā attained ; śrī-prapūrṇe the full Supreme Personality of Godhead ; parāt than the greatest ; pare *greater.

Translation

Śrī Bahulāśva said: O sage, what pious deeds did Vatsāsura do in his previous life so that now he is able to enter Lord Kṛṣṇa, the original Supreme Personality of Godhead, who is greater than the greatest?
Text 25

Verse text

śrī-nārada uvāca muru-putro mahā-daityaḥ pramilo nāma deva-jit vasiṣṭhasyāśrame prāpto nandinīṁ gāṁ dadarśa ha

Synonyms

śrī-nāradaḥ uvāca Śrī Nārada said ; muru-putraḥ the son of Muru ; mahā-daityaḥ a great demon ; pramilaḥ Pramila ; nāma named ; deva-jit conquering the demigods ; vasiṣṭhasya of Vasiṣṭha ; āśrame in the āśrama ; prāptaḥ attained ; nandinīm Nandinī ; gām acow ; dadarśa saw ; ha *indeed.

Translation

Śrī Nārada said: He was a great demon who was named Pramila and was the son of Muru. After conquering the demigods, he entered Vasiṣṭha Muni's āśrama and saw a cow named Nandinī.
Text 26

Verse text

tal-lipsur brahmaṇo bhūtvā yayāce gāṁ manoharām tuṣṇīṁ sthite gaur uvāca vasiṣṭhe divya-darśane

Synonyms

tat that ; lipsuḥ desiring ; brahmaṇaḥ a brahmana ; bhūtvā becoming ; yayāce begged ; gām for the cow ; manoharām beautiful ; tuṣṇīm silence ; sthite situated ; gauḥ the cow ; uvāca said ; vasiṣṭhe to vaiṣṭha ; divya-darśane *who had divine vision.

Translation

Desiring that cow, the demon transformed himself into a brāhmaṇa and begged for the beautiful cow. As Vaiṣṭha, who had divine vision, stood silent, the cow spoke.
Text 27

Verse text

śrī-nandiny uvāca munīnāṁ gāṁ samāhartuṁ bhūtvā vipraḥ samāgataḥ daityo 'si muru-jas tasmād go-vatso bhava durmate

Synonyms

śrī-nandinī uvāca Śrī Nandinī said ; munīnām of the sages ; gam the cow ; samāhṛtum to take ; bhūtvā become ; vipraḥ a brahmana ; samāgataḥ come ; daityaḥ a demon ; asi you are ; muru-jaḥ the son of Muru ; tasmāt therefore ; go-vatsaḥ a calve ; bhava become ; durmate *O wicked-hearted one.

Translation

Śrī Nandinī said: You are a demon, Muru's son, and you have assumed the form of a brāhmaṇa to steal the sages' cow. Therefore, O wicked-hearted one, now you become a calf!
Text 28

Verse text

śrī-nārada uvāca tadaiva vatsa-rūpo 'bhūn muru-putro mahāsuraḥ vasiṣṭhaṁ gāṁ parikramya natvā trāhīty uvāca ha

Synonyms

śrī-nāradaḥ uvāca Śrī Nārada said ; tadā then ; eva indeed ; vatsa-rūpaḥ the form of a calf ; abhūt became ; muru-putraḥ the son of Muru ; mahāsuraḥ a great demon ; vasiṣṭham Vasiṣṭha ; gām the cow ; parikramya circumambulating ; natvā bowing down ; trāhi please protect ; iti thus ; uvāca said ; ha *certainly.

Translation

The great demon that was Muru's son at once became a calf. He circumambulated Vasiṣṭha and the cow, bowed down, and said, "Please save me!"
Text 29

Verse text

śrī-gaur uvāca dvāparānte mahā-daitya vṛndāraṇye yadā tava go-vatseṣu gatasyāpi tadā muktir bhaviṣyati

Synonyms

śrī-gaur uvāca the cow said ; dvāpara of Dvapara-yuga ; ante at the end ; mahā-daitya a great demon ; vṛndāraṇye in Vṛndāvana forest ; yadā when ; tava of you ; go-vatseṣu among the calves ; gatasya gone ; api also ; tadā then ; muktiḥ liberation ; bhaviṣyati *will be.

Translation

The cow said: O great demon, at the end of Dvāpara-yuga, when you go among many calves, you will attain liberation.
Text 30

Verse text

śrī-nārada uvāca paripūrṇatame sākṣāt kṛṣṇe patita-pāvane tasmād vatsāsuro daityo līno 'bhūn na hi vismayaḥ

Synonyms

śrī-nāradaḥ uvāca Śrī Nārada said ; paripūrṇatame in the original Supreme Personality of Godhead ; sākṣāt directly ; kṛṣṇe Śrī Kṛṣṇa ; patita-pāvane the savior of the fallen ; tasmāt from that ; vatsāsuraḥ Vatsāsura ; daityaḥ the demon ; līnaḥ entered ; abhūt became ; na not ; hi indeed ; vismayaḥ *surprise.

Translation

Śrī Nārada said: For this reason the demon Vṛndāvana Vatsāsura entered Lord Kṛṣṇa, the original Supreme Personality of Godhead. This is not very surprising. .pa Chapter Five Bakāsura-mokṣa The Liberation of Bakāsura
Text 1

Verse text

śrī-nārada uvāca ekadā cārayan vatsān sa-rāmo bālakair hariḥ yamunā-nikaṭe prāptaṁ bākaṁ daityaṁ dadarśa ha

Synonyms

śrī-nāradaḥ uvāca Śrī Nārada said ; ekadā once ; cārayan herding ; vatsān the calves ; sa-rāmaḥ with Balarāma ; bālakaiḥ with the boys ; hariḥ Kṛṣṇa ; yamunā-nikaṭe near the Yamunā ; prāptam attained ; bākam a duck ; daityam demon ; dadarśa saw ; ha *indeed.

Translation

Śrī Nārada said: One day, as He was herding the calves in the company of Balarāma and the boys, Kṛṣṇa saw a great duck demon by the Yamunā's shore.
Text 2

Verse text

śveta-parvata-saṅkāśo bṛhat-pādo ghana-dhvaniḥ palāyiteṣu bāleṣu vajra-tuṇḍo 'grasad dharim

Synonyms

śveta-parvata-saṅkāśaḥ like a great white mountain ; bṛhat-pādaḥ with gigantic feet ; ghana-dhvaniḥ the rumbling of clouds ; palāyiteṣu fled ; bāleṣu the boys ; vajra thunderbolt ; tuṇḍaḥ beak ; agrasat swallowed ; harim *Kṛṣṇa.

Translation

Its form a white mountain, its feet gigantic, its quacking the rumbling of clouds, and its beak a thunderbolt, the demon swallowed Lord Kṛṣṇa as the boys fled.
Text 3

Verse text

rudanto bālakāḥ sarve gata-praṇā ivābhavan hā-hā-kāraṁ tadā kṛtvā devāḥ sarve samāgatāḥ

Synonyms

rudantaḥ crying ; bālakāḥ the boys ; sarve all ; gata-praṇā their live breathj gone ; iva as if ; abhavan became ; hā-hā-kāram alas! alas! ; tadā then ; kṛtvā doing ; devāḥ the demigods ; sarve all ; samāgatāḥ *came.

Translation

All the boys wept as if they had lost their lives. All the demigods came and cried out, "Alas! Alas!"
Text 4

Verse text

indro vajraṁ tadā nītvā taṁ tatāda mahā-balam tena ghāṭena patito na mamāra samutthitaḥ

Synonyms

indraḥ Indra ; vajram thunderbolt ; tadā then ; nītvā bringing ; tam it ; tatāda struck ; mahā-balam very powerful ; tena by that ; ghāṭena blow ; patitaḥ fallen ; na not ; mamāra died ; samutthitaḥ *stood up.

Translation

Bringing his very powerful thunderbolt, Indra struck the demon. With that blow the demon fell, but he did not die. Again the demon stood up.
Text 5

Verse text

brahmāpi brahma-daṇḍena taṁ tatāda ruṣānvitaḥ tena ghāṭena patito mūrchito ghāṭikā-dvayam

Synonyms

brahmā Brahmā ; api also ; brahma-daṇḍena with his brahma-weapon ; tam him ; tatāda struck ; ruṣānvitaḥ angry ; tena by that ; ghāṭena blow ; patitaḥ fell ; mūrchitaḥ unconscious ; ghāṭikā-dvayam *for two ghatikas.

Translation

Then Brahmā became angry and with his brahma-daṇḍa struck the demon. With that blow the demon fell and was unconscious for two ghaṭikās. Note: One ghaṭikā equals 24 minutes.
Text 6

Verse text

vidhunvan sva-tanuṁ vegāj jṛmbhitaḥ punar utthitaḥ na mamāra tadā daityo jagarja ghanavad balī

Synonyms

vidhunvan shaking ; sva-tanum his body ; vegāt quickly ; jṛmbhitaḥ yawned ; punaḥ again ; utthitaḥ rose ; na not ; mamāra died ; tadā then ; daityaḥ the demon ; jagarja roared ; ghanavat like a cloud ; balī *powerful.

Translation

The demon powerful did not die. He shook his body, yawned, again stood up, and roared like a cloud.
Text 7

Verse text

trilocanas tri-śūlena taṁ jaghāna mahāsuram chinnaika-pakṣo daityo 'pi na mṛto 'ti-bhayaṅkaraḥ

Synonyms

trilocanaḥ Śiva ; tri-śūlena with his trident ; tam him ; jaghāna struck ; mahāsuram the great demon ; chinna cut ; eka one ; pakṣaḥ wing ; daityaḥ the demon ; api even ; na not ; mṛtaḥ died ; ati-bhayaṅkaraḥ *very fearful.

Translation

With his trident Śiva struck the great demon. One wing was cut off, but still the very fearful demon did not die.
Text 8

Verse text

vāyavyāstreṇa vāyus taṁ saṣjaghāna bākaṁ tataḥ uccacāla bākas tena punas tatra sthito 'bhavat

Synonyms

vāyavya-astreṇa with his wind-weapon ; vāyuḥ Vāyu ; tam him ; saṣjaghāna struck ; bākam the duck ; tataḥ then ; uccacāla flew away ; bākaḥ the duck ; tena by that ; punaḥ again ; tatra there ; sthitaḥ stood ; abhavat *became.

Translation

With his wind-weapon Vāyu struck the duck demon. The duck flew away and then returned.
Text 9

Verse text

yamas taṁ yama-daṇḍena tādayām āsa cāgrataḥ tena daṇḍena na mṛto bako vai caṇḍa-vikramaḥ

Synonyms

yamaḥ Yama ; tam him ; yama-daṇḍena with his yama-daṇḍa ; tādayām āsa struck ; ca and ; agrataḥ from that ; tena by that ; daṇḍena weapon ; na not ; mṛtaḥ died ; bakaḥ the duck ; vai indeed ; caṇḍa-vikramaḥ *very powerful.

Translation

With his yama-daṇḍa Yama struck the demon. With that blow the very powerful duck did not die.
Text 10

Verse text

daṇḍo 'pi bhagnatāṁ prāgāt sa kṣato nābhavad bakaḥ tadaiva cāgrataḥ prāptas caṇḍāṁśuś caṇḍa-vikramaḥ

Synonyms

daṇḍaḥ the weapon ; api even ; bhagnatām the state of being broken ; prāgāt attained ; sa he ; kṣataḥ broken ; na not ; abhavat was ; bakaḥ the duck ; tadā then ; eva indeed ; ca and ; agrataḥ in the presence ; prāptaḥ attained ; caṇḍāṁśuḥ Sūrya ; caṇḍa-vikramaḥ *powerful.

Translation

Indeed, the yama-daṇḍa became broken, but the duck was not hurt. Then powerful Sūrya approached.
Text 11

Verse text

śata-bāṇair bakaṁ daityaṁ saṣjaghāna dhanur-dharaḥ tīkṣnaiḥ pakṣa-gatair bāṇair na mamāra bakas tataḥ

Synonyms

śata hundred ; bāṇaiḥ with arrows ; bakam the duck ; daityam demon ; saṣjaghāna struck ; dhanuḥ a bow ; dharaḥ hilding ; tīkṣnaiḥ sharp ; pakṣa-gataiḥ gone to the wing ; bāṇaiḥ with arrows ; na not ; mamāra died ; bakaḥ the duck ; tataḥ *then.

Translation

The archer Sūrya struck the demon duck with a hundred sharp arrows flying to his wing. The duck did not die.
Text 12

Verse text

dhanadas taṁ ca khaḍgena su-tīkṣṇena jaghāna ha chinna-dvitīya-pakṣo 'bhūn na mṛto daitya-puṅgavaḥ

Synonyms

dhanadaḥ Kuvera ; tam him ; ca and ; khaḍgena with a sword ; su-tīkṣṇena very sahrp ; jaghāna struck ; ha indeed ; chinna cut ; dvitīya the second ; pakṣaḥ wing ; abhūn was ; na not ; mṛtaḥ died ; daitya-puṅgavaḥ *the best of demons.

Translation

With a sharp sword Kuvera attacked the demon. His second wing was cut away, but the great demon did not die.
Text 13

Verse text

nīhārāstreṇa taṁ somaḥ saṣjaghāna mahā-bakam śītārto mūrchito daityo na mṛtaḥ punar utthitaḥ

Synonyms

nīhāra-astreṇa with his ice-weapon ; tam him ; somaḥ Soma ; saṣjaghāna struck ; mahā-bakam the great duck ; śīta with cold ; ārtaḥ pained ; mūrchitaḥ fainted ; daityaḥ the demon ; na not ; mṛtaḥ died ; punaḥ again ; utthitaḥ *stood.

Translation

With his ice-weapon Soma struck the great duck. Tormented by the cold, the demon fainted, but then again he stood up.
Text 14

Verse text

āgneyyāstreṇa taṁ hy agniḥ santatāda mahā-bakam bhasma-romābhavad daityo na mamāra mahā-khalaḥ

Synonyms

āgneyya-astreṇa with his fire-weapon ; tam him ; hi indeed ; agniḥ Agni ; santatāda struck ; mahā-bakam the great duck ; bhasma ashes ; romā feathers ; abhavat became ; daityaḥ the demon ; na not ; mamāra died ; mahā-khalaḥ *very wicked.

Translation

With his fire-weapon Agni struck the great duck. Even though his feathers were burned to ashes, the very wicked demon did not die.
Text 15

Verse text

apāṁ patis taṁ pāśena baddhvā kau vicakārṣa ha karṣaṇāt sa mahā-pāpaś chinno 'bhūn na mṛtaś ca vai

Synonyms

apām of the waters ; patiḥ the lord ; tam him ; pāśena with a rope ; baddhvā bound ; kau on the ground ; vicakārṣa dragged ; ha indeed ; karṣaṇāt from dragging ; sa he ; mahā-pāpaḥ great sinner ; chinnaḥ broken ; abhūt was ; na not ; mṛtaḥ dead ; ca and ; vai *indeed.

Translation

Varuṇa bound him with a rope and dragged him across the ground. From the dragging the great sinner was hurt, but he did not die.
Text 16

Verse text

tatāda gadayā taṁ vai bhadrakālī tarasvinī mūrchitas tat-prahāreṇa paraṁ kaśmalatāṁ yayau

Synonyms

tatāda struck ; gadayā with a club ; tam him ; vai indeed ; bhadrakālī Bhadrakālī ; tarasvinī powerful ; mūrchitaḥ fainted ; tat-prahāreṇa by the blow ; param great ; kaśmalatām coma ; yayau *attained.

Translation

Then powerful goddess Bhadrakālī struck him with a mace. With that blow he fainted and fell into a deep coma.
Text 17

Verse text

kṣata-mūrdhā samutthāya vidhunvan sva-tanuṁ punaḥ jagarja ghanavad vīro bako daityo mahā-khalaḥ

Synonyms

kṣata wounded ; mūrdhā head ; samutthāya rose ; vidhunvan shaking ; sva-tanum his body ; punaḥ again ; jagarja roared ; ghanavat like a cloud ; vīraḥ heroic ; bakaḥ duck ; daityaḥ demon ; mahā-khalaḥ *very wicked.

Translation

His head broken, the very wicked and powerful demon duck rose, shook his body, and roared like a thundering cloud.
Text 18

Verse text

tadā śakti-dharaḥ śaktiṁ tasmai cikṣepa sa-tvaraḥ tayaika-pādo bhagno 'bhūn na mṛtaḥ pakṣiṇāṁ varaḥ

Synonyms

tadā then ; śakti-dharaḥ kārttikeya ; śaktim sakti ; tasmai to him ; cikṣepa threw ; sa-tvaraḥ quickly ; tayā by that ; eka one ; pādaḥ foot ; bhagnaḥ broken ; abhūn was ; na not ; mṛtaḥ died ; pakṣiṇām of birds ; varaḥ *the best.

Translation

Then Kārttikeya threw his śakti-weapon at him. Although one of his feet was cut, that demon, the best of birds, did not die.
Text 19

Verse text

tadā krodhena sahasā dhāvan daityas taḍit-svanaḥ devān vidrāvayām āsa sva-caṣcvā tīkṣṇa-tuṇḍayā

Synonyms

tadā then ; krodhena with anger ; sahasā at once ; dhāvan running ; daityaḥ the demon ; taḍit-svanaḥ making a sound of thunder ; devān the demigods ; vidrāvayām āsa put to flight ; sva-caṣcvā with his beak ; tīkṣṇa-tuṇḍayā *very sharp.

Translation

Then, roaring like thunder, the demon angrily chased the demigods and with his sharp beak made them flee.
Text 20

Verse text

agre palāyitān devān anvadhāvad bako 'mbare punas tatra gato daityo nādayan maṇḍalaṁ diśam

Synonyms

agre ahead ; palāyitān fleeing ; devān demigods ; anvadhāvat followed ; bakaḥ the duck ; ambare in the sky ; punaḥ again ; tatra there ; gataḥ went ; daityaḥ the demon ; nādayan filling with sound ; maṇḍalam the circle ; diśam *of the directions.

Translation

The demigods flew into the sky and the demon, filling the circle of the directions with sound, flew after them.
Text 21

Verse text

tadā devarṣayaḥ sarve sarve brahmarṣayo dvijāḥ śrī-nanda-nandanāyāśu sa-phalaṁ cāśiṣaṁ daduḥ

Synonyms

tadā then ; devarṣayaḥ the devarṣis ; sarve all ; sarve all ; brahmarṣayaḥ the brahmarṣis ; dvijāḥ the brahmanas ; śrī-nanda-nandanāya to the son of Nanda ; āśu at ocne ; sa-phalam with results ; ca and ; āśiṣam blessing ; daduḥ *gave.

Translation

Then all the devarṣis, brahmarṣis, and brāhmaṇas offered blessings to Nanda's son, Kṛṣṇa.
Text 22

Verse text

tadaiva kṛṣṇas tan-madhye tatāna vapur ujjvalam caccharda kṛṣṇaṁ sahasā kṣata-kaṇṭho mahā-bakaḥ

Synonyms

tadā then ; eva indeed ; kṛṣṇaḥ Kṛṣṇa ; tan-madhye in the midst of the demon ; tatāna expanded ; vapuḥ form ; ujjvalam glorious ; caccharda vomited ; kṛṣṇam Kṛṣṇa ; sahasā at once ; kṣata broken ; kaṇṭhaḥ throast ; mahā the great ; bakaḥ *duck.

Translation

Then, from inside the duck Kṛṣṇa expanded His glorious form. His throat broken, the great duck at once vomited Kṛṣṇa out.
Text 23

Verse text

punaḥ kṛṣṇaṁ samāhartuṁ tīkṣnayā tuṇḍayāgatam pucche gṛhītvā taṁ kṛṣṇaḥ pothayām āsa bhū-tale

Synonyms

punaḥ again ; kṛṣṇam Kṛṣṇa ; samāhartum to grab ; tīkṣnayā with his sharp ; tuṇḍayāgatam beak ; pucche the tail ; gṛhītvā grasping ; tam him ; kṛṣṇaḥ Kṛṣṇa ; pothayām āsa thre ; bhū-tale *to the ground.

Translation

When the duck came to catch Kṛṣṇa in his beak, Kṛṣṇa grasped the duck's tail and threw him to the ground.
Text 24

Verse text

punar utthāya tuṇḍaṁ svaṁ prasaryyāvasthitaṁ bakam dadāra tuṇḍe hastābhyāṁ kṛṣṇaḥ śākhāṁ gajo yathā

Synonyms

punaḥ again ; utthāya rising ; tuṇḍam beak ; svam own ; prasaryya opening ; avasthitam situated ; bakam duck ; dadāra split ; tuṇḍe in the beak ; hastābhyām with both hands ; kṛṣṇaḥ Kṛṣṇa ; śākhām a tree-branch ; gajaḥ an elephant ; yathā *as.

Translation

The duck stood up again and opened his beak. With both hands Kṛṣṇa split the duck's beak as an elephant breaks a tree-branch.
Text 25

Verse text

tadā mṛtasya daityasya jyotiḥ kṛṣṇe samāviśat devatā vavṛṣuḥ puṣpair jayārāvaiḥ samanvitāḥ

Synonyms

tadā then ; mṛtasya dead ; daityasya from the demon ; jyotiḥ light ; kṛṣṇe in Lord Kṛṣṇa ; samāviśat entered ; devatā the demigods ; vavṛṣuḥ showered ; puṣpaiḥ flowers ; jaya of victory ; ārāvaiḥ with sounds ; samanvitāḥ *with.

Translation

Then the demon died. A light left his body and entered Lord Kṛṣṇa. With shouts of "Victory!", the demigods showered flowers.
Text 26

Verse text

gopālā vismitāḥ sarve kṛṣṇaṁ saṁśliṣya sarvataḥ ūcus tvaṁ kusalī-bhūto mukto mṛtyu-mukhāt sakhe

Synonyms

gopālāḥ the gopas ; vismitāḥ surprised ; sarve all ; kṛṣṇam Kṛṣṇa ; saṁśliṣya embracing ; sarvataḥ in all respects ; ūcuḥ said ; tvam You ; kusalī-bhūtaḥ are well ; muktaḥ freed ; mṛtyu of death ; mukhāt from the mouth ; sakhe *O friend.

Translation

Filled with wonder, all the gopas embraced Kṛṣṇa and said, "Friend, You are saved from death's mouth!"
Text 27

Verse text

evaṁ kṛṣṇo bakaṁ hatvā sa-balo bālakaiḥ saha go-vatsair harṣito gāyann āyayau rāja-mandire

Synonyms

evam thus ; kṛṣṇaḥ Kṛṣṇa ; bakam the duck ; hatvā having killed ; sa-balaḥ with Balarāma ; bālakaiḥ the boys ; saha with ; go-vatsaiḥ with the calves ; harṣitaḥ joyful ; gāyan singing ; āyayau came ; rāja-mandire *to the royal palace.

Translation

After killing the duck, Kṛṣṇa, cheerful and singing as He went, returned with the boys and calves to (His father's) palace.
Text 28

Verse text

paripūrṇatamasyāsya śrī-kṛṣṇasya mahātmanaḥ jagur gṛhe gatā bālaḥ śrutvedaṁ te 'ti-vismitāḥ

Synonyms

paripūrṇatamasyāsya of the Supreme Personality of Godhead ; śrī-kṛṣṇasya Śrī Kṛṣṇa ; mahātmanaḥ the Supreme Lord ; jaguḥ sang ; gṛhe in the home ; gatāḥ went ; bālaḥ the boys ; śrutvā hearing ; idam this ; te they ; ati-vismitāḥ *very surprised.

Translation

When they entered the house, the boys told what Śrī Kṛṣṇa, the Supreme Personality of Godhead, had done, and when the people heard it they became filled with wonder.
Text 29

Verse text

śrī-bahulāśva uvāca ko 'yaṁ daityaḥ pūrva-kale kasmāt kena bako 'bhavat pūrṇa-brahmaṇi sarveśe śrī-kṛṣṇe līnatāṁ gataḥ

Synonyms

śrī-bahulāśvaḥ uvāca Śrī Bahulāśva said: kaḥ—who? ; ayam this ; daityaḥ demon ; pūrva-kale in the previous time ; kasmāt why? ; kena by whom? ; bakaḥ a duck ; abhavat became ; pūrṇa-brahmaṇi in the Supreme Brahman ; sarveśe the master of all ; śrī-kṛṣṇe Śrī Kṛṣṇa ; līnatām merging ; gataḥ *attained.

Translation

Śrī Bahulāśva said: Who was this demon before? Why did he become a duck? Why was he able to enter Śrī Kṛṣṇa, who is the Supreme Personality of Godhead and the master of all?
Text 30

Verse text

śrī-nārada uvāca hayagrīva-suto daitya utkalo nāma he nṛpa raṇe 'marān vinirjitya śakra-cchatraṁ jahāra ha

Synonyms

śrī-nārada uvāca Śrī Nārada said ; hayagrīva-sutaḥ the son of hayagrīva ; daitya a demon ; utkalaḥ Utkala ; nāma named ; he O ; nṛpa king ; raṇe in battle ; amarān the demigods ; vinirjitya defeating ; śakra of Indra ; chatram the parasol ; jahāra stole ; ha *certainly.

Translation

Śrī Nārada said: O king, he was a demon named Utkala, who was Hayagrīva's son. He defeated many demigods in battle and he stole Indra's parasol.
Text 31

Verse text

tathā nṛṇāṁ nṛpānāṁ ca rājyaṁ hṛtvā mahā-balaḥ cakāra varṣāṇi śataṁ rājyaṁ sarva-vibhūtimat

Synonyms

tathā so ; nṛṇām of men ; nṛpānām of kings ; ca and ; rājyam the kingdom ; hṛtvā taking ; mahā-balaḥ very powerful ; cakāra did ; varṣāṇi years ; śatam a hundred ; rājyam kingdom ; sarva-vibhūtimat *having all opulences.

Translation

Stealing from the kingdoms of many human kings, for a hundred years this powerful demon ruled a kingdom full of all opulence.
Text 32

Verse text

ekadā vicaran daityaḥ sindhu-sāgara-saṅgame jājaler muni-siddhasya parṇa-śāla-samīpataḥ

Synonyms

ekadā one day ; vicaran going ; daityaḥ the demon ; sindhu of the river ; sāgara and the ocean ; saṅgame at the meeting ; jājaleḥ of jajali ; muni-siddhasya the best of sages ; parṇa-śāla-samīpataḥ *near a leaf-hut.

Translation

One day the demon came near Jājali's Muni's leaf hut at the place where the Gaṅgā meets the ocean.
Text 33

Verse text

jale nīkṣipya baḍiśaṁ mīnān ākarṣayan muhuḥ niṣedhito 'pi muninā nāmanyata sa durmatiḥ

Synonyms

jale in the water ; nīkṣipya throwing ; baḍiśam a fishhook ; mīnān a fgish ; ākarṣayan caught ; muhuḥ again and again ; niṣedhitaḥ forbidden ; api even ; muninā by the sage ; na not ; āmanyata respected ; sa he ; durmatiḥ *wicked-hearted.

Translation

Casting a fishhook into the water, the demon caught a fish. Although forbidden again and again, the wicked-hearted demon gave no respect (to the sage's words).
Text 34

Verse text

tasmai śāpaṁ dadau siddho jājalir muni-sattamaḥ bakavat tvaṁ jhaṣān atsi tvaṁ bako bhava durmate

Synonyms

tasmai to him ; śāpam a curse ; dadau gave ; siddhaḥ perfect ; jājaliḥ Jājali ; muni-sattamaḥ the best of sages ; bakavat like a duck ; tvam you ; jhaṣān fish ; atsi eat ; tvam you ; bakaḥ a duck ; bhava become ; durmate *O demon.

Translation

The perfect sage Jājali cursed him: "O demon, you eat fish like a duck, then become a duck!"
Text 35

Verse text

tat-kṣaṇād baka-rūpo 'bhud bhrasta-tejā gata-smayaḥ patitaḥ pādayos tasya natvā prāha kṛtāṣjaliḥ

Synonyms

tat-kṣaṇāt from that moment ; baka of a duck ; rūpaḥ the form ; abhut became ; bhrasta broken ; tejā power ; gata gone ; smayaḥ pride ; patitaḥ fallen ; pādayoḥ at the feet ; tasya of him ; natvā bowing down ; prāha said ; kṛtāṣjaliḥ *with folded hands.

Translation

In a moment he became a duck. His powers lost and his pride and arrogance gone, he fell with folded hands at the sage's feet and spoke to him.
Text 36

Verse text

utkala uvāca na jāne te tapaś-caṇḍaṁ mune māṁ pāhi jājale sādhūnāṁ bhavatāṁ saṅgaṁ mokṣa-dvāraṁ paraṁ viduḥ

Synonyms

utkalaḥ uvāca Utkala said ; na not ; jāne I know ; te your ; tapaś-caṇḍam power of austerity ; mune O sage ; mām me ; pāhi protect ; jājale O Jājali ; sādhūnām of saints ; bhavatām of you ; saṅgam association ; mokṣa to liberation ; dvāram the door ; param great ; viduḥ *they know.

Translation

Utkala said: O sage, save me! I did not know the power of your austerities. (The wise) know that association with great saints like yourself is the great door to liberation.
Text 37

Verse text

mitre śatrau samā māne 'pamāne hema-loṣṭayoḥ sukhe duḥkha-samā ye vai tvādṛśāḥ sādhavaś ca te

Synonyms

mitre friend ; śatrau and enemy ; samā the same ; māne honor ; apamāne and dishonor ; hema gold ; loṣṭayoḥ and a clod of earth ; sukhe in happiness ; duḥkha and unhappiness ; samā the same ; ye who ; vai indeed ; tvādṛśāḥ like you ; sādhavaḥ saints ; ca and ; te *they.

Translation

Saints like yourself see friends and enemies equally. They see that honor and dishonor, gold and a clod of earth, and happiness and unhappiness are all the same.
Text 38

Verse text

kiṁ kiṁ na jātaṁ mahatāṁ darśanāt kau mune nṛṇām pārameṣṭhyaṁ ca sāmrājyaṁ aindra-yoga-padaṁ labhet

Synonyms

kim what? ; kim what? ; na not ; jātam born ; mahatām of the saints ; darśanāt from the sight ; kau on earth ; mune O sage ; nṛṇām of men ; pārameṣṭhyam of Brahmā ; ca and ; sāmrājyam the kingdom ; aindra-yoga-padam the post of Indra ; labhet *may obtain.

Translation

O sage, what, what does one not obtain by seeing great saints? By seeing them one obtains Brahmā's kingdom and Indra's station.
Text 39

Verse text

jājale muni-śārdūla traivargyaṁ kim abhūj janaiḥ sādhūnāṁ kṛpayā sākṣāt pūrṇaṁ brahmāpi labhyate

Synonyms

jājale O Jājali ; muni-śārdūla O tiger of sages ; traivargyam the three goals of life ; kim what? ; abhūt become ; janaiḥ by men ; sādhūnām of sdaints ; kṛpayā by the mercy ; sākṣāt directly ; pūrṇam the full ; brahma Supreme ; api even ; labhyate *is attained.

Translation

O Jājali, O tiger of sages, what is the use of the three goals of life? By the mercy of great saints one can attain the Supreme Brahman.
Text 40

Verse text

śrī-nārada uvāca tadā prasannaḥ sa munir jājalis tam uvāca ha varṣa-ṣaṣṭi-sahasrāṇi tapas taptaṁ ca yena vai

Synonyms

śrī-nāradaḥ uvāca Śrī Nārada said ; tadā then ; prasannaḥ pleased ; sa he ; muniḥ the sage ; jājaliḥ Jājali ; tam to him ; uvāca said ; ha indeed ; varṣa years ; ṣaṣṭi 60 ; sahasrāṇi thousand ; tapaḥ austerities ; taptam to perform ; ca and ; yena by that ; vai *indeed.

Translation

Śrī Nārada said: Pleased, Jājali Muni, who had performed austerities for sixty-thousand years, spoke to him.
Text 41

Verse text

śrī-jājalir uvāca vaivasvatāntare prāpte hy aṣṭa-viṁśatime yuge dvāparānte bhārate 'pi māthure vraja-maṇḍale

Synonyms

śrī-jājalir uvāca Śrī Jājali said ; vaivasvata-antare in the Vaivasvata-manvantara ; prāpte attained ; hi indeed ; aṣṭa-viṁśatime in the twennty-eighth ; yuge yuga ; dvāpara of the Dvāpara-yuga ; ante at the end ; bhārate in Bhārata-varṣa ; api also ; māthure in Mathurā ; vraja-maṇḍale *in the circle of Vraja.

Translation

Śrī Jājali said: In the Vaivasvata-manvantara, in the twenty-eighth yuga-cycle, at the end of Dvāpara-yuga, in Bhārata-varṣa, in Mathurā, in the circle of Vraja, . . .
Text 42

Verse text

paripūrṇatamaḥ sākṣāc chrī-kṛṣṇo bhagavān svayam vṛndāvane gavāṁ vatsāṁś cārayan vicariṣyati

Synonyms

paripūrṇatamaḥ the Supreme Personality of Godhead ; sākṣāc directly ; chrī-kṛṣṇaḥ Śrī Kṛṣṇa ; bhagavān the Lord ; svayam Himself vṛndāvane—in Vṛndāvana ; gavām of cows ; vatsān calves ; cārayan herding ; vicariṣyati *will walk.

Translation

. . . Śrī Kṛṣṇa, the Supreme Personality of Godhead, will herd many calves in Vṛndāvana forest.
Text 43

Verse text

tadā tan-mayataṁ kṛṣṇe yāsyasi tvaṁ na saṁśayaḥ hiranyākṣādayo daityāḥ vaireṇāpi paraṁ gatāḥ

Synonyms

tadā then ; tan-mayatam the state of being of them ; kṛṣṇe in Kṛṣṇa ; yāsyasi you will attain ; tvam you ; na no ; saṁśayaḥ doubt ; hiranyākṣa-ādayaḥ headed by Biranyakas ; daityāḥ demons ; vaireṇa with hatred ; api even ; param the Supreme ; gatāḥ *attained.

Translation

Then you will enter into Lord Kṛṣṇa. Of this there is no doubt. Even by hating Him, many demons, such as Hiraṇyākṣa, have already attained the Supreme.
Text 44

Verse text

itthaṁ bakāsuro daitya utkalo jājaler varāt śrī-kṛṣṇe līnatāṁ prāptaḥ sat-saṅgāt kiṁ na jāyate

Synonyms

ittham thus ; bakāsuraḥ Bakāsura ; daitya the demon ; utkalaḥ Utkala ; jājaleḥ of Jājali ; varāt from the blessing ; śrī-kṛṣṇe in Śrī Kṛṣṇa ; līnatām entrance ; prāptaḥ attained ; sat of great saints ; saṅgāt from the association ; kim what? ; na not ; jāyate *is born.

Translation

In this way, by Jājali's blessing, the demon Utkala became Bakāsura and entered into Śrī Kṛṣṇa. What is not possible by the association of great saints? .pa

Harivamsa

8 - vṛkavarṇanam - Attack by wolves

vaiśaṁpāyana uvāca

evam tau bālyamuttīrṇau kṛṣṇasaṁkarṣaṇāvubhau |

tasminneva vrajasthāne saptavarshau babhūvatuḥ ||2-8-1

vaiśaṁpāyana said:

(O janamejaya,) In this way kṛṣṇa and saṁkarṣaṇa spent their childhood. They completed seven years in the same vraja.

nīlapītāmbaradharau pītaśvetānulepanau |

babhūvaturvatsapālau kākapakṣadharāvubhau ||2-8-2

They were dressed in blue (saṁkarṣaṇa) and yellow (kṛṣṇa) clothes. Their bodies were smeared with yellow and white (sandal) pastes. They became keepers of calves. Both had hair locks.

parṇavādyaṁ śrutisukhaṁ vādayantau varānanau |

śuśubhāte vanagatau triśīrṣāviva pannagau ||2-8-3

The boys with beautiful faces, blew whistles made of palm leaves, which were pleasant to hear. They dazzled in the forest, looking like three-headed snakes (while blowing whistles).

mayūrāṅgadakarṇau tu pallavāpīḍadhāriṇau |

vanamālākuloraskau drumapotāvivodgatau ||2-8-4

They wore peacock feathers on arms and ears. They wore crowns of leaves on their heads Their chests had garlands of forest flowers. Thus they looked like young trees.

aravindakṛtāpīḍau rajjuyajṣopavītinau |

sashikyatumbakarakau gopaveṇupravādakau ||2-8-5

Their heads were decorated with lotus flowers. They wore sacred threads made of ropes. They carried swings of ropes suspended from either ends of a pole, gourds and water vessels. They played flutes among the gopas.

kvachidvasantāvanyonyaṁ krīḍamānau kvachitkvachit |

parṇaśayyāsu saṁsuptau kvacinnidrāntarekṣaṇau ||2-8-6

They laughed looking at each other at some places. They played with each other at some other places. They slept on beds made of leaves. Sometimes they lied down closing their eyes.

evaṁ vatsānpālayantau shobhayantau mahāvanam |

chaṣcūryantau ramantau sma kiśorāviva chaṣchalau ||2-8-7

In this way they took care of the calves and dazzled in the great forest. They freely wandered about like two young restless horses.

atha dāmodaraḥ śrīmānsaṅkarṣaṇamuvāca ha |

ārya nāsminvane śakyaṁ gopālaiḥ saha krīḍitum ||2-8-8

One day, the handsome dāmodara (kṛṣṇa) told saṅkarṣaṇa: "Brother, It is not possible to play with gopa-s in this forest any more.

avagītamidam sarvamāvābhyāṁ bhuktakānanam |

prakṣīṇatṛṇakāṣṭham ca gopairmathitapādapam ||2-8-9

We are seeing all this again and again. This forest is consumed by us. There is no more grass and fire-wood and the trees are destroyed by gopas.

ghanībhūtāni yānyāsankānanāni vanāni ca |

tānyākāśanikāśāni dṛśyante'dya yathāsukham ||2-8-10

These woods and forests were dense They are thin now. Without leaves, open skies can be seen (through the forest) easily.

govāṭeṣvapi ye vṛkṣāḥ parivṛttārgaleṣu ca |

sarve goṣṭhāgniṣu gatāḥ kṣayamakṣayavarchasaḥ ||2-8-11

There were trees surrounding the cowshed with locked doors. All those inexhaustible trees have gone, being consumed for fire-wood in vraja.

saṁnikṛṣṭāni yānyāsankāṣṭhāni ca tṛṇāni ca |

tāni dūrāvakṛṣṭāsu mārgitavyāni bhūmiṣu ||2-8-12

Fire-wood and grass were available nearby earlier. We have to search for these on grounds located far way.

araṇyamidamalpodamalpakakṣaṁ nirāśrayam |

anveṣitavyaviśrāmaṁ dāruṇaṁ viraladrumam ||2-8-13

This forest has very little water and grass. It is devoid of any supports. The rest-places have to be searched for. The trees are rare. The situation is pathetic.

akarmanyeṣu vṛkṣeṣu sthitavipraṁ sthitadvijam |

saṁvāsasyāsya mahato janenotsāditadrumam ||2-8-14

The trees are no longer productive. The birds living on these trees have left. The large number of inhabitants have cut down many trees.

nirānandaṁ nirāsvādaṁ niṣprayojanamārutam |

nirvihaṅgamidaṁ śūnyaṁ nirvyaṣjanamivāśanam ||2-8-15

There is no happiness here. There is nothing to be enjoyed. The air is useless. The forest is empty without birds like food without condiment.

vikrīyamāṇaiḥ kāṣṭhaiścha śākaiścha vanasaṁbhavaiḥ |

uccinnasaṣchayatṛṇairghoṣo'yaṁ nagarāyate ||2-8-16

The fire-wood and leafy vegetables of this forest are sold (for a livelihood ). Without any grass, the vraja looks like a city.

śailānāṁ bhūṣaṇaṁ ghoṣo ghoṣāṇāṁ bhūṣaṇaṁ vanam |

vanānāṁ bhūṣaṇaṁ gāvastāścāsmākaṁ parā gatiḥ ||2-8-17

vraja-s are decoration of hills. Forests are decoration of vrajas. Cows are decoration of forests. Cows are our greatest assets.

tasmādanyadvanaṁ yāmaḥ pratyagrayavasendhanam |

icchantyanupabhuktāni gāvo bhoktuṁ tṛṇāni ca ||2-8-18

Therefore, we should go to another forest where grass and fire-wood are available in plenty. The cows like to eat new green grass which they have not eaten before.

tasmādvanaṁ navatṛṇaṁ gacchantu dhanino vrajāḥ |

na dvārabandhāvaraṇā na gṛhakṣetriṇastathā |

praśastā vai vrajā loke yathā vai cakracāriṇaḥ ||2-8-19

Therefore, the vraja, seeking prosperity, should go to a forest where new grass is available. The places, where doors are closed and covered and houses and fields are bound, are not good for residence. Like freely moving birds (such as haṁsa, sārasa etc. who are without a permanent residence), the vraja living in different places is famous in the world.

hakṛnmūtreṣu teṣveva jātakṣārarasāyanam |

na tṛṇaṁ bhuṣjate gāvo nāpi tatpayase hitam ||2-8-20

Due to cow-dung and urine, salt and chemicals have accumulated (in the earth). The cows are not eating such grass and that is not favourable for milk.

sthalīprāyāsu rathyāsu navāsu vanarājiṣu |

carāvaḥ sahitau gobhiḥ kṣipraṁ saṁvāhyatāṁ vrajaḥ ||2-8-21

All the paths in this forest have become plain. Let us all go with the cows to new forests. Let us quickly relocate the vraja there.

śrūyate hi vanaṁ ramyaṁ paryāptaṁ tṛṇasaṁstaram |

nāmnā vṛndāvanaṁ nāma svāduvṛkṣaphalodakam ||2-8-22

It is heard that there is a beautiful forest named vṛndāvanaṁ. That forest has adequate green grass. There are trees having tasty fruits and the water is tasty.

ajhillikaṇṭakavanaṁ sarvairvanaguṇairyutam |

kadambapādapaprāyaṁ yamunātīrasaṁśritam ||2-8-23

There are no thorny bushes in that forest. It has all that a forest should have. There are many kadamba trees in that forest on the banks of yamunā.

snigdhaśītānilavanaṁ sarvartunilayaṁ śubham |

gopīnāṁ sukhasaṣcāraṁ cārucitravanāntaram ||2-8-24

A cool breeze blows in that forest. All seasons are present there simultaneously. The gopi-s can roam freely there. Inside there are many beautiful and strange forests.

tatra govardhano nāma nātidūre girirmahān |

bhrājate dīrghaśikharo nandanasyeva mandaraḥ ||2-8-25

There is a great mountain named govardhana not very far from the forest. The mountain has many tall peaks. It looks splendid like mandara (mountain) in nandana (forest).

madhye cāsya mahāśākho nyagrodho yojanocchritaḥ |

bhāṇḍīro nāma shuśubhe nīlamegha ivāmbare ||2-8-26

In the middle of the forest, there is a banyan tree with huge branches having one yojana height. Called bhāṇḍīra, it dazzles like a blue cloud in the sky.

madhyena cāsya kālindī sīmantamiva kurvatī |

prayātā nandanasyeva nalinī saritāṁ varā ||2-8-27

The river kālindī runs through the middle as the partition on the forehead of a married woman, like the river nalinī which runs through nanadana.

tatra govardhanaṁ caiva bhāṇḍīraṁ ca vanaspatim |

kālindīṁ ca nadīṁ ramyāṁ drakṣyāvaścharataḥ sukham ||2-8-28

It will be a pleasure for us to walk around there and see govardhanam, bhāṇḍīram, trees and the beautiful river kālinḍi.

tatrāyaṁ kalpyatāṁ ghoṣastyajyatāṁ nirguṇaṁ vanam |

saṁtrāsayāvo bhadraṁ te kiṣchidutpādya kāraṇam ||2-8-29

Let us leave this useless forest and establish vraja there. Let us create some reason and generate fear. All will be well.

evaṁ kathayatastasya vāsudevasya dhimataḥ |

prādurbabhūvuḥ shatasho raktamāṁsavasāśanāḥ ||2-8-30

As the intelligent son of vasudeva (kṛṣṇa) was speaking, hundreds of wolves, fond of blood , meat and marrow , emerged .

ghorāścintayatastasya svatanūruhajāstadā |

viniṣpeturbhayakarāḥ sarvaśaḥ shatasho vṛkāḥ ||2-8-31

Hundreds of terrible wolves emerged from his body and spread everywhere, as he was thinking about them.

niṣpatanti sma bahavo vrajasyotsādanāya vai |

vṛkānniṣpatitāndṛṣṭvā goṣu vatseṣvatho nṛṣu ||2-8-32

gopīṣu ca yathākāmaṁ vraje trāso'bhavanmahān |

Seeing the many wolves which emerged to relocate the vraja (as kṛṣṇa desired), all the cows, calves, men and women, the entire vraja became extremely frightened.

te vṛkāḥ paṣchabaddhāścha daśabaddhāstatha pare ||2-8-33

triṁśadviṁśatibaddhāścha śatabaddhāstathā pare |

nishcherustasya gātrebhyaḥ śrīvatsakṛtalakṣaṇāḥ ||2-8-34

The wolves, manifested from kṛṣṇa's body in groups of five, ten, twenty, thirty and hundred had the (auspicious) mark of srīvatsa (mark of viṣṇu).

kṛṣṇasya kṛṣṇavadanā gopānāṁ bhayavardhanāḥ |

bhakṣayadbhiścha tairvatsāṁstrāsayadbhiścha govrajān ||2-8-35

The black faced wolves which emerged from kṛṣṇa's body terrified the gopas. They ate the calves and frightened the cows of vraja.

nishi bālānharadbhiścha vṛkairutsādyate vrajaḥ |

na vane shakyate gantuṁ na gāścha parirakṣitum ||2-8-36

In the night, they stole young boys. The wolves broke the life at vraja. It became impossible to go to the forest and to protect the cows.

na vanātkiṣchidāhartuṁ na ca vā tarituṁ nadīm |

trastā hyudvignamanaso'gatāstasminvane'vasan ||2-8-37

It became impossible to collect anything from the forest and to cross the river. All the inhabitants became overwhelmed by fear and anxiety.

evaṁ vṛkairudīrṇaistu vyāghratulyaparākramaiḥ |

vrajo niṣpandacheṣṭasya ekasthānacharaḥ kṛtaḥ ||2-8-38

In this way, the wolves, who were terrific like tigers, rendered the vraja without and movement and activities. They were forced to stay together at one place.

iti śrīmahabhārate khileṣu harivaṁśe viśṇuparvaṇi śiśucaryāyāṁ vṛkadarśane'ṣṭamo'dhyāyaḥ

Thus this is the eighth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, attack by wolves.

nīlakaṇṭha commentary

asminnathāṣṭame'dhyāye vanāntaramiyāsataḥ |

tanūrūhasamutpannā vṛkā kṛṣṇasya varṇyate ||

evaṁ tāvityadhyāyaḥ | "sudevo adya prapatedanāvṛtparāvataṁ paramāṁ gantavā u adhāśayīta nirṛterupasthe dhainaṁ vṛkā rabhasāso adyuḥ" ityasya mantrasyopabṛṁhaṇārthaḥ | mantrārthaḥ | purūravasaṁ pratyurvaśī vadati | sudevaḥ śobhanasvāmiko vrajaḥ ādyakṣaralopena vāsudevo vā adya prapatet adyaiva upadravasamakālaṁ gacchet anāvṛt nāsti āvṛt nirodhako yasya tādṛśo'pi parāvataṁ paramāt dūrāddūrataraṁ gantavai gantuṁ u niśchitaṁ prapatedityanvayaḥ | adya pakṣāntare yadi sudevo na prapatettarhi nirṛterupasthe shayita agha athavā evaṁ vrajaṁ vāsudevaparijanaṁ rabhasāso rabhasāḥ vegavantaḥ vṛ+kāḥ adyuḥ bhakṣayeyuḥ tasmādvāsudevo vā tatparigṛhīto vrajo vā vṛkebhyo vibheti atastvādṛśenāpi indriyavṛkebhyaḥ sutarāṁ bhetavyamiti bhāvaḥ | itaḥ spaṣṭārthaṁ mūlaṁ ||

2-8-3 paṇavo hi tumbīphalopeto vādyaviśeṣaḥ | ādyapadāttādṛśaṁ rudravīṇādikaṁ paṇavādyamata eva triśīrṣāviveti dṛṣṭāntaḥ saṁgacchate parṇavādyamityapi pāṭhaḥ ||

· 2-8-7 chaṣcūryantau atyantaṁ saṁcarantau kiśorāviva aśvapotāviva ||

· 2-8-9 avagītaṁ nāśitaṁ bhuktabhogaṁ kānanam ||

· 2-8-10 kānanāni udyānāni vanāni araṇyāni ākāśanikāśāni patrādinā śūnyāni ||

· 2-8-11 parito vṛttacakrākāraḥ paridhiḥ argalashva yeṣu teṣu parivṛttārgaleṣu ||

· 2-8-15 nirvyaṣjanaṁ śākarūpādihīnam ||

· 2-8-18 kartavyamāha | tasmāditi ||

· 2-8-19 nanu pitṛparyāgatā bhūmirnirdhanāpi sukhāvahetyukteḥ kathaṁ pūrvasthānaṁ tyājyamityāha | na dvāreti | cakreṇa samudāyena caranti te cakracāriṇo haṇsasārasādayaḥ aniketo ityarthaḥ ||

· 2-8-20 śakṛnmūtreṣu teṣveṣu tṛṇeṣu patiteṣu satsu ||

· 2-8-21 sthalīprāyāsu samabhūmitulyāsu nistṛṇātvityarthaḥ ||

· 2-8-24 snigdhavanaṁ śītānilaṁ cheti saṁbandhaḥ ||

· 2-8-28 charato mṛgādīniti śeṣaḥ ||

· 2-8-33 paṣchabaddhāḥ paṣcādisaṁkhyayā saṁhatā ||

· 2-8-37 agatāḥ asamcārāḥ

· 2-8-38 tadevāha | evamiti ||

iti harivamshe viṣṇuparvaṇi ṭīkāyāmaṣṭamo.dhyāyaḥ ||

9 - vrindāvanapraveśaḥ - Moving to Vrindavana

vaiśaṁpāyana uvāca

evaṁ vṛkāṁścha tāndṛṣṭvā vardhamānāndurāsadān |

sastrīpumānsa ghoṣo vai samasto'mantrayattadā ||2-9-1

vaiśaṁpāyana said:

(O janamejaya) Thus, seeing the invincible wolves increasing, all the women and men of vraja as a group, said:

sthāne neha na nah kāryaṁ vrajāmo'nyanmahadvanam |

yacchivaṁ ca sukhoṣyaṁ ca gavāṁ caiva sukhāvaham ||2-9-2

There is no reason to live here anymore. We should move the vraja to another big forest where we can live peacefully and comfortably along with the cows.

adyaiva kiṁ chireṇa sma vrajāmaḥ saha godhanaiḥ |

yāvadvṛkairvadhaṁ ghoraṁ na naḥ sarvo vrajo vrajet ||2-9-3

What is the use of delay? Let us move the vraja along with cows before all of us are killed terribly by these wolves.

eśāṁ dhūmrāruṇāṅgānāṁ daṁṣṭriṇāṁ nakhakarṣiṇām |

vṛkāṇāṁ kṛṣṇavaktrāṇāṁ bibhīmo nishi garjatām ||2-9-4

We are terribly frightened in the night by the howling of these wolves having black faces, grey and red limbs, sharp teeth and nails.

mama putro mama bhrātā mama vatso'tha gaurmama |

vṛkairvyāpāditā hyevaṁ krandanti sma gṛhe gṛhe ||2-9-5

At every house, people lamented crying: My son, my brother, my calf and my cow were attacked by wolves.

tāsāṁ ruditashabdena gavāṁ haṁbhāraveṇa ca |

vrajasyotthāpanaṁ cakrurghoṣavṛddhāḥ samāgatāḥ ||2-9-6

Concerned by the sound of their crying and the mooing of cows, the elders of vraja, decided to relocate the vraja.

teṣāṁ matamathājṣāya gantuṁ vṛndāvanaṁ prati |

vrajasya viniveśāya gavāṁ caiva hitāya ca ||2-9-7

Understanding their desire to go to vṛndāvana for establishing the vraja and for the benefit of cows,

vṝndāvananivāsāya tāṣjṣātvā kṛtaniśchayān |

nandagopo bṛhadvākyaṁ bṛhaspatirivādade ||2-9-8

and knowing that they have decided to live in vṛndāvana, nandagopa spoke these great words like bṛhaspati (the preceptor of deva-s):

adyaiva niśchayaprāptiryadi gantavyameva naḥ |

śīghramājṣāpyatāṁ ghoṣaḥ sajjībhavata mā ciram ||2-9-9

If you have determined to go, let us go today. Let the order be given quickly to ready the vraja without any delay.

tato'vaghuṣyata tadā ghoṣe tatprākṛtairjanaiḥ |

śīghraṁ gāvaḥ prakalpyantāṁ bhāṇḍām samabhiropyatām ||2-9-10

Then through ordinary men, it was announced in vraja: Get the cows ready quickly. Pack your things.

vatsayūthāni kālyantāṁ yujyantāṁ śakaṭāni ca |

vṛndāvanamitaḥ sthānānniveśāya ca gamyatām ||2-9-11

Get the calves ready. Assemble the carts. Let us begin the journey from here to live in vṛndāvana.

tacchrutvā nandagopasya vacanaṁ sādhu bhāṣitam |

udatiṣṭhadvrajaḥ sarvaḥ śīghraṁ gamanalālasaḥ ||2-9-12

Hearing the good words spoken by nandagopa, the entire vraja quickly readied itself to undertake the journey.

prayāhyuttiṣṭha gachcāmaḥ kiṁ śeṣe sādhu yojaya |

uttiṣṭhati vraje tasmingopakolāhalo hyabhūt ||2-9-13

When the vraja rose up to leave the place and go, there was commotion among the gopa-s: Get up, go, are you sleeping? go, make the carts ready.

uttiṣṭhamānaḥ shuśubhe śakaṭīśakaṭastu saḥ |

vyāghraghoṣamahāghoṣo ghoṣaḥ sāgaraghoṣavān ||2-9-14

When the carts and residents began moving, a huge commotion was heard. The loud noise was like the roar of tigers or the roar of waves in the ocean.

gopīnāṁ gargarībhiścha mūrdhni chottambhitairghaṭaiḥ |

niṣpapāta vrajātpaṅktistārāpaṅktirivāṁbarāt ||2-9-15

Gopi-s, carrying pots of milk and buttermilk on their heads, followed in rows. It appeared as if a series of stars from the sky have fallen down on earth.

nīlapītāruṇaistāsāṁ vastrairagrastanocchritaiaḥ |

śakracāpāyate paṅktirgopīnāṁ mārgagāminī ||2-9-16

Blue, yellow and red clothes covered their breasts. When they walked, the clothes appeared like the bow of indra (rainbow).

dāmanī dāmabhāraiścha kaiśchitkāyāvalambibhiḥ|

gopā mārgagatā bhānti sāvarohā iva drumāḥ ||2-9-17

On the way, gopa-s hanging ropes and bundles of churning sticks tied with ropes on their bodies looked like banyan trees with their roots hanging about.

sa vrajo vrajatā bhāti śakaṭaughena bhāsvatā |

potaiḥ pavanavikṣiptairniṣpatadbhirivārṇavaḥ ||2-9-18

The vraja dazzled with the caravan of moving carts. It appeared like an ocean with a number of ships moving with the force of wind.

kṣaṇena tadvrajasthānamīriṇaṁ samapadyata |

dravyāvayavanirdhūtaṁ kīrṇaṁ vāyasamaṇḍalaiḥ ||2-9-19

Within a short time, that place of vraja became vacant like a barren land. Soon the place became filled with crows due to scattered particles of food grains.

tataḥ krameṇa ghoṣaḥ sa prāpto vṛndāvanaṁ vanam |

niveśaṁ vipulaṁ cakre gavāṁ caiva hitāya ca ||2-9-20

Gradually, moving forward, the vraja reached the forest, vṛndāvanaṁ. The residences were built over a vast area, for the benefit of cows.

śakaṭāvartaparyantaṁ candrārdhākārasaṁsthitam |

madhye yojanavistīrṇaṁ tāvaddviguṇamāyatam ||2-9-21

The carts were parked around the boundary in the shape of half moon. In the middle, the breadth was one yojana and the length was two yojanas.

kaṇṭakībhiḥ pravṛddhābhistathā kaṇṭakitadrumaiḥ |

nikhātocchritaśākhāgrairabhiguptaṁ samantataḥ ||2-9-22

The place was concealed and protected by thorny bushes, tall branches of trees, other thorny plants and trees.

manthairāropyamāṇaiścha manthabandhānukarṣaṇaiḥ |

adbhiḥ prakṣālyamānābhirgargarībhiritastataḥ ||2-9-23

The churning sticks were mounted along with the ropes. The buttermilk pots were properly washed with water.

kīlairāropyamāṇaiścha dāmanīpāśapāśitaiḥ |

stambhanībhirdhṛtābhiścha śakaṭaiḥ parivartitaiḥ ||2-9-24

Pegs were driven into the ground. Churning ropes were tied on the pegs. Poles were erected and carts were tied to these poles.

niyogapāśairāsaktairgargarīstambhamūrdhasu |

cādanārthaṁ prakīrṇaiścha kaṭakaistṛṇasaṁkaṭaiḥ ||2-9-25

Buttermilk pots were hung on the poles with ropes. For cover, mats of grass were spread.

śākhāviṭaṅkairvṛkṣāṇāṁ kriyamāṇairitastataḥ |

śodhyamānairgavāṁ sthānaiḥ sthāpyamānairulūkhalaiḥ ||2-9-26

Nests were built here and there on the trees for birds. Places were cleared for building cowsheds. Mortars were installed.

prāṅmukhaiḥ sicyamānaiścha saṁdīpyadbhiścha pāvakaiḥ |

savatsacharmāstaraṇaiḥ paryaṅkaiścāvaropitaiḥ ||2-9-27

These were washed keeping them facing east. Fires were lit. Seats made from the skin of calves were unloaded (from the carts).

toyamuttārayantībhiḥ prekṣantībhiścha tadvanam |

śākhāścākarṣamāṇābhirgopībhiścha samantataḥ ||2-9-28

Some gopi-s were lowering water pots from their heads. Some were enjoying the beauty of the forest. Some were walking around pulling down the branches of trees.

yuvabhiḥ sthaviraishcaiva gopairvyagrakarairbhṛśam |

viśasadbhiḥ kuṭhāraiścha kāṣṭhānyapi tarūnapi ||2-9-29

The young and old gopa-s were busy with their hands. Some were cutting firewood and trees with axes.

tadvrajasthānamadhikaṁ shuśubhe kānanāvṝtam |

ramyaṁ vananivesham vai svādumūlaphalodakam ||2-9-30

Because of all this, that place of vraja, surrounded by forest appeared enchanting. That beautiful forest had tasty roots, fruits and fresh water.

tāstu kāmadughā gāvaḥ sarvapakṣirutaṁ vanam |

vṛndāvanamanuprāptā nandanopamakānanam ||2-9-31

The cows which gave plenty of milk entered vṛndāvana, which was full of sounds of all kinds of birds. The forest resembled nandana (forest).

pūrvameva tu kṛṣṇena gavām vai hitakāriṇā |

shivena manasā dṛṣṭaṁ tadvanaṁ vanacāriṇā ||2-9-32

kṛṣṇa, who travels in the forest and always thinks about the welfare of cows had visualized this forest before.

pashchime tu tato rūKṣe dharme māse nirāmaye |

varṣatīvāmṛtaṁ deve tṛṇaṁ tatra vyavardhata ||2-9-33

It was the last part of the hot summer month. Even then green grass was abundantly available since, indra (deva) had showered rains (amṛtaṁ).

na tatra vatsāḥ sīdanti na gāvo netare janāḥ |

yatra tiṣṭhati lokānāṁ bhavāya madhusūdanaḥ ||2-9-34

Where madhusūdana (kṛṣṇa), the benefactor of people is present, there the calves, cows and people can not face any difficulty.

tāścha gāvaḥ sa ghoṣastu sa ca saṅkarṣaṇo yuvā |

kṛṣṇena vihitaṁ vāsaṁ samadhyāsata nirvṛtāḥ ||2-9-35

Thus the cows, vraja and the young saṅkarṣaṇa began to live with delight in the place liked by kṛṣṇa.

iti śimahābhārate khileṣu harivaṁśe viṣṇuparvaṇi vrindāvanapraveśe navamo'dhyāyaḥ

Thus this is the nineth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, moving to vṛndāvana.

nīlakaṇṭha commentary

etasminnavame'dhyāye rāmakṛṣṇecchayā punaḥ | vṛndāvanapraveśaścha vrajasyādbhuta Iryate ||

· 2-9-1 evaṁ vṛkān ||

· 2-9- 2 sukhoṣyaṁ sukhāvāsam ||

· 2-9-4 eṣām ebhyaḥ sakāśāt ||

· 2-9-10 avaghuṣyata ghoṣo jataḥ | bhāṇḍaṁ śakaṭeṣviti śeṣaḥ ||

· 2-9-18 potaiḥ naukābhiḥ ||

· 2-9-19 īrṇam ūṣaraṁ śūnyamityarthaḥ ||

· 2-9-25 niyogapāśaiḥ manthanabhāṇḍasthūṇāyā manthanadaṇḍena saṁyojanārthaiḥ pāśaiḥ māṣjereti mahārāṣtraprasiddhaiḥ śikyairvā kaṭakairghaṭādhārakatṛṇaiḥ sahitābhiḥ tṛṇasaṁkaṭaiḥ tṛṇamayībhirāccādanībhi ||

· 2-9-26 śākhāsu viṭaṅkāḥ pakṣyupaveśanasthānāni taiḥ kriyamāṇaiḥ ||

· 2-9-33 dharme grīṣme tatrāpi pashchime āṣāḍhe ||

· 2-9-34 adhyāsata adhyāsitavantaḥ ||

iti śrīharivaṁśe viṣṇuparvaṇi tīkāyāṁ navamo'dhyāyaḥ ||

10 - prā vṛḍvarṇanam - Description of the Rainy Season

vaiśaṁpāyana uvāca

tau tu vṛndāvanaṁ prāptau vasudevasutāvubhau |

ceraturvatsayūthāni cārayantau surūpiṇau ||2-10-1

vaiśaṁpāyana said:

(O janamejaya), after arriving at vṛndāvana, the two handsome sons of vasudeva wandered in the forest tending to calves.

pūrṇastu gharmasamayastayostatra vane sukham |

krīḍatoḥ saha gopālairyamunāṁ cāvagāhatoḥ ||2-10-2

They completed the (remaining) summer time in the forest happily, playing with gopa-boys and bathing in the river yamunā.

tataḥ prāvṛḍanuprāptā manasaḥ kāmadīpinī |

pravavarṣurmahāmeghāḥ śakracāpāṅkitodarāḥ ||2-10-3

Then the rainy season lighting desires in the mind arrived. Great clouds adorned with rainbows (śakracāpa) on the belly, covered the sky and it started raining heavily.

babhūvādarśanaḥ sūryo bhūmiścādarśanā tṛṇaiḥ |

patatā meghavātena navatoyānukarṣiṇā ||2-10-4

saṁmārjitatalā bhūmiryauvanastheva lakṣyate ||2-10-5

It was difficult to see the sun. The earth covered with grass was not visible. The earth appeared as if it regained youth since its surface was swept by strong winds spraying fresh water.

na vavarṣāvasiktāni śakragopakulāni ca |

naṣṭadāvāgnidhūmāni vanāni pracakāśire ||2-10-6

The insects such as indragopakula drenched in the rain. The forest fires and the smokes were extinguished completely. The forest looked charming.

nṛtyavyāpārakālaścha mayūrāṇāṁ kalāpinām |

madaraktāḥ pravṛttāścha kekāḥ paṭuravāstathā ||2-10-7

It was the time for peacocks with large feathers to dance. The sounds of their joyful mingling could be heard everywhere.

navaprāvṛṣi kāntāṇāṁ ṣaṭpadāhāradāyinām |

yauvanasthakadambānāṁ navābhrairbhrājate vapuḥ ||2-10-8

In the new rains, the trunks of young kadamba trees looked beautiful with the new clouds, providing food for butterflies and bees.

hāsitaṁ kuṭajairvṛkṣaiḥ kadambairvāsitaṁ vanam |

nāśitaṁ jaladairuṣṇaṁ toṣitā vasudhā jalaiḥ |

The kuṭaja and kadamba trees enhanced the beauty of the forest with their flowers and fragrance. The clouds destroyed the heat of summer. The earth was happy with rain water.

saṁtaptā bhāskarakarairabhitaptā davāgnibhiḥ ||2-10-9

jalairbalāhakotsṛṣṭairucchvasantīva parvatāḥ |

The hills which were scorched by the sun rays and burned by blazing forest fires, breathed new life after being soaked with rain water.

mahāvātasamudbhūtaṁ mahāmeghagaṇārpitam |

mahī mahārāja puraistulyamāpadyate nabhaḥ ||2-10-10

Strong winds blew everywhere. Huge clouds showered heavy rains. The earth, taken over by the sky, appeared like the city of a king. (strong winds blew like flags and huge clouds appeared like huge palaces of a king's city - nīlakaṇṭha).

kvachitkadambahāsāḍhyaṁ śilīndhrābharaṇaṁ kvachit |

saṁpradīptamivābhāti phullanīpadrumaṁ vanam ||2-10-11

In some places, kadamba trees were in full bloom. In some other places, mushrooms flourished like ornaments. The forest appeared lit with nīpa flowers in full bloom.

aindreṇa payasā siktaṁ mārutena ca vistṛtam |

pārthivaṁ gandhamāghrāya lokaḥ kṣubhitamānasaḥ ||2-10-12

Drenched by indra's rain water, the fragrance of earth spread by winds, agitated the minds of people everywhere.

dṛptasāraṅganādena darduravyāhatena ca |

navaishcha śikhivikruṣṭairavakīrṇā vasundharā ||2-10-13

The entire earth was filled with the sound of humming bees, croaking frogs and singing peacocks.

bhramattūrṇamahāvartā varṣaprāptamahārayāḥ |

harantyastīrajānvṛkṣānvistāraṁ yāṁti nimnagāḥ ||2-10-14

Flowing forcefully with large whirlpools and abundant water obtained from the rains, the rivers increased their breadth uprooting trees from the banks.

santatāsāraniryatnāḥ klinnayatnottaracchadāḥ |

na tyajanti nagāgrāṇi śrāntā iva patatriṇaḥ ||2-10-15

The birds with their wings wet in the heavy rain, refused to leave the tree tops as though they were exhausted.

toyagambhīralambeṣu sravatsu ca nadatsu ca |

udareṣu navābhrāṇāṁ majjatīva divākaraḥ ||2-10-16

The sun was immersed in the bellies of the rain clouds, which were dense with water and rumbling with rain, in the sky.

mahīruhairutpatitaiḥ salilotpīḍasaṅkulā |

anviṣyamārgā vasudhā bhāti śādvalamālinī ||2-10-17

Covered with green grass and drenched in heavy rain, it became difficult to find paths which were indicated by the trees on both sides.

vajreṇevāvarugṇānāṁ nagānāṁ nagaśālinām |

srotobhiḥ parikṛttāni patanti śikharāṇyadhaḥ ||2-10-18

The peaks of hills having trees whose top branches were cut as though struck by vajra, crumbled on the ground due to strong currents of water.

patatā meghavarṣeṇa yathā nimnānusāriṇā |

palvalotkīrṇamuktena pūryante vanarājayaḥ ||2-10-19

The rain water from the clouds flowed through the land, according to the level. The low areas became full, flooding the forest.

hastocchritamukhā vanyā meghanādānusāriṇaḥ |

bhrāntātivṛṣṭyā mātaṅgā gāṁ gatā iva toyadāḥ ||2-10-20

In the heavy rain, following the thunder of the clouds, wild elephants raised their heads, holding their trunks up. It appeared as though the clouds have descended on earth.

prāvṛṭpravṛttiṁ saṁdṛśya dṛṣṭvā cāmbudharānghanān |

rauhiṇeyo mithaḥ kāle kṛṣṇaṁ vacanamabravīt ||2-10-21

Seeing that the rainy season has arrived and water bearing clouds have covered the sky, the son of rohiṇi (balarāma) spoke these appropriate words to kṛṣṇa.

pashya kṛṣṇa ghanānkṛṣṇānbalākojjvalabhūṣaṇān |

gagane tava gātrasya varṇachorānsamucchritān ||2-10-22

kṛṣṇa, look at the dark clouds which are shining with groups of birds, as though decorated with ornaments. Stealing the colour of your body, they have gone up in the sky.

tava nidrākaraḥ kālastava gātropamaṁ nabhaḥ |

tvamivājṣātavasatiṁ chandro vasati vārṣikīm ||2-10-23

This is the time for you to sleep. (It is known in purāṇā-s that viṣṇu sleeps during the four months of the rainy season -footnote on page 295, harivaṁśa - gītā press). The sky has the colour of your body. In the rainy season, the moon remains incognito, like you. (Refer rāma observing cāturmāsya vow during the rainy season).

etannīlāmbudaśyāmaṁ nīlotpaladalaprabham |

saṁprāpte durdine kāle durdinaṁ bhāti vai nabhaḥ ||2-10-24

When the rainy season arrives, the blue sky appears black due to the presence of black rain clouds and shines like a blue lotus flower, as if bad days have come.

pashya kṛṣṇa jalodagraiḥ kṛṣṇairudgrathitairghanaiḥ |

govardhano yathā ramyo bhāti govardhano giriḥ ||2-10-25

See kṛṣṇa, covered by the dark rain clouds, the govardhana hill which nourishes the cows, appears beautiful.

patitenāmbhasā hyete samantānmadadarpitāḥ |

bhrājante kṛṣṇasāraṅgāḥ kānaneṣu mudānvitāḥ ||2-10-26

Because of rain water, the black deer have become intoxicated. They appear happy as they roam in the forest.

etānyambuprahṛṣṭāni haritāni mṛdūni ca |

tṛṇāni śatapatrākṣa patrairgūhanti medinīm ||2-10-27

O lotus eyed one! Bathed by rain water, the new green grass is happily covering the earth fully with blades.

kṣarajjalānāṁ śailānāṁ vanānāṁ jaladāgame |

sasasyāṇāṁ ca sīmānāṁ na lakṣmīrvyatiricyate ||2-10-28

Because of the arrival of rain clouds, there is no shortage of wealth (lakshmi) for the hills, the source of rivers, the forests and the land with plants.

śīghravātasamudbhūtāḥ proṣitautsukyakāriṇaḥ |

dāmodaroddāmaravāḥ prāgalbhyaṁ yānti toydāḥ ||2-10-29

O dāmodara! The rain clouds, which induce people living in foreign lands to return home, forced by fast winds, roar loudly and show their pride.

hare haryaśvacāpena trivarṇena trivikrama |

vibāṇajyena rachitaṁ tavedaṁ madhyamaṁ padam ||2-10-30

O hari who took the form of trivikrama! Without arrows and string, the tricoloured rainbow decorates your third foot (sky).

nabhasyeṣa nabhaścakṣurna bhātyeva carannabhaḥ |

meghaiḥ śītātapakaro virashmiriva raśmivān ||2-10-31

The sun, the eye of sky, does not shine while moving in the sky (in the rainy season). The sun's heat producing rays are cooled by the clouds and it looks ray-less.

dyāvāpṛthivyoḥ saṁsargaḥ satataṁ vitataiḥ kṛtaḥ |

avyavaccinnadhāraughaiḥ samudraughasamairghanaiḥ ||2-10-32

The clouds shower incessant rain, spreading in the sky like a group of oceans. The clouds unite the sky with earth.

nīpārjunakadambānāṁ pṛthivyāṁ cātivṛṣṭibhiḥ |

gandhaiḥ kolāhalā vānti vātā madanadīpanāḥ ||2-10-33

Due to heavy rainfall on earth, the strong wind blows carrying the fragrance of the flowers of nīpa, arjuna and kadambā trees, stimulating the minds of people.

saṁpravṛttamahāvarṣaṁ lambamānamahāṁbudam |

bhātyagādhamaparyantaṁ sasāgaramivāmbaram ||2-10-34

It has started raining heavily. Big clouds have come closer to the earth. It looks as if the sky has merged with a deep and unlimited ocean.

dhārānirmalanārācaṁ vidyutkavacavarmiṇam |

śakracāpāyudhadharaṁ yuddhasajjamivāṁbaram ||2-10-35

It looks as if the sky is getting ready for a battle, with a sword of rain, shield of lightning and a weapon of rainbow.

śailānāṁ ca vanānāṁ ca drumāṇāṁ ca varānana |

praticchannāni bhāsante śikharāṇi ghanairghanaiḥ ||2-10-36

O Handsome! (kṛṣṇa)! The mountain peaks, the top of forests and the tree tops look enchanting, covered by dark clouds.

gajānīkairivākīrṇaṁ salilodgāribhirghanaiḥ |

varṇasārūpyatāṁ yāti gaganaṁ sāgarasya ca ||2-10-37

The sky covered with dark clouds resembling a herd of elephants spraying water with their trunks, appears having the same colour as the ocean.

samudroddhūtajanitā lolaśāḍvalakampinaḥ |

śītāḥ sapṛṣatoddāmāḥ karkaśā vānti mārutāḥ ||2-10-38

The cool wind coming from the waves of the ocean is blowing carrying small drops of water, shaking the grass and keepers.

niśāsu suptacandrāsu muktatoyāsu toyadaiḥ |

magnasūryasya nabhaso na vibhānti disho daśa ||2-10-39

Because of the water released by the rain clouds, the moon has disappeared in the night. The sun is drowned in the sky. The ten directions are not seen.

cetanaṁ puṣkaraṁ kośaiḥ kṣudhādhmātaiḥ samantataḥ |

na ghṛṇīnāṁ na ramyāṇām vivekaṁ yaṁti kṛṣṭayah |2-10-40

The entire sky is alive with the clouds agitated by winds. The farmers are unable to differentiate between day and night.

gharmadoṣaparityaktaṁ meghatoyavibhūṣitam |

pashya vṛndāvanaṁ kṛṣṇa vanaṁ chaitrarathaṁ yathā ||2-10-41

kṛṣṇa! See vṛndāvanaṁ, devoid of the bad effects of heat and decorated by the water showered by the clouds, beautiful as the chaitraratha forest.

evaṁ prāvṛḍguṇānsarvāṣchrīmānkṛṣnasya pūrvajaḥ |

kathayanneva balavānvrajameva jagāma ha ||2-10-42

Thus glorifying the rainy season in vṛndāvana, kṛṣṇa's mighty elder brother, returned to vraja.

anyonyaṁ ramamāṇau tu kṛṣṇasaṅkarṣaṇāvubhau |

tatkālajṣātibhiḥ sārddhaṁ ceratustadvanaṁ mahat ||2-10-43

Playing together, the two brothers, kṛṣṇa and saṅkarṣaṇa, along with friends of that time, enjoyed in that great forest.

iti śrīmahābhārate khileṣu harivāṁśe viṣṇuparvaṇi prāvṛḍvarṇane daśamo'dhyāyaḥ

Thus this is the tenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, description of rainy season.

nīlakaṇṭha commentary

etasmindaśame'dhyāye prāvṛḍavarṇanamucyate |

śrīnivāsanivāsena ghoṣotkarṣattathā divaḥ ||

· 2-10-1 tāviti ||

· 2-10-8 kāntānāṁ kadambānāmiti sāmānādhikaraṇyam ||

· 2-10-9 hāsitam vikāśitam ||

· 2-10-10 ucchvāsantīva bāṣpamudgirantītyarthaḥ | mahī puraistulyaṁ vapurāpadyate tatra dṛṣṭānte mahāvātāḥ patākāḥ mahāmeghā mahāprasādāḥ ||

· 2-10-11 śilīndrāḥ chatrākāḥ ||

· 2-10-12 kṣubhitamānasaḥ kāmāturo'bhūt ||

· 2-10-13 dṛptasāraṅganādena mattabhramaradhvaninā dardurā bhekāḥ avakīrṇā vyāptā ||

· 2-10-15 saṁtato ya āsāro dhārāsaṁpātastena niryatnāḥ jaḍīkṛtāḥ nagāgrāṇi vṛkṣaśākhāgrāṇi ||

· 2-10-16 toyena gambhīrāṇi nibiḍāni lambāni vistṛtāni ca teṣudareṣu ||

· 2-10-17 mahīruhairmārgachihnabhūtairanveṣyo jalacchanno mārgoyasyāḥ sā ||

· 2-10-19 palvalebhya utkīrṇam utsiktaṁ yattoyaṁ tena varṣeṇa ||

2-10-20 hastaḥ śuṇḍā tayā saha ucchritam mukhaṁ yeṣāṁ te hastocchritamukhā ||

2-10-23 chandro nabhovasatiṁ vasati Aste vārṣikīṁ varṣābhavām ||

· 2-10-24 durdine meghacchanne'hni kāle pravṛḍakāle durdine meghairācchannam ||

· 2-10-25 govardhano nāmataḥ gavāṁ vardhayitā ||

· 2-10-26 kṛṣṇasāraṅgā bhramarāḥ ||

· 2-10-27 gūhantyāccādayanti ||

· 2-10-28 sīmānāṁ kṛṣṭabhūmināṁ trayāṇāmapi lakṣmirna vyatiricyate nādhikā bhavatyapi tu samānairvetyarthaḥ ||

· 2-10-29 proṣitānāṁ pravāsināṁ autsukyaṁ gṛhāgamane tatkāriṇaḥ ||

· 2-10-30 haryasvacāpena indradhanuṣā rachitaṁ miśritaṁ madhyamaṁ padamantarīkṣam ||

· 2-10-31 nabhasi śrāvaṇe nabhaścakṣuḥ sūryaḥ ||

2-10-32 saṁsargaḥ saṁbandhaḥ samudraughanibhaiḥ kṣubdhairityarthaḥ ||

· 2-10-33 nīpāḥ kadambaānāmavāntarajātayaḥ pṛthivyāṁ sṛṣṭairiti śeṣaḥ || kolāhalāḥ kalakalāḥ ||

· 2-10-35 yairvidyutkavacairmeghairvarmiṇaṁ varmavatpuṁstvamārṣam ||

· 2-10-36 ghanairnibhiḍairmeghaiḥ ||

· 2-10-37 gajā jalagajāsteṣāmanīkaiḥ ||

· 2-10-38 uddhūtam uddhūnanam kampinaḥ kaṁpahetavaḥ sapṛṣataḥ sabindavaḥ uddāmāḥ mahāntaḥ | sapṛṣatoddāmā iti sandhirārṣaḥ ||

· 2-10-39 supto adṛśyaḥ chandro yāsu ||

· 2-10-40 chetanamiti | kṣudhādhmātairvāyunā pūritaiḥ kośaiścharmakośasadṛśairmegharūpalakṣitaṁ puṣkaramambaraṁ chetanāmiva bhātīti luptopamā | sarvatashchaladbhirmeghairnabhopi calatīvetyarthaḥ | evamapi kṛṣṭayaḥ prajāḥ ramyāṇāṁ rātriṇāṁ ghṛṇināṁ divasānāṁ ca vivekam anyonyataḥ pṛthaktvaṁ na yāntīti na apitu yāntyeveti yojanā | meghotthāndhakārāvṛtāni dināni rātrikalpānyabhūvannityarthaḥ ||

· 2-10-43 tatkālajṣātibhiḥ na tu yādavavajjanmajṣātibhiḥ ||

iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ daśamodhyāyaḥ ||

11 - yamunāvarṇanam - Description of Yamuna

vaiśaṁpāyana uvāca

kadācittu tadā kṛṣṇo vinā saṅkarṣaṇena vai |

cacāra tadvanaṁ ramyaṁ kāmarūpī varānanaḥ ||2-11-1

vaiśampāyana said:

(O janamejaya!) One day, handsome kṛṣṇa, who can take any form that he desires, went for a walk in that beautiful forest, without saṅkarṣaṇa.

kākapakṣadharaḥ śrīmāṣchyāmaḥ padmadalekṣaṇaḥ |

śrīvatsenorasā yuktaḥ śaśāṅka iva lakṣmaṇā ||2-11-2

Wearing a hair lock on the backside of his head, with black complexion and beautiful eyes like petals of lotus flower, auspicious kṛṣṇa, with the srivatsa mark on his chest, appeared like moon adorned with marks of hares.

sāṅgadenāgrahastena paṅkajodbhinnavakṣasā |

sukumārābhitāmreṇa krāntavikrāntagāminā ||2-11-3

With bangles at the top of his arms, chest like a lotus flower in full bloom and charming legs with a red hue, his energetic walk was enchanting.

pīte prītikare nṝṇāṁ padmakiṣjalkasaprabhe |

sūkṣme vasāno vasane sasaṁdhya iva toyadaḥ ||2-11-4

He was wearing two yellow clothes, shining like the filaments of lotus flower, giving happiness to the onlookers. In these clothes, kṛṣṇa (having dark complexion) looked like a (dark) rain cloud in the evening sky (having golden yellow hue).

vatsavyāpārayuktābhyāṁ vyaghrābhyāṁ gaṇḍarajjubhiḥ |

bhujābhyāṁ sādhuvṛttābhyāṁ pūjitābhyāṁ divaukasaiḥ ||2-11-5

His two arms, engaged in tendering calves and tying bells with ropes around their necks, were worshipped by devas. kṛṣṇa looked attractive with his long and round arms.

sadṛśaṁ puṇḍarīkasya gandhena kamalasya ca |

rarāja cāsya tadbālye rucirauṣṭhapuṭaṁ mukham ||2-11-6

In childhood, kṛṣṇa's face with his beautiful lips shone similar to a lotus flower with its fragrance.

śikhābhistasya muktābhī rarāja mukhapaṅkajam |

vṛtam ṣaṭpadapaṅktībhiryathā syātpadmamaṇḍalam ||2-11-7

His lotus like face dazzled with loose hair locks, like a lotus flower surrounded by a swarm of bees.

tasyārjunakadambāḍhyā nīpakandalamālinī |

rarāja mālā shirasi nakṣatrāṇāṁ yatha divi ||2-11-8

His head was decorated with a garland of arjuna, kadamba and nīpa flowers and flower buds like the sky decorated with stars.

sa tayā mālayā vīraḥ shuśubhe kaṇṭhasaktayā |

meghamālāmbudaśyāmo nabhasya iva mūrtimān ||2-11-9

A similar garland dazzled on his neck, with which the dark kṛṣṇa dazzled like the sky of month of bhadra, adorned by garlands of rain clouds.

ekenāmalapatreṇa kaṇṭhasūtrāvalambinā |

rarāja barhipatrena mandamārutakampinā ||2-11-10

Around his neck, kṛṣṇa had a chain with a peacock feather. The peacock feather, swayed to and fro in the slow wind.

kvachidgāyaṅkvachitkrīḍaṁśchaṣcūryaṁścha kvachitkvachit |

parṇavādyaṁ shrutisukham vādayaṁścha kvachidvane ||2-11-11

Sometimes he sang. Sometimes he played. Sometimes he wandered here and there in the forest blowing a whistle made of palm leaves, the sound of which was pleasant to hear.

gopaveṇuṁ sumadhuraṁ kāmāttamapi vādayan |

prahlādanārtham ca gavāṁ kvachidvanagato yuvā ||2-11-12

Sometimes, young kṛṣṇa went to the forest and played flute used by gopa-s, joyfully in a sweet voice to make the cows happy.

gokule'mbudharaśyāmaścacāra dyutimānprabhuḥ |

reme ca tatra ramyāsu citrāsu vanarājiṣu ||2-11-13

Dark complexioned kṛṣṇa, dazzling like a rain cloud, roamed in gokula. He wandered joyfully in the beautiful forests.

mayūraravaghuṣṭasu madanoddīpanīṣu ca |

meghanādaprativyūhairnāditāsu samantataḥ ||2-11-14

The forest, filled with the sound of peacocks was activating everyone's mind. There was commotion due to the echo of the roar of clouds.

śāḍvalacchannamārgāsu śilīndhrābharaṇāsu ca |

kandalāmalapatrāsu sravantīṣu navaṁ jalam ||2-11-15

On the paths, covered with green grass and decorated with mushrooms fresh water was dripping from the tender leaves of plants.

kesarāṇāṁ navairgandhairmadaniḥśvasitopamaiḥ |

abhīkṣṇaṁ niḥśvasantīṣu kāminīṣviva nityaśaḥ ||2-11-16

The forest was taking deep breaths with the fresh fragrance of flowers every day like the breaths of desire of a young woman.

sevyamāno navairvātairdrumasaṅghātaniḥsṛtaiḥ |

tāsu kṛṣṇo mudaṁ lebhe saumyāsu vanarājiṣu ||2-11-17

kṛṣṇa enjoyed the fresh cool breeze emanating from the woods. The forest gave him immense pleasure.

sa kadācidvane tasmiṅgobhiḥ saha paribhraman |

dadarsha vipulodagraṁ śākhinaṁ śākhināṁ varam ||2-11-18

One day, while wandering in the forest with the cows, kṛṣṇa saw, among the trees, a giant tree which was extremely tall and huge.

sthitaṁ dharaṇyāṁ meghābhaṁ nibiḍaṁ dalasaṣchayaiḥ |

gaganārdhocchritākāraṁ parvatābhogadhāriṇam ||2-11-19

Standing on earth with the beauty of clouds, dense with leaves, with its trunk covering half the sky, the tree appeared like a huge mountain.

nīlacitrāṅgavarṇaiścha sevitaṁ bahubhiḥ khagaiḥ |

phalaiḥ pravālaiścha ghanaiḥ sendracāpaghanopamam ||2-11-20

There were many birds with blue bodies and colourful feathers in that tree. Dense with red fruits, the tree looked like a rainbow with clouds.

bhavanākāraviṭapaṁ latāpuṣpasumaṇḍitam |

viśālamūlāvanataṁ pavanāmbhodadhāriṇam ||2-11-21

The huge branches looked like houses. The tree was adorned with creepers and flowers. Its large roots spread far and wide. The tree was covered with wind and rain clouds.

ādhipatyamivānyeṣāṁ tasya deshasya śākhinām |

kurvāṇaṁ śubhakarmāṇaṁ nirāvarṣamanātapam ||2-11-22

It appeared as though this tree was ruling over all other trees in that area. It was beneficial to all giving protection from rain and sunshine.

nyagrodhaṁ parvatāgrābhaṁ bhāṇḍīraṁ nāma nāmataḥ |

dṛṣṭvā tatra matiṁ cakre nivāsāya tataḥ prabhuḥ ||2-11-23

The huge banyan tree, named bhāṇḍīra, appeared like a mountain. Seeing this beautiful tree, kṛṣṇa decided to stay there.

sa tatra vayasā tulyairvatsapālaiḥ sahānagha |

reme vai vāsaraṁ kṛṣṇaḥ purā svargagato yathā ||2-11-24

O sinless janamejaya! kṛṣṇa, enjoyed with other cow-tending boys of the same age under the tree, like he was enjoying in heaven before.

taṁ krīḍamānaṁ gopālāḥ kṛṣṇaṁ bhāṇḍīravāsinam |

ramayanti sma bahavo vanyaiḥ krīḍanakaistadā ||2-11-25

When kṛṣṇa played under the bhāṇḍīra tree, his cow-tending boys made him happy with many toys of the forest.

anye sma parigāyanti gopā muditamānasāḥ |

gopālāḥ kṛṣṇamevānye gāyanti sma ratipriyāḥ ||2-11-26

Some others with joyful minds sang. Some others who liked kṛṣṇa's plays sang about them.

teṣāṁ sa gāyatāmeva vādayāmāsa vīryavān |

parṇavādyāntare veṇuṁ tumbīvīṇāṁ ca tatra ha ||2-11-27

When the boys sang, kṛṣṇa played a whistle made of palm leaves. Sometimes he played flute, tumburu or vīṇā.

kadācichcārayanneva gāḥ sa govṛṣabhekṣaṇaḥ |

jagāma yamunātīraṁ latālaṅkṛtapādapam ||2-11-28

One day, while tending the cows, kṛṣṇa who had eyes as broad as those of cows and bulls went to the banks of yamunā, with trees covered with creepers and bushes.

taraṅgāpāṅgakuṭilaṁ vārisparśamukhānilām |

tāṁ ca padmotpalavatīṁ dadarsha yamunāṁ nadīm ||2-11-29

kṛṣṇa saw the river yamunā which appeared curved because of waves. A pleasant wind was blowing touching the surface of water.

sutīrthāṁ svādusalilāṁ hradinīṁ vegagāminīm |

toyavātodyatairvegairavanāmitapādapām ||2-11-30

Good pathways were leading to the river. The water was tasty. There were many ponds and the water flowed with force. The trees on the banks were bent due to the force of water and wind.

haṁsakāraṇḍavoghudṣṭām sārasaiścha vināditām |

anarghamithunaishcaiva sevitāṁ mithunecharaiḥ ||2-11-31

The atmosphere was filled with the sounds of swans, kāraṇḍava-s and cranes. Male and female cakravāka-s were enjoying coitus in the water.

jalajaiḥ prāṇibhiḥ kīrṇāṁ jalajairbhūṣitāṁ gunaiḥ |

jalajaiḥ kusumaiścitrāṁ jalajairharitodakām ||2-11-32

It was full of aquatic animals. It was adorned with all qualities of water. It was full of variety of water borne flowers. The water appeared greenish due to water plants.

prasṛtasrotacharaṇāṁ pulinaśroṇimaṇḍalām |

āvartanābhigambhīrāṁ padmaromābhiraṣjitām ||2-11-33

(The river is described as a beautiful woman - nīlakaṇṭha). The flowing river water was her feet. The river banks were her waist. The great whirlpools were her navel. She was decorated with body hair of lotus flowers.

taṭacchedodarāṁ kāntāṁ tritaraṅgavalīdharām |

phenaprahṛṣṭavadanāṁ prasannāṁ haṁsahāsinīm ||2-11-34

Her thin, beautiful waistline was near the banks where the flow was thin. The waves resembled the three lines. The froth was her smiling face. She was always pleased and swans were her laughter.

rucirotpalaraktoṣṭhīṁ natabhrūṁ jalajekṣanām |

hradadīrghalalāṭāntāṁ kāntāṁ śaivalamūrdhajām ||2-11-35

Beautiful red lotus flowers were her red lips. The undercurrents were her eyebrows. Blue lotus flowers were her eyes. The lake was her forehead. The moss resembled her hair.

cakravākastanataṭīṁ tīrapārśvāyatānanām |

dīrghasrotāyatabhujāmābhogaśravaṇāyatām ||2-11-36

A pair of cakravāka birds were her breasts. The river banks were her face. The lengthy currents were her long arms. The complete banks were her ears.

kāraṇḍavākuṇḍalinīṁ śrīmatpaṅkajalochanām |

taṭajābharaṇopetāṁ mīnanirmalamekhalām ||2-11-37

kāraṇḍava-s were her ear rings. Lotus flowers were her eyes. The trees on the banks were her ornaments. The shoal of fish was her girdle.

vāriplavaplavakṣaumāṁ sārasārāvanūpurām |

kāśacāmīkaraṁ vāso vasānāṁ haṁsalakṣaṇām ||2-11-38

The vast body of water was her shawl. The sound of cranes were the tinkling sound of her anklets. The crystal clear water was her garment. Swans were her auspicious marks.

bhīmanakrānuliptāṅgīṁ kūrmalakṣaṇabhūṣitām |

nipānaśvāpadāpīḍāṁ nṛbhiḥ pīnapayodharām ||2-11-39

Giant crocodiles were like smears on her body. Tortoises were auspicious marks decorating her hands and feet. Animals were drinking from her ponds. Men were drinking water from her breasts.

śvāpadocchiṣṭasalilāmāśramasthānasaṅkulām |

tāṁ samudrasya mahiṣīmīkṣamāṇaḥ samantataḥ ||2-11-40

The water was contaminated since wild animals drank from the river. There were many hermitages on the banks. kṛṣṇa wandered observing the beauty of the queen of ocean, yamunā.

cacāra ruciraṁ kṛṣṇo yamunāmupasobhayan |

tāṁ caransa nadīṁ śreṣṭhāṁ dadarsha hradamuttamam ||2-11-41

kṛṣṇa roamed enhancing the beauty of yamunā. Wandering along the banks of that great river, he saw a huge lake.

dīrghaṁ yojanavistāraṁ dustaraṁ tridaśairapi |

gambhīramakṣobhyajalaṁ niṣkampamiva sāgaram ||2-11-42

It was a huge lake with the breadth of one yojana. It was difficult even for the deva-s to cross it. The huge water body was calm and quiet like an ocean without any agitation.

toyajaiḥ śvāpadaistyaktaṁ śūnyam toyacharaiḥ khagaiḥ |

agādhenāmbhasā pūrṇaṁ meghapūrṇamivāmbaram ||2-11-43

Aquatics and animals avoided that lake. It was empty without any water birds. Very deep and full of water, it appeared like a sky full of clouds.

duḥkhopasarpyaṁ tīreṣu sasarpairvipulairbilaiḥ |

viṣāraṇibhavasyāgnerdhūmena pariveṣṭitam ||2-11-44

On the unapproachable banks, there were big holes where serpents lived. The entire lake was covered with the fire and smoke emanating from the poison of the serpents.

abhogyaṁ tatpaśūnāṁ hi apeyaṁ ca jalārthinām |

upabhogaiḥ parityaktaṁ suraistriṣavaṇārthibhiḥ ||2-11-45

The water was not good for use for animals. It was not good for drinking. Even the deva-s who bath thrice a day gave up using that water.

ākāśādapyasaṁcāryaṁ khagairākāśagocharaiḥ |

tṛṇeṣvapi patatsvapsu jvalantamiva tejasā ||2-11-46

It was impossible for the birds to fly in the sky over that lake. If a blade of dry grass fell on the water, it was immediately burned.

samantādyojanaṁ sāgraṁ devairapi durāsadam |

viṣānalena ghoreṇa jvālāprajvalitadrumam ||2-11-47

For a distance of a yojana all around the lake, it was difficult even for the deva-s to walk. The trees were burned by the fierce fire of poison.

vrajasyottaratastasya krośamātre nirāmaye |

taṁ dṛṣṭvā cintayāmāsa kṛṣṇO vai vipulaṁ hradam ||2-11-48

On the north side of vraja, an area of one krosha, being unaffected by the poison, was not having any problem. Seeing that vast lake, kṛṣṇa started thinking.

agādhaṁ dyotamānaṁ ca kasyāyaṁ mahato hradaḥ |

asminsa kāliyo nāma kālāṣjanachayopamaḥ ||2-11-49

Who does this deep, shining, great lake belong to? This lake is the residence of serpent kāliya, black like the shade of anjana stone.

uragādhipatiḥ sākṣāddhrade vasati dāruṇaḥ |

utsṛjya sāgarāvāsaṁ yo mayā viditaḥ purā ||2-11-50

bhayātpatagarājasya suparṇasyoragāśinaḥ |

The terrible king of serpents himself lives in this lake. Afraid of the king of birds, suparṇa (garuḍa), the serpent-eater, kāliya left his residence in the sea as known to me before.

teneyaṁ dūṣitā sarvā yamunā sāgaraṅgamā ||2-11-51

It is kāliya who has polluted the entire yamunā, which goes to the ocean.

bhayāttasyoragapaternāyaṁ desho niṣevyate |

tadidaṁ dāruṇākāramaraṇyaṁ rūḍhaśādvalam ||2-11-52

Afraid of the king of serpents, no one resides at this place. Hence this forest has taken a terrible shape, full of tall grass.

sāvarohadrumaṁ ghoraṁ kīrṇaṁ nānālatādrumaiḥ |

rakṣśitaṁ sarparājasya sachivairāptakāribhiḥ ||2-11-53

This terrible forest, thick with trees, plants, creepers and bushes is protected by kāliya and his trusted ministers.

vanaṁ nirviṣayākāram viṣānnamiva duḥspṛśam |

tairāptakāribhirnityaṁ sarvataḥ parirakṣitam ||2-1-54

Hence this forest, untouchable like poisoned food has become empty like sky. It is protected always and everywhere by those trusted beings.

śaivālanalinaiścāpi vṛkṣaiḥ kṣudralatākulaiḥ |

kartavyamārgau bhrājete hradasyāsya taṭāvubhau ||2-11-55

The banks are covered with moss, lotus and trees full of creepers. I have to make paths on both banks of the lake.

tadasya sarparājasya kartavyo nigraho mayā |

yatheyaṁ saridambhodā bhavecchivajalāśayā ||2-11-56

Thus it is my duty to destroy the king of serpents so that water of this river becomes useful.

vrajopabhogyā ca yathā nāge ca damite mayā |

sarvatra sukhasaṣcārā sarvatīrthasukhāśrayā ||2-11-57

If this serpent is conquered by me, this water will become useful for vraja. People will be able to roam in this area again. The river will become sacred and a source of happiness.

etadarthaṁ ca vāso'yaṁ vraje'smin gopajanma ca |

amīṣāmutpathasthānāṁ nigrahārthaṁ durātmanām ||2-11-58

For this reason, I took birth as a cow tending boy and started residing in the vraja. It is for destroying the wicked, who stay in the wrong path.

enaṁ kadambamāruhya tadeva śiśulīlayā |

vinipatya hrade ghore damayiṣyāmi kāliyam ||2-11-59

As a child's play, climbing on this kadamba tree and jumping into this terrible lake, I will conquer kāliya.

evaṁ kṛte bāhuvīryaṁ loke khyātiṁ gamiṣyati ||2-11-60

If I do this, the strength of my arms will become famous in the world.

iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi yamunāvarṇanaṁ nāma ekādaśo'dhyāyaḥ

Thus this is the eleventh chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, description of yamunā.

nīlakaṇṭha commentary

asminnekādaśe'dhyāye vanakrīḍā nirūpyate |

kāliyakṣveḍadagdhīyayamunādarśanaṁ hareḥ || 1 ||

· 2-11-1 kadāciditi |

· 2-11-2 śrīvatsena urasā dhṛteneti śeṣaḥ | tṛtīyāntānāṁ paṣchamastena rarājetyanenānvayaḥ ||

· 2-11-3 hastena paṅkajodbhinnaṁ vikasatkamalaṁ tattulyatejasā krāntaṁ vikrāntaṁ gamanaṁ yasya tādṛśena gāminā gamanasvabhāvena pādena ||

· 2-11-5 divaukasaḥ devaiḥ ||

· 2-11-6 bālye

"paugaṇḍaṁ daśamāvadhi"

ityukteḥ paugaṇḍe |

· 2-11-8 nīpāḥ kadambapuṣpāṇi kandalā navāṁkurāḥ taiḥ śobhānā nīpakandalamālinī

· 2-11-9 nabhasyo bhādrapadaḥ ||

· 2-11-10 amalaṁ divyaṁ patraṁ dalaṁ yasya tena bāhirṣeṇa mayūrapicchena shuśubhe ityanuṣaṅgaḥ ||

· 2-11-14 prati vyūhaiḥ pratidhvanibhiḥ ||

· 2-11-15 kandalāni navāṅkuritāni amalāni ca patrāṇi yāsu |

"kandalaṁ tu kapole syāduparāge navāṅkure"

iti viśvaḥ ||

· 2-11-16 kāminīśviveti sravantīnāmupamā ||

· 2-11-18 śākhinaṁ vaṭam ||

· 2-11-20 citrāṅgavarṇairmayūraiḥ ||

· 2-11-22 nirāvarṣaṁ varṣavāraṇam | anātapam ātapanivāraṇam ||

· 2-11-25 krīḍānakaiḥ krīḍāsādhanaiḥ ||

· 2-11-29 taraṅgā evāpāṅgāḥ kaṭākṣāstaiḥ kuṭilaṁ tīram ||

· 2-11-31 mithunecharaiścakravākādibhiḥ ||

· 2-11-32 jalajairbhinādyaiḥ jalajairguṇaiḥ śītalatvanirmalatvādyaiḥ jalajaiḥ padmaiḥ jalajaiḥ śaivālaiḥ ||

· 2-11-33 strīrūpeṇa varṇayati | prasṛteti | srotaḥ sabde sakāralopa ārṣaḥ ||

· 2-11-34 taṭacchedaḥ pravāhasya madhye kārśyam | tisraḥ taraṅgā eva valayaḥ tāsāṁ dharāṁ taraṅgatravalīdharām ||

· 2-11-36 ābhogaśravaṇāyatām ābhogastaṭasyobhayataḥ pūrṇatā saiva śravaṇe Ayate yasyāsthām ||

· 2-11-38 vāriṇi plavante vistāraṁ yānti śaivālāḥ kamalinīdalāni vā teṣāṁ yaḥ plavaḥ vipulatā saiva kṣaumaṁ atasīsūtramayaṁ vāso yasyāstām ||

· 2-11-39 nīpānaṁ paśūnāṁ pānasthalaṁ tatra ye śvāpadāsta evāpiḍo bhūṣā yasyāstām ||

· 2-11-44 viṣāraṇayaḥ sarpāḥ ||

· 2-11-46 ākāśādapi ākāśamārge'pi ||

· 2-11-54 nirviṣayākāram ākāśavannirālambanam ||

· 2-11-55 kartavyau na tu svataḥsiddhau mārgo yayostau ||

iti śrīmatpada nīlakaṇṭhakṛtau bhāratabhāvapradīpe harivaṁśārthaprakāśe viṣṇuparvaṇi ṭīkāyāmekādaśo'dhyāyaḥ

Ananda Vrindavan Champu

Lunch at Home

One day Krsna, Balarama, and the cowherd boys wandered into the f pst and started playing. Krsna looked as beautiful as a freshly formed rain cloud. They spent many hours in fun sports and games. Desiring to see Their beautiful forms and pastimes, Yasoda sent Rohini to bring Krsna and Balarama back home.

Rohini Devi, a reservoir of unlimited piety and qualities, ran out of the house to perform this task. Seeing the boys from a distance, she called out "Have you forgotten to come home due to Your absorption in play­ing? You are perspiring profusely and must be famished from so much playing. Now stop playing and come along with Your enchanting elder brother and friends. Take Your bath, dress properly, and satisify mother Yasoda by sitting down and eating sumptuously.

Krsna, however, ignored Rohini's request and kept enjoying with His friends. Feeling frustrated, mother Rohini returned home. Then Yasoda ran to call the boys. "Hey listen Baladeva! King Nanda is starving and will not eat until You return. Now hurry along."

Yasoda then addressed Krsna, "0 my darling son! Today, is Your birth­day so You will be bathed with auspicious articles. You will receive the blessings of the brahmanas who are the veritable demigods of this world. Your father has bought opulent clothes for You. Now come home and take Your meal with Your father and all the assembled brahmanas."

Saying this, mother Yasoda, who walks as majestically as a royal elephant caught Krsna's lotus hand and said, "Come along, let us go home." Keep­ing Balarama in front, Yasoda led Krsna and the boys back home. Yasoda cannot tolerate that Krsna joyfully plays all day without stopping to eat. Like all mothers who dearly love their children, Yasoda stopped Then? Playing so They could eat Their meal. Yasoda ordered the maidservants to bring massage oils, bathing powder, clothes, ornaments, and garlands. Taking a soft damp cloth Yasoda cleansed Krsna by removing all the dust from His body, which resembled a fully blossomed blue lotus. Yasoda massaged Him with oil, bathed, and dressed Him.

After anointing His transcendental body with fragrant oil Yasoda brought Krsna before Nanda Maharaja. Nanda happily picked up his boys, who responded with sweet smiles, and then sat down to take his meal along with Krsna and Balarama. Yasoda’s servants also bathed and dressed all of Krsna's friends. After feeding everyone, Yasoda instructed Krsna's playmates before send) them home. She said, "From now on do not keep playing with my restless son when it is His time to eat. At that time you should stop and quickly return to your homes." Out of love for His friends Krsna walked with them for short way before bidding them farewell.

Bartering for Fruits

One day a fruit vendor, well versed in moral laws, stood outside Nanda's gate trying to sell fruits. Hearing her calling for customers, Krsna came out to see. The fruit vendor was enchanted by seeing the two pink land lotuses of Krsna's feet. In the cup of His small lotus hands Krsna brought some food grains to trade for fruits. By the time Krsna reached the fruit vendor, however, most of grains had already slipped out of His hands.

The melodious jingling of Krsna's golden ankle-bells captivated the ears of fruit vendor. She absorbed her eyes in the full experience of seeing Krsna, the personified stream of bliss who was more enchanting than a beautiful rain cloud. Absorbed in the bliss of Krsna's association, that pious woman filled her palms with fruits and gladly offered them to Krsna. At that moment the fruit remaining in her basket magically transformed into costly gems and jewels.

Moving to Vrndavana

One day, Krsna personally entered the hearts of the village leaders and inspired them. Upananda, Sananda, and other senior men convened a town meeting to discuss the future of Vrndavana. With warm hearts the people spoke to Vrajaraja Nanda, "0 King of Vraja! We cannot under­stand the extent of your opulence. We have never seen a more fortunate person than you.

"You are the greatest among men. Your son delivers everyone from distress and lamentation. Since the time of His appearance, many seem­ingly sad and painful things have happened here in Vrndavana. Just after His birth the raksasi Putana brought devastation to our village. Then the Sakatasura demon brought us severe distress. Then came that horrible hurricane wind demon Tmavarta who tortured everyone. And the falling arjuna trees almost destroyed us.

"We want to know the cause of all these bizarre events. Everyone exp rienced good fortune with Krsna's birth. And we personalty know that your family dynasty is also completely auspicious. So by the accumulation of your good deeds a plenary expansion of the Lord appeared as your very own son. We can onlv guess, therefore, that this place causes these difficulties and not vour illustrious son. Considering these facts, we conclude that ""the next year we should leave this place and move to the forest of Vrndavana. Vrndavana is full of good qualities and always pleasing hout all seasons of the year. It is replete with luxuriant grasses to please the cows. Not only that, but it is said that for one who attains Vrndavana the wealth of the three worlds seems as insignificant as a piece of straw. "The Goddess of Fortune eternally resides there personally serving all the residents. Govardhana Hill, which always increases the health of the cows, also stands there. 0 learned one! If you approve this proposal, then please satisfy us by taking us to Vrndavana."

Then the King, whose consciousness is totally pure, replied to the gopas, "You should understand that I am personally very attached to this Brhadvana (Mahavana). But if you find defects here, than for your sake I think we should give up this place and immediately move to Vrndavana." This suggestion filled everyone's heart with joy. In great excitement they ordered their families to prepare the bullock carts for the journey.

The groups of carts, fully loaded with village folk and their parapherna­lia, looked very beautiful. Keeping the cows in front, they lined up the carts in preparation to leave. As mature bull elephants can have four tusks, the bullocks had different numbers of teeth depending on their ages. The youngest bullocks had four teeth, whereas the elder bullocks had up to nine. The bullocks had gold plated horns shining like the peaks of Mt. Sumeru. The rounded and nicely shaped jawbones of the bullocks looked attractive. As a music teacher dances with dexterous steps, the bullocks moved gracefully on their splendid hooves.

As there are four parts to a poem, similarly, these bullocks had four legs. Nanda Maharaja had 900,000 white cows in his herd. The restless natures of the bullocks indicated the depth of their intelligence. Though yoked to the carts, they were not tied through their noses. Attractive neck­laces of sweet sounding bells hung from their necks.

Multicolored canopies topped the carts. These canopies had many designs and colors like green, brick red, yellow, white, red and pale yellow. Colorful curtains made of costly jute covered the sides. Flags fluttered above the golden domes atop the carts. The flags looked like wonderfully designed tongues extended to taste the rays of sun. The splendidly decorated carts mocked the flower airplanes of the demigods. Indeed, these bullock carts established a new standard of excellence among conveyances. Just as there is no fault in being attached to sadhus, the carts were faultless in constuction and beautiful to behold. As devotees become beautiful by engaging in Krsna's service, the cakras above the carts looked as beautiful as cakravdka birds floating in a lake. As the sons of Kuvera a attached to residing in his capital city of Alakapuri, similarly, the wood yokes were attached to the carts. The carts held many gorgeous pots mad of gold, silver, brass, bell metal, and copper.

Extending from Brhadvana (Mahavana) to Vrndavana, the long line of cows and bullocks looked like a separate branch of the Yamuna River From a distance it appeared that this long line of moving cows was stance ing still. The people thought, "Perhaps the Suradhuni Ganga has appeared here to speak privately with the Yamuna. Or maybe the unlimited waves from the milk ocean have come here to take the dust of Vrndavana? Or has Ananta Sesa renounced his service as Narayana's bed to come see Vrndavana? Could we be seeing the expanded hood of the kjng of the snakes? Or is it a necklace of pearls decorating mother earth?"

The long line of carts topped with glittering golden domes and multicol­ored flags flapping in the wind looked like a vast wall containing many tall golden doors surrounding a city palace. They looked like a small moun­tain range appearing as the offspring of Mt. Kailasa, Mt. Sumeru, and the Himalayas coming to play with the Yamuna. Taking compassion on this tiny mountain chain, Indra withheld his anger and refrained from cutting off their wings with his thunderbolt.

The furrows left in the earth by the wheels of the carts looked like the walls of a castle rising in the air but having no support. One time mother Bhumi took the form of a cow to beg Krsna to remove the distress she felt from the burden of demoniac kings. It seemed that mother earth had again appeared in her original form as a cloud of dust. Rising in the sky above the carts she seemed to be reaching for Brahmaloka. In this way people viewed the long line of bullock carts moving toward Vrndavana.

Many cowherd men simultaneously shouted orders to different people. All the words merged into a mass of indiscernible noise. Except with hand gestures, communication was impossible in the clamor. The combined vibrations of carts, people, drums, and the bellowing of cows silenced all other sounds. At last all those sounds merged quietly within the ethereal element. Learned men proclaim that sound is by-product of ether.

Boarding their cart, Yasoda and Rohini appeared like two valuable jewels. The cart itself looked like a mountain cave enacting a pastime o displaying its storehouse of costly jewels in the form of these two lovely ladies. Their sons Krsna and Balarama shone as the embodiments of bene­diction for the three worlds. With their all-auspicious sons sitting on their laps the two mothers achieved all perfection, and looked very beautiful a the same time. Yasoda and Rohini simultaneously glorified Krsna, from a distance it seemed they were quarreling.

Hundreds of armed sentinels stood guard around the carts. When the bullock procession left Mahavana it looked like the personified wealth of the capital had suddenly risen to touch the sky. It seemed that the goddess of the city personally lead the way to beautify the journey. All that was left of the capital was the land. At that time the advance party of Nanda Maharaja returned from Vrndavana to join the procession. Since such a vast party could not cross the Yamuna before sunset, they decided to camp on the banks of the river. The elderly cowherd men, even without receiving Vrajaraja Nanda's order, erected their tents and prepared for the night. Invisibly, the goddess of the city helped everyone quickly establish his habitat.

Please hear about that splendid city which arose on the bank of the Yamuna. A kaleidoscope of colorful tent canopies covered the ten direc­tions. The cowherd men expertly erected walls made of cloth to surround that temporary city of tents. As in an ordinary city, they made four path­ways bisecting the four directions. They also established footpaths and marketplaces to facilitate the residents.

While sitting under the evening sky chewing their cud, the numerous white cows looked like a collection of soothing moon rays or a small lake of milk. As more and more cows sat amongst them that lake expanded to appear like the ocean of milk. Sunanda, Upananda, and other respected relatives met and conversed with Nanda in his tent. Afterwards they went to their own tents.

Meanwhile they unloaded all the necessary items from the carts. After unyoking the bulls, the caretakers fed them and let them take rest. The servants busied themselves buying and selling different products while the kitchen helpers cleaned and prepared for cooking.

After spending twelve hours moving across the sky, the weary sun god happily met with his wife in the form of the westerly direction. Birds chirped excitedly and soared through the sky before securing themselves in their nests for the night. The peacocks flew up to perch in the treetops. Due to frolicking all day, the deer felt tired and walked lazily along the Yamuna.

Intoxicated honeybees trapped themselves in closing lotus flowers. As a woman conceals herself before running off for a lover's tryst, the presiding devis of the directions covered their faces with the blue veil of darkness. Night blooming red and white lotuses welcomed the evening with blissful smiles. Separated from their lovers, the cakravdka birds wailed piteously. As the day’s heat abated and evening approached, no one could clearly distinguish the forms of the men or the cows. Under the dim light of the twinkling stars the shadows of the cows appeared to be fat and short, while those of men looked long and tall. As the starlight increased, the shadows of the humans grew larger and larger. Just as a charitable man distributes his compassion to one and all, the many lamps in the campsite diffused their light in all directions. Posted sentries guarded all the roads The natural beauty of evening appeared like a goddess eager to serve Sri Krsna.

Satisfied by eating their fill and seeing their calves standing nearby the cows stood peacefully while the cowherd men milked them. The milkins of so many cows produced a tremendous sound that resembled the vibra­tion created at the time of churning the ocean of milk. Krsna derived great pleasure from hearing that beautiful, sweet deep sound. While milk­ing the cows the gopas loudly called their names, "Hee! Hee! Dhavali! Shavali" and the cows responded by mooing. The men affectionately fondled and caressed the cows as they gathered around them.

After taking their evening meal the Vrajavasis relaxed and happily wan­dered about the campsite. The sentries showed off their techniques for staying awake through the night. Seeing this, the Vrajavasis felt confident of their expertise, so they returned to their tents for a peaceful rest.

Three hours before sunrise the wives of the gopas woke up, bathed, dressed in clean cloth, and performed vastu-puja. Then they churned but­ter while singing many enchanting songs glorifying Krsna. The sound of the gopis' jeweled bangles and ankle-bells blended harmoniously with the deep, melodious sound emanating from the large churning pots. That auspicious vibration easily removed all misfortune from the universe. The directions amplified that sound by responding with their echoes. Consid­ering it improper to spend any more time with their husbands, the demi-goddesses woke up at once. Then they listened with rapt attention to the sweet sound of the gopis churning butter.

As the sun rose everyone prepared to cross the Yamuna River, the daugh­ter of the sun god. Following Vrajaraja Nanda's order, the gopas called the cows by making the sound "Hee! Hee!" Mooing in response, the cows entered the water. As they swam across the Yamuna, the cows exhaled strong breaths of air. The heavy, water-soaked tails of the cows hung motionless under the water. Keeping their heads and humps above the water, they flowed with the currents and finally reached the Yamuna s opposite shore.

The horn-less, light-bodied calves felt great happiness as they quickly swam across the river. Crossing from all directions in front of their mothers, the calves reached the opposite shore. The gopas carried the ne bom calves across the Yamuna by hanging them around their necks, an holding their soft legs with their left arms while using their right arms swim. The mothers of the calves followed behind crying anxiously.

The tall humps on the backs of the mature bulls made waves as they moved through the Yamuna. As if in an angry mood, the bulls turned their necks and butted these successive waves with their horns. A captivating scene manifested there. Despite the strong current, the bulls held their heads high and straight, breathed heavily, and quickly crossed the Yamuna. All the innumerable cows made it safely across the Yamuna. But they appeared exhausted from the journey, so they stood in rows on the Yamuna's sandy banks, which looked as white as transparent camphor dust. The groups of white cows beside the Yamuna looked as attrac­tive as the river Jahnavi.

The boats plying on the water looked like the nagapatnis rising up from Patalaloka to playfully extend their jewel-bedecked hoods above the Yamuna. It seemed that from the day the Vrajavasis arrived in Vrndavana, Visvakarma, the architect of the demigods, had made all arrangements to make them happy. The beautiful clear sky looked like a stream of the Ganga meeting the Yamuna. Various aquatics sported within the Yamuna.

Many highly decorated golden boats, exhibiting the epitome of artistic craftsmanship, cruised along the Yamuna. The best among those boats had an ornamental cabin topped with beautiful flags gently flapping in the breeze. Krsna and Yasoda, Rohini, and their maidservants boarded that boat. Krsna enjoyed watching the rows of small waves in the Yamuna. The wonderful effulgence of Krsna's body enhanced the beauty of the Yamuna and made it look like a sparkling gem.

Leaving Yasoda's side, Krsna leaned over the edge of the boat. While supporting Himself with His left hand Krsna stretched His right hand under the water to touch the bottom of the boat. Anticipating some dan­ger, the two mothers tried unsuccessfully to stop Krsna from His frivolous splay. With great concern, Nanda boarded the same boat, quickly picked up Krsna, and sat Him on his lap. Undisturbed, the boatman continued rowing steadily across the Yamuna.

The remaining men and their families boarded other boats and happily crossed the river Yamuna. After ferrying all the people, the boatman used boarding platforms to load all the bullock carts and cross the river again.

Vrajaraja Nanda satisfied the boatmen with valuable clothes and orna­ments

The Killing of Vatsasura

Upon reaching Vrndavana the cowherd men formed a temporary settle­ment. Using their hundreds of bullock carts, they made a boundary wall in the shape of a half circle (chatikard) extending from Kaliya-daha on the bank of the Kalindi to Govardhana Hill, and North to the region of Nandisvara. At that time, Nanda Maharaja's capital of Nandisvara and all its good qualities had not yet manifested. As fire can merge within fire and water can merge within water, similarly, the transcendental qualities of Nanda's old capital of Mahavana entered into the temporary new capi­tal city at Chatikara.

Since the wealth of these two cities was one in all respects, then how can I separately describe the wealth of Vrndavana? The varieties of exotic birds singing and flying about there increased the enchantment of Vrndavana. Deer and other animals roamed throughout the richly foli­ated forests. The banks of the Yamuna glistened attractively, and the gor­geous Govardhana Hill added a unique touch of majestic charm. Seeing the natural and abundant beauty of Vrndavana delighted the hearts of all Nanda's followers.

When Vrajaraja Nanda entered his private quarters, Upananda, Sunanda, and other respected leaders entered their homes, the cows re­laxed in their goshallas, and the florists, pan sellers, and merchants went into their shops. The Vrajavasis could not conceive that everything had happened perfectly by the will of the Lord. Beginning with the Pulindas (aborigines), all the people in Vrndavana felt blissful just by performing their usual domestic duties. As the cows enjoyed the plentiful supply of fresh sweet grass, they soon forgot all about the pastures of Mahavana.

Without their knowledge, the Vrajavasis had inherited the storehouse of Kuvera's wealth and the eight jewels of mystic perfection. Concealing His unlimited opulence (aisvarya), Krsna continued to perform His amaz­ing pastimes in the role of an innocent child. Sometimes due to unavoid­able circumstances Krsna revealed His hidden opulences.

After living in Chatikara for some time, Krsna displayed His pastime of tending cows (go carana Hid). Although he had many gopas to care for hif nine lacs of cows, the King of Vrndavana had to yield to the repeated requests of his mischievous son. Under the influence of Yogamaya Nanda Maharaja decided to engage his beloved son Krsna in tending the cows. Nanda and Yasoda forever exist as the unparalleled examples of tran­scendental parental love. Hearing that her husband considered engaging her tender son in such demanding work, Yasoda protested, "How can you ask your son, who is still on His mother's breast, to accept such a painful engagement?"

Then that wonderfully splendid boy who displays a sweet variety of en­chanting pastimes spoke to His mother, "Mother, do not interfere with My cherished desire to tend the cows. I will not listen to your words or consider your feelings regarding this." Impatient due to His childish na­ture, Krsna continued, "Mother please give Me permission. My friends and I will experience great fun tending the cows. Is there anyone in this world who would not enjoy such work?"

Hearing Krsna's words, mother Yasoda kept quiet and gave up her at­tempt to stop Him. Vrajaraja Nanda was surprised by his wife's sudden silence regarding this matter. Then he chose an auspicious day for Krsna to take out the cows. That day Balarama and all the cowherd boys met in the goshalla. After selecting some calves for Krsna, Nanda Maharaja handed Him a red stick for controlling them.

Seeing His mother and father following Him into the forest, Krsna asked them to return home. He said, "We are experienced in tending calves. Do not worry about us." His parents said, "Alright, but for today do not wan­der far with the calves and come home soon." After preventing Nanda and Yasoda from going any further, Krsna, Balarama, and the other boys showed their expertise in tending the calves.

Krsna's ecstasy grew day by day as He joyfully tended the calves. As Krsna wandered about, He covered Vrndavana with the syama blue color of His bodily effulgence, which shone more brilliantly than a cluster of blue lotus flowers. From all directions in the heavens the demigods watch­ing Krsna's wonderful pastimes with the calves fell unconscious in bound­less joy. Both the celestials and the Vrajavasis enjoyed the fun. The as­tonishing pastimes of Krsna and Balarama continually filled their parents with delight.

Everyday before sunrise the kind-hearted Yasoda, who knows' all moral laws and can purify everyone in the three worlds, tenderly woke up Krsna. After cleansing His mouth, she rubbed Krsna's with fragrant oil, bathed Him, anointed His eyes with kajala, smeared His body with sandalwood pulp, dressed Him, and decorated Him with valuable ornaments. Then she happily fed Krsna many tasty, nourishing foods.

Yasoda followed behind Krsna when He went out with the cows. Brim­ming with parental love, Yasoda said, "Krsna I will go with You to a par­ticular place and then return home." After a short time, however, Krsna spoke some considerate words to prevent Yasoda from going any further. A splendid flower garland swung on Krsna's chest as He walked with His brother and friends. Everyday they took the calves to a place full of succn lent grass. After tasting the fresh green grass the calves would jump around in jubilation. Krsna passed His days absorbed in various childhood pas­times with His calves and friends.

Every morning Yasoda prepared delicious food for Krsna and sent it out to the forest. That food parcel contained enjoyable items that could be licked, chewed, drunk, and sucked. The preparations were also warm and appealing. Upon receiving it, Krsna, Haladhara, and cowherd boys sat down in a circle and ate the food while laughing and joking. After eating they continued tending the cows. The ankle-bells of Krsna filled the forest with captivating sounds, and the touch of His tender lotus feet stimulated the heart of Mother earth.

In the late afternoon Krsna returned from the pastures with the boys and calves. Yasoda, the wife of the crest-jewel of Vrndavana, eagerly waited to receive her beloved son. Looking toward the forest and listening atten­tively, she swelled with anticipation over His return. Engaging the house­hold servants in other duties, mother Yasoda personally did the service of cleansing Krsna's face and limbs when He came home. After feeding Him some nourishing foods, she laid Krsna to rest on a jeweled inlaid bedstead.

Once upon a time a demoniac follower of Kamsa, a devout worshiper of Durga, disguised himself as a calf to mix with Krsna's calves. Just as an open well concealed by tall grass waits to trap an unsuspecting bull el­ephant, this demon pretended to be a friend, though actually he was a thief. Krsna, the crest-jewel of omniscience, immediately recognized the asura imposter and said to Balarama, "Hey Douji! Does this calf belong to Vrndavana? Or is it a man disguised as a calf?" The playmates of Krsna could not determine the calf's identity.

With His left hand, which resembled a gentle lotus flower, Krsna caught the demon by the hind legs, whirled Him overhead like a firebrand, and smashed him to death in the top of a kapittha tree. Assuming a huge, grotesque form, the demon immediately died. Krsna gave Brahman lib­eration to that demon, who was a former mystic yogi. Brahma, Siva, and the other demigods appreciated Krsna's effortless act of killing Vatsasura and came to congratulate Him. An expert such as Krsna can easily perform impossible tasks; therefore such deeds are not at all astonishing.

Krsna, the vanquisher of all demons, looked exceedingly attractive while engaging in His pastimes. The life of the lotus flowers gradually faded away with the diminishing rays of the sun. Seeing the sun slipping behind the dark curtain of the sky, Krsna called His calves and returned honie. Although the character and pastimes of Krsna defy comprehension, they perfectly suit His age and charming personality as the beautiful cowherd boy of Vrndavana.

When the boys and calves approached the edge of town, their respective

mothers happily greeted them. Nanda, Yasoda, and the Vrndavana gopis received Krsna, Balarama, and their own children with an outpouring of love and affection. But the boys resisted when their mothers tried to pick them up and carry them home. The cowherd boys excitedly told Yasoda how Krsna sent a big demon to the house of death without even fighting him. As usual upon arriving home, Krsna was massaged with oil, bathed anointed with sandal pulp, and dressed. Then Krsna ate His evening meal with His father and retired for a pleasurable rest.

The Killing of Bakasura

As Krsna enacated His human-like pastimes, He looked very attractive with a necklace hanging on His chest when He awoke just before sunrise. After taking breakfast Krsna met His playmates and prepared to leave for the day. Following the principles of vaisya dharma, Krsna and His powerful brother Balarama collected the calves and went out to the forest everyday. They brought the thirsty calves to a reservoir of clear, cool wa­ter, and left them on the banks to feed on the fresh sprouts and soft shoots of grass.

At that time Krsna, the beautiful, enchanting cowherd boy who per­forms wonderful pastimes and protects the whole creation, saw an un­usual demon in the shape of a gigantic duck. Kamsa had sent this demon to kill Krsna. He was known as Bakasura, the demoniac brother of Putana, As a good tantric can see the future, Bakasura understood that Krsna fit the description of Kamsa's dreaded enemy.

Bakasura immediately opened his ferocious beak in an attempt to swal­low the Lord. His lower beak lay on the ground and his upper beak pierced the heavenly planets. It seemed he intended to devour all the living enti­ties on earth and in heaven. Krsna's friends felt great anxiety as they beheld that fearful monster.

The playmates of Krsna said, "0 brother, this creature cannot be a bird because he is about to swallow us all in his deadly mouth. Seeing its ag­gressive behavior, it must be a demon in the form of a huge duck, so we should quickly run from here. His body is taller than the peak of Mt. Kailasa. It will be very difficult for us to escape from his gaping mouth. To assure His dearest friends of His protection, Krsna glanced at them with a delicate smile that captivated their minds and satisfied their hearts. Krsna, the undaunted one who awards fearlessness to everyone in creation, smiled at the boys and moved near the demon. In a second that dreadful duck swallowed Krsna. Seeing this seemingly irreversible calam­ity, Balarama and the boys exclaimed, "Alas! Alas! What a disaster!"

The demigods observing from the sky fell unconscious. As a camel spits out fresh mango leaves immediately after chewing them, or a man experi­ences a fiery feeling in his sinuses if he takes water up his nose, similarly, that demon felt a burning sensation from swallowing Krsna and tried to spit Him out. The demon suffered immense distress as Krsna simulta­neously constricted and expanded his throat with a violent force. While rapidly flapping his wings in an attempt to eject Krsna from his throat, the demon felt his life airs rushing out of his heart.

Krsna escaped from the mouth of the demon just as the moon slips out from the mouth of Rahu, or as the sun escapes from the grip of a dense monsoon cloud. Krsna appeared like a lion cub coming out from the mouth of a mountain cave, or a devotee attaining deliverance from the dark well of material existence. Surprisingly, Krsna's clothing and ornaments had not become the least bit sullied from passing through the saliva filled throat of that demon. Looking fresh and beautiful, Krsna whispered some loving words to awaken His friends who had fallen unconscious on the banks of the Yamuna.

Renewing his deadly attack, Bakasura tried to pinch Krsna in his beaks. Krsna grabbed the demon's beaks and split them in half just as easily as a child splits a blade of grass. Rivers of blood flowed in all directions. The two pieces of his dead body looked like twin mountain peaks lying on the ground.

The denizens of the higher planets happily showered flowers from Nanda-kanana (Indra's celestial gardens) upon Bakari (Krsna). Celebrating the victory, the Gandharva and Kinnara women danced and cried in jubila­tion. Their teardrops, which washed away their kajala and fell through the sky, appeared like celestial honeybees dancing amidst the flowers falling from heaven. Dundubhi drums resounded everywhere proclaiming the triumph. Astonished by this wonderful pastime of Krsna, Vaivasvata Manu and many other sages offered prayers.

Witnessing this transcendental feat, Krsna's playmates immersed in di­vine joy. The boys felt that they had regained their lives upon seeing Krsna, the lord of their hearts, walking confidently like a royal bull elephant. Being late afternoon, the cowherd boys collected their calves and returned to Vrndavana along with their charming friend. The soft artistically shaped palms of Krsna's beautiful hands resembled kadamba flowers.

The cowherd boys raced to their homes to tell their parents all about Krsna's remarkable pastimes. Though tired and breathing heavily, they tried their best to explain Krsna's exploits. Due to exhaustion their voices choked up, but their mispronounced words sounded very sweet and satisfying to their parents. The pleasure of hearing about Krsna's killing Bakasura quickly removed everyone's anxiety.

The young gopas said, "Mother, listen to the amazing adventure we had today. You will be surprised to hear how Krsna showed His incredible strength. With our own eyes we saw Him easily vanquish a formidable demon. Driven by false ego, Bakasura tried to kill us. His extremely sharp beaks felt as hot as fire. But just using His bare hands, which are softer and cooler than lotus flowers, Krsna broke that demon's beaks as easily as a child splits a blade of virana grass. By killing that demon Krsna fin­ished all his devious acts."

The sweet talks of the cowherd boys filled their mothers' ears with nec­tar. At first mother Yasoda felt afraid upon hearing that the demon tried to swallow the boys. As she heard more about Her son's expertise in kill­ing that awesome demon, Yasoda and the other mothers felt slightly re­lieved and smiled mildly. Yasoda thought to herself, "Alas! Even though I left Mahavan to escape the harassment of demons, they are still attacking my son. My son is very bold and restless. But what can I do and where can I go? By destiny I am confused and cannot understand the plan of Provi­dence."

After bathing and feeding Krsna His evening meal, Yasoda, the abode of maternal affection, said, "From now on just stay home. Please do not go out to the forest. We have so many men to do this work, so now You can stop tending the calves. You need not take so much trouble for this."

Krsna replied, "But mother, actually all these stories about My heroic exploits are just lies. Do not worry about all these things." Overflowing with love, Yasoda laid Krsna down to rest on a valuable bedstead.

Krsna's eternal form is that of a fifteen year-old youth. However, His kumara and pauganda lilas (childhood and boyhood pastimes) also eter­nally remain within His body. According to His sweet will, Krsna mani­fests one particular pastime form or another. Krsna displays these differ­ent pastime periods to fulfill the desires of His devotees, who themselves are wish fulfilling creepers. Although the stages of His childhood, boy­hood, and youthful pastimes differ in nature, they do not conflict with each other.

Krsna, the embodiment of transcendental bliss, maintains His eternal kaisora-rupa (form of youth) within Himself. His pastimes, therefore, do not undergo any transformation. In order to nourish His batya-lila (child­hood pastimes) Krsna conceals His six opulences and His form of eternal youth by His own sweet will. This is the explanation of Krsna's pastimes.

Although Krsna showed His manifold opulences when He killed Putana, irnavarta, and other demons, He quickly hid these powers in order to Preserve the sweet mellow of vatsalya-rasa (parental love). Therefore the influence of Krsna's divine majestic powers (aisvarya) remain in the back­ground so that He can relish the sweet flavor (madhurya) of His Vrndavana pastimes with His intimate loving servants. Within Krsna's transcenden­tal body of eternity, knowledge, and bliss the various mellows of parental affection, friendship, and paramour love reach perfection. Why does Krsna perform these pastimes? To favor His devotees, who are fixed in the moods of vatsatya, sakhya, and madhurya bhavas, Krsna allows Himself to come | completely under their control. The various pastime periods of Krsna are eternal and beyond judgement and argumentation.

At this time Krsna accepted the flute as His dearest musical instrument. He astonished the people of Vrndavana with the incre4ible artistry and expertise of His flute playing. Commenting on this, the Vrajavasi house­wives said, "0 dear Krsna, Your lips that previously tasted only Your mother's breast milk, now relish the soft notes of Your flute. Which guru has taught You to play so sweetly? 0 darling Krsna, if You play Your melodious flute again I will adorn Your face with tilaka." In response Krsna played exquisitely on His flute to please the hearts of all.

Krsna's magnificent dark body glistens like a tamala tree. With His bright yellow dhoti He looks like a wild elephant cub covered with saffron. A garland of fragrant wild flowers swings over Krsna ankles while He roams and sports from forest to forest just like as baby elephant. Every day Brahma, Siva, Indra and other demigods descend to Vrndavana to have darsana of Sri Krsna. One day before sunrise Krsna asked Yasoda, "You are the Queen of all the people. 0 auspicious one, today I want to take My meal in the forest. So please do not turn down My request?"

Nandarani shook her head from side to side while saying, "No, No, No!" Though not wanting to oppose His mother, Krsna, who removes all misfortune, took a vow to fulfill His cherished desire and said, "Mother, if you do not allow Me to go, then in the name of God I will go anyway."

Balarama, who is always happy to serve His brother, blew loudly on His buffalo hom and readied the cows for the journey. Hearing Balarama's buffalo hom, the cowherd boys left their homes and rushed to meet Krsna. Then Krsna, the supreme controller of the three worlds, asked Yasoda, ; s'Tlease make us happy by giving us a variety of foodstuffs?"

Bi Yielding to her son's request, Yasoda prepared many kinds of fresh ' 'items for the boys' forest picnic. She made superbly thick yogurt that ap­peared like a vast ocean of cream, and heaps of soft, delicate butter that looked like slices of the moon. The rubri appeared like foam on an ocean of kslra. The chunks of cheese challenged piles of snow. Even the eyes of the demigods bulged joyfully upon seeing the khoya. The attractive cakes looked like the orb of the full moon. The pieces of sugar candy looked as beautiful as a heap of hailstones.

Very pure, fragrant, and pleasing yogurt appeared there. The many types of flat rice mixed with milk and aromatic camphor bathed the tongue in nectar and satisfied the mind. The rich creamy sweet rice defeated the nectar of condensed moonshine. The meal also included fragrant lemon and mango pickles, pdpadam, namkeen, gujha, and other types of savories.

The unlimited quantity of foodstuffs competed with Yasoda's bound­less motherly affection. The four types of eatables, which included items to chew, lick, suck, and drink, were expressions of Yasoda's love and de­votion. No one had ever seen such a wide variety of appetizing foods. Being unfamiliar with the unique preparations, which were very rare and not available in the marketplace, no one could properly count them.

Krsna joyfully looked upon all those delectable foods and told His asso­ciates, "Just give up your pride and carry all these preparations for our forest picnic." The cowherd boys submissively agreed to bring everything. Then Krsna, whose superexcellent, enchanting beauty puts millions of Cupids into distress, continued, "0 friends, the hearts of mental specula­tors will never melt because they are hard and dry. And if you walk behind the calves the dry and hard foodstuffs that you are carrying will not melt."

Krsna divided the load of edibles equally among his friends. Seeing this, mother Yasoda brought even more food items to distribute. Each boy carried a stick balanced on his shoulder with pots of foodstuffs tied on the ends. After decorating Krsna with a garland of fresh forest flow­ers, Yasoda handed Him His celebrated flute. Due to Yasoda's deep af­fection for her beloved son, milk automatically dripped from her breasts and wet her blouse. Yasoda and the other mothers walked a short dis­tance with the thousands of boys moving behind the thousands of calves. Just At that time an astrologer arrived announcing that a yajna must be performed to appease the stars and planets. Taking His mother's permis­sion, Balarama stayed home to attend to the astrologer.

Krsna continued to walk along with the calves and cowherd boys. He carried a flute in His tender leaf-like left hand, an elegant stick in His "ght, and an enchanting buffalo hom tucked in His belt. A peacock feather crown rested upon His splendid curly locks. An attractive gunja mala hung trom His neck, a pair of earrings dangled from His ears, and sparkling "ngs adorned His fingers. As Krsna ran along with the cowherd boys a vaijayanti garland swung gracefully across His chest, graced with a splendid golden line. Actually Krsna did not like gem-studded armlets, jeweled bangles ,and the other valuable ornaments given by His mother. He preferred to wear the simple, natural decorations produced from Vraja's forest flowers, leaves, unguents, and mineral powders given by His beloved friends.

The gopa boys looked very attractive with the sticks of foodstuffs sus­pended over their shoulders, and buffalo horns, panpipes, and flutes tucked in their belts. They wore gunja berry ear ornaments and peacock feathers in their topknots. Wrapped in yellow cloth, their thin wastes looked very pleasant and handsome. They wore armlets, bangles, earrings, necklaces, waist-belts, ankle-bells, and jewels tied with black strings looking like creep­ers.

Krsna absorbed Himself in sporting with His friends and calves. For a long time, Mother Yasoda curiously watched the boys play and wander behind the calves. Driving the calves forward, Krsna walked behind. As peacocks dance jubilantly upon seeing a monsoon cloud\ and lake bound lotuses open to drink the sunrays, Mahadeva, Brahma, tndra and other self-satisfied demigods hid behind the clouds to view the breathtaking pastimes of Krsna. Lord Brahma was especially enthusiastic to witness the festival of Krsna's taking out the calves.

Whenever Krsna sped ahead to a distant place, the cowherd boys scur­ried behind shouting excitedly, "I will touch Him first!" "0 no you won't, I will touch Him first!" Upon reaching Krsna, they impelled Him to choose the winner. The cheeks and lips of the Lord bathed in the nectar of His broad smile as He responded to His friends, "It does not matter who got here first, because somehow you have come here and met Me."

While rambling through the forest one boy stole another's boy's lunch package and passed it to a third. And when the boy discovered his lunch bag stolen, he tried to retrieve it. But the thief would throw it to another. After stealing someone's lunch bag they quickly took some food from it and replaced it with their own. The boy who lost his food smiled upon getting it back. Some boys snatched each other's horns, flutes, or herding sticks. One boy stole a second boy's gunja mala, and then a third boy would steal the mala from the second, and then a fourth boy took from the third. Finally, after a short time and a few scuffles all the boys recov­ered their personal belongings. In this way Krsna's friends enjoyed the festival of stealing.

While the calves grazed in distant places to relish fresh green grasses, the gopas leaned their poles against the trees and rested in the shade with Krsna. Then for the pleasure of Krsna they invented various games. See­ing an intoxicated peacock dancing nearby, the boys mimicked its jerky neck movements. Contracting their bodies in funny poses, they attempted to imitate the ducks sitting in the marsh. Some boys played with frcgs, and when the frogs jumped in the water, the boys immediately dove in after them. When birds flew overhead, the boys ran after their shadows on the ground trying to follow their exact courses. They scared the mon­keys by exactly imitating their facial expressions and pulling their tails. When the monkeys climbed the trees, the boys followed and Jumped with them. Some boys sang and danced with exaggerated steps while other boys laughed at their antics.

One boy pretended to be an emperor, and others adopted the roles of his subordinate kings and ministers. A cowherd boy constable caught a boy disguised as a thief while others angrily chided him. One posed as a judge and sentenced that thief. Two boys acting like lambs charged and butted heads while an audience of boys cheered the contest. One boy roared like a tiger to frighten the innocent cowherd boy lambs. Sneaking up from behind, one boy covered the eyes of a friend with his palms and said, "Guess who?"

As lion cubs frolic in a forest, and as intoxicated baby elephants play with their parents, the cowherd boys of Vraja, the personified forms of bliss, joyfully sported with the Supreme Lord appearing amongst them as a simple village boy. Krsna, who killed demons while tending the calves, who is inconceivable to peaceful, self-controlled persons, and who is al­ways restless, looked like a dark cloud floating across a moonlit sky as He moved behind the cows. In this way Krsna and the cowherd boys spent their time absorbed in play and merriment.

Gopal Champu

Childhood pastimes & Moving to Vrindavan

[9] Hearing this all the people headed by Nanda, called them and again mingled with them happily and eagerly. Seating the two amongst them, they gazed at them.

[10] After these questions, Madhukaṇṭha again spoke as it was his turn.

[11] Five days after the remarkable events, Upananda went to his house and inquired from his wife, “Did you go to the house of Nanda today?”

[12] His wife replied, “What more can be said? Who can remain steady without going to his house, what to speak of persons like us who are related to him?”

[13] Upananda said, “If something special happened please tell me.”

[14] His wife said:

The person who has great prema also has great fear. Having eyes is full of worry, unlike having ears or other sense organs. ||1||

[15] Though protected by their fearful mothers who performed faultless garbhādhana saṁskāra, the two boys cause great disturbance since no one can be fully satisfied when they see the two boys play. For instance hear what happened today.

[16] Yaśodā was busy preparing Nanda’s meal along with her relatives. Rohiṇī was helping. The two boys went far away, fooling the nurses, considering the nurses to be an obstacle to their fun.

When the nurses focused on other work for a moment, the two boys hid in a place invisible to their roving glances. Then by playful deceit they ran to a far-off place. They then played noisily with their shouting friends. ||2||

[17] The nurses engaged to protect them realized after a few moments that they had been cheated and quickly went searching for them. Calling their names for a long time they finally gave up and informed Yaśodā and Rohiṇī what had happened.

[18] The two boys went far off to a place where the river was very deep. Hearing this, Yaśodā sent Rohiṇī to bring them back. “Ah! Perhaps some trees like the Yamala-arjuna trees impelled by evil persons or the course of the river will block their path. Please quickly go there while I cook without interruption.”

With troubled body and mind, Rohiṇī went there and called to Kṛṣṇa, breaker of the Arjuna trees, who was playing on the bank of the river. ||3||

[19] Kṛṣṇa, absorbed in play, and controlling the boys, did not heed her call, and had Balarāma also ignore her. Giving up she returned home and send his mother, for whom Kṛṣṇa had some fear.

[20] When she went there, she saw Kṛṣṇa playing with Balarāma and other boys. She called him while milk flowed from her breasts like rain. ||4||

[21] She did not approach immediately, fearing Kṛṣṇa would flee. Please taste the sweetness of her calling.

kṛṣṇa kṛṣṇāravindākṣa tāta ehi stanaṁ piba |

alaṁ vihāraiḥ kṣut-kṣāntaḥ krīḍā-śrānto ’si putraka

“My dear son Kṛṣṇa, lotus-eyed Kṛṣṇa, come here and drink the milk of my breast. My dear darling, you must be very tired because of hunger and the fatigue of playing so long. There is no need to play any more.” SB 10.11.15

[22] He did not come, since he was intent on winning in competition, but she was determined. She thought that Balarāma, an object of equal affection, would heed her words with respect, and shouted to him tenderly.

he rāmāgaccha tātāśu sānujaḥ kulanandana |

prātar eva kṛtāhāraḥ tad bhavān bhoktum arhati ||

pratīkṣate tvāṁ dāśārha bhokṣyamāṇo vrajādhipaḥ |

ehy āvayoḥ priyaṁ dhehi sva-gṛhānyāta bālakāḥ ||

“Nanda Mahārāja, the King of Vraja, is now waiting to eat. O my dear son Balarāma, he is waiting for you. Therefore, come back to please us. All the boys playing with you and Kṛṣṇa should now go to their homes.” SB 10.11.16-17

[23] After she attracted Balarāma in order to make Kṛṣṇa give up playing and became joyful, she spoke with eagerness.

dhūli-dhūsaritāṅgas tvaṁ tāta majjanam āvaha |

janmarkṣaṁ te ’dya bhavati viprebhyo dehi gāḥ śuciḥ ||

“My dear son, because of playing all day, your body has become covered with dust and sand. Therefore, come back, take your bath and cleanse yourself. Today the moon is conjoined with the auspicious star of your birth. Therefore, be pure and give cows in charity to the brāhmaṇas.” SB 10.11.18

[24]Seeing other boys coming from their houses at that time, her desire to take him home increased.

paśya paśya vayasyāṁs te mātṛ-mṛṣṭān-svalaṅkṛtān |

tvaṁ ca snātaḥ kṛtāhāro viharasva svalaṅkṛtaḥ ||

She said, “Just see how all your playmates of your own age have been cleansed and decorated with beautiful ornaments by their mothers. You should come here, and after you have taken your bath, eaten your lunch and been decorated with ornaments, you may play with your friends again.” SB 10.11.19

[25] From infancy Kṛṣṇa was raised under the protection of the brāhmaṇas. He thus stopped his play to give charity to brāhmaṇas. Attracting him with her calling, she then approached him gently, and holding both their arms, she brought them home.

[26] Just as brāhmaṇas chant mantras along with worship of devatās to drive away evil spirits, Yaśodā, though telling a lie when she mentioned that it was his birthday-constellation day, produced great joy as if it were his birthday.

[27] Hearing her words, omniscient Upananda began to reflect: “The two aged mothers have anxiety for their sons, for this land seems to be surrounded by evil men. I will go to Nanda’s assembly and raise this issue for consideration.”

[28] His wife said, “You should again discuss in the assembly.”

[29] The cowherds met in the assembly of Nanda, the shelter of all present, within the cowherd village of Vraja filled with cows. They discussed why protecting the cows was not being properly done in that place.

[30] By living a long time in Mahāvana, all the trees have been destroyed. But those who were elder in years and wisdom as well as Upananda, endowed with prema for Balarāma and Kṛṣṇa, attained great bliss by Kṛṣṇa’s presence. Kṛṣṇa decorated the bed of their laps most wonderfully and, holding his chin, asked fake questions. He moved about to get various objects as toys. Upananda then spoke nicely and was in favor of protecting all the children after seeing the worrisome state of Nanda while living in Mahāvana.

He spoke:

Though you all say that we should not stay here in the interest of cow herding, I say we should not stay here in the interest of the young children. ||5||

Though Nanda’s son is being protected with great care, since many accidents have occurred, what other reason do we need for leaving here? ||6||

When misfortunes occur, we are protected by the Supreme Lord. But it is not proper to make the Lord act on our behalf. ||7||

A person who is moving considers both the place being given up and the place being accepted. He gives up the place which gives grief and accepts the place which gives happiness. ||8||

That place is unsuitable which gives sorrow in this life and the next. Mahāvana is now giving us sorrow on a daily basis. ||9||

One should take shelter of that place which gives happiness in this life and the next. The forest of Vṛndāvana gives the highest happiness and is most pure. ||10||

In Vṛndāvana there is the mountain called Govardhana. It provides everything for the cows and cowherds. ||11||

The cowherds pay their taxes to the forest since they are not restricted like towns. In going from one forest to another, the king’s permission is already granted. ||12||

One must consider which activities will give happiness or fear. One must act quickly, for if one delays there will be increased fear. ||13||

We should leave this place without being lethargic. Whatever effort is put into an action produces a quick result. ||14||

If my reasoning is pleasing to you it is good, for if there is agreement on an object being investigated, it will produce great benefit. ||15||

If you agree to this proposal, have the cows give milk to their calves to full satisfaction and set them off to Vṛndāvana. ||16||

Then household utensils should be packed up and the carts with tent covers should be engaged, for in going to another place, such tents are well known among the cowherds. ||17||

Without argument, the cowherds accepted his words. When seeds are sown on proper soil, they sprout and bear fruit, and not otherwise. ||18||

[31] With the rumbling of drums they all called out, “Let us inform Paurṇamāsī. Send her first and then move the village.” That sound (ghoṣa) confirmed their name “ghoṣa” (cowherds). When cows and humans make a loud noise, and when they reside together, it is called ghoṣa.

There arose many indistinct sounds along with cries to the cows “hihī, hihi; jihi, jihi.” The rumbling of the carts and sounds of musical instruments obscured all other sounds. ||19||

Placing the elders in the carts, holding bows, the cowherds gravely departed with the walking cows. ||20||

[32] When all the carts moved together they made a rattling sound.

People looking from afar, seeing the carts with tent arrangements, said that it looked like a moving village. ||21||

On the road, some ran, some called, some answered, some went back and then forward, some were taking care of their relatives. All were singing the pastimes of baby Kṛṣṇa, while shedding tears, becoming stunned, perspiring, developing goose-bumps and changing complexion. ||22||

The women, wearing new clothing, mounted the carts and began singing with bliss in loud voices. ||23||

O son of king Nanda! O son of Yaśodā! From birth you have increased bliss. You give bliss to all your relatives.

You drank poison which lost its effects by touching you. By your mercy you do not accept others’ faults.

You became blissful on breaking the cart. You are good luck for Gokula.

You are pleasurable by having many names. You always play with Balarāma.

You play in the yard by crawling around. You play together with your friends.

You overcame Tṛṇāvarta. You gave bliss to Nanda.

You take pleasure in releasing the calves. You give happiness and fame to the people of Vraja. Your thieving gives joy to all and shows your great courage.

You performed pastimes of being tied up, and give happiness to all by your nature. ||24||

[33] While singing and desiring to see Kṛṣṇa, they proceeded quickly.

tadā yaśodā-rohiṇyāv ekaṁ śakaṭam āsthite |

rejatuḥ kṛṣṇa-rāmābhyāṁ tat-kathā-śravaṇotsuke ||

Thus hearing about the pastimes of Kṛṣṇa and Balarāma with great pleasure, mother Yaśodā and Rohiṇī, so as not to be separated from Kṛṣṇa and Balarāma for even a moment, got up with them on one bullock cart. In this situation, they all looked very beautiful. SB 10.11.34

[34] On the cart the two women sat in the house-like cart, shining gold and inlaid with jewels, having soft, clean pillows inside, and made brilliant by the effulgence of Kṛṣṇa. ||25||

[35] The topics of discussion were of two types: topics concerning Kṛṣṇa and topics introduced by Kṛṣṇa.

Speaking about Kṛṣṇa:

All the women who went beside the cart pleased the two mothers unlimitedly with known and unknown pastimes of the two boys*. Prema* took on a most surprising form. All topics filled with prema were as if unknown previously. ||26||

[36] Kṛṣṇa said, “O mother! Where is everyone going?”

[37] His mother said, “O son, we are going to a forest called Vṛndāvana.”

[38] Kṛṣṇa said, “When will we go home?”

[39] His mother said with a smile, “We are taking our house with us.”

[40] Kṛṣṇa said, “How can that be explained?”

[41] Balarāma said, “O Kṛṣṇa! These big carts, which are like houses, with places lower down for cooking and other chores, are coming with us.”

[42] Kṛṣṇa, looking with astonishment, touched Balarāma and laughed. He said, “You have spoken the truth since the trees standing far away are also moving.”

[43] His mother and Rohiṇī said with a smile, “O son! The trees are not going anywhere, but only appear to be moving.”

[44] Kṛṣṇa said enthusiastically, “That is all right. But where is Vṛndāvana?”

[45] Rohiṇī said, “O son, it is across the Yamunā River.”

[46] Balarāma said, “We have left the Yamunā far behind. Is there another Yamunā in front of us?”

[47] His mother said, “O son! The river never divides at all.”

[48] Balarāma looked at his mother’s face with joy and astonishment. Kṛṣṇa said, “But you did not consider that the river moves just like the trees in the distance.”

[50] When the two mothers laughed in joy Kṛṣṇa again spoke with eagerness, “O little mother! What abundant joy exists in Vṛndāvana for which we make such endeavors?”

[51] Rohiṇī said, “O son, there are many places for playing and many things to play with.”

[52] Joyfully ornamenting the lap of Balarāma, like a spotless moon, with his dark complexion, Kṛṣṇa, raising himself up with affection for his limbs, raised his head and then looked at Balarāma’s face. Laughing, he joyfully rolled about.

[53] Balarāma, raising his head and revealing jubilant pastimes, made Kṛṣṇa laugh for a long time.

[54] They approached a forest joyful with the touch of the breeze mixed with the waves of the Yamunā. Listening to the conversation of the two mothers, Kṛṣṇa stood up and joined Balarāma. He talked to the comical elders with no teeth, saying “What you say is not correct” while seeing known and unknown trees, animals and birds. Asking about these, and receiving answers, they arrived at a pleasant forest on the bank of the Yamunā.

[55] The questions and answers:

What is that tree with all its leaves quivering? It is a pippala tree. What is that tree with millions of buds? It is an uḍumbara tree. What is that with long locks of hair over there? It is a banyan tree. In this way, on entering the new forest, the mothers and children talked. This marvelous talk gave joy to all people by its showers of sweetness. ||27||

What are those brown and black animals jumping around? Those are deer. What is that animal which is a mixture of a buffalo and a horse? That is known as a rohiṣa deer. What are those animals with branch like horns? Those are sambara deer. The son of Nanda along with Balarāma remains glorious as he asks the names of animals from his mother. ||28||

What is that colored bird? That is a peacock. What is that softly cooing bird? That is a cuckoo. What is the bird talking like a human? That is a parrot. What is that thing going to the flowers? That is a bee. In this way the two boys talked to their mothers while going to the new forest and laughed. They showered the women of Vraja with waves of bliss. ||29||

The inhabitants of Vraja then arrived at the bank of the Yamunā, which became crowded with the carts and cows. When they desired to cross the river, they wandered about making sweet sounds as they talked to each other. ||30||

[56] The two then left their mothers and went to the high cart of their father. ecause of its height, with joyful eyes they saw Vṛndāvana, giving joy with its wildlife, and they saw the river beautiful with blue lotuses.

[57] Nanda and others began talking among themselves: “Oh! That forest across the river from here is most beautiful. It is a like a cloth of various colors, whose edge is carried as a reflection by Yamunā.”

[58] Vṛndāvana has a wonderful flow of sweetness. Like a showering cloud with lightning and a rainbow because of its red, yellow and white flowers, from far off it releases a shower of nectar. Its rare fragrance attracts the bees from the heavenly planets. Vṛndāvana is like a householder welcoming guests, attracting them from afar by its fragrance.

[59] The noise created by the various cries of birds, like an attracting mantra whose subject is Kṛṣṇa, attracts living beings which have ears, though they do not know the meaning of the cries.

[60] When Kṛṣṇa and Balarāma began to see and hear all of this, the cowherd men prepared for the cows to cross the river.

At the time of crossing the bank, the water of the Yamunā became filled with cows in a moment. ||31||

[61] When the cows had crossed the river, the cowherds had the women come down from the covered carts along with the furniture and crafted a boat-like bridge like a highway, using great skill using kāśa, kuśa, śara reeds and bamboo bound together.

[62] When the bridge reached from one side to the other, the people who were on one side became the inhabitants of the other side which was the space between Mathurā and Kāliya’s lake. Singing, laughing and playing, they entered Vṛndāvana with the carts. It is said:

vṛndāvanaṁ sampraviśya sarva-kāla-sukhāvaham |

tatra cakrur vrajāvāsaṁ śakaṭair ardha-candravat ||

In this way they entered Vṛndāvana, where it is always pleasing to live in all seasons. They made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon. SB 10.11.35

[63] With great enthusiasm and eagerness, Kṛṣṇa and Balarāma jumped down from the cart near the bank of the river. Calling their friends with long and short cries, putting them behind, they entered the pure, colorful forest. Looking left and right, they began walking. How can this be described? On entering the forest, Kṛṣṇa perceiving it, touched it and made it blissful.

Poets, ascribing human attributes, describe that forest as singing through the calls of the cuckoo, dancing by the movements of the creepers, and developing goose bumps in its sprouting buds. This is true, since the forest reacted in this way by the touch of Kṛṣṇa’s feet. This will be confirmed later. ||32||

[64] The two experienced bliss and courage by being raised on the shoulders of relatives and being carried around along with their friends. They associated with animals having auspicious marks and went from Vatsa-krīḍa on the bank of the Yamunā to Saṭtīkara.

[65] With the sound of drums and the order of Nanda, with Saṭtikāra in the west and facing the south-east, they stopped at a level area devoid of trees.

Vṛndāvana, whose qualities are revealed by its names, when occupied by Nanda’s group, shone with splendor, as if awakening from sleep. ||33||

They made a living space for the cows by placing the carts in a half-circle within which they placed the cows, providing them with extensive pasturing space. ||34||

niveśaṁ vipulaṁ cakre gavāṁ caiva hitāya ca |

śakaṭāvarta-paryantaṁ candrārdhākāra-saṁsthitam ||

They made a half-circle with carts at the edges which served as a living space for the cows with protection. Hari-vaṁśa (2.9.20-1)

[66] That day they made a living place using the carts.

kaṇṭakībhiḥ pravṛddhābhis tathā kaṇṭakibhir drumaiḥ |

nikhātocchrita-śākhābhir abhiguptaṁ samantataḥ ||

The next day they placed thorny trees, branches which they dug up, and old thorn bushes around the carts. Hari-vaṁśa 2.9.22

With Govardhana visible from the eastern gate, they built houses near a line of trees. ||35||

Though they had given up fine houses, the cowherd houses they built now were not inferior to the previous houses. ||36||

The cowherd village measured eight krośas. The cow pastures within it measured four-and-half krośas. Though this measurement is accepted by material eyes, the place was actually inconceivable in its potency. ||37||

In the middle was Nanda’s house. On its sides were his brothers’ houses. Around those were many other people’s houses. Their houses were arranged according to the amount of their prema. ||38||

[67] As previously they all experienced unprecedented bliss on coming there. The two boys, anxious to play, had a very strong desire to see the forest again. Every day the two wandered around in the forest with their father, herding the cows.

vṛndāvanaṁ govardhanaṁ yamunā-pulināni ca |

vīkṣyāsīd uttamā prītī rāma-mādhavayor nṛpa ||39||

When Rāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure. SB 10.11.36

All the banks of the Yamunā with their natural areas surpassing fields of camphor, Govardhana with piles of rocks suitable for sitting and lying down, and the jeweled earth of Vṛndāvana with its groves of attractive trees, became causes of joy for the two boys. ||40||

[68] Madhukaṇṭha, having finished, folded his hands and spoke:

“O king of the cowherds! You have given birth to a son who, though acting as a child, maintains the universe.” ||41||

[69] When Kṛṣṇa’s pastimes were thus broadcast, as on previous days, all experienced unlimited bliss and then returned to their houses.

atha daśamaṁ pūraṇam

Chapter Ten - Destruction of Vatsāsura

[1] As on previous days the talks began in the early morning.

[2] Snigdhakaṇṭha spoke.

After describing their pastimes while they were extremely young, we will describe their pastimes at the end of their tender kaumāra age.

In my heart I worship Kṛṣṇa’s and Balarāma’s age of kaumāra, in which they gave up drinking breast milk, in which their limbs became well formed, in which their restlessness became prominent, and their long eyes trembled during play, during which they contently laughed and were absorbed in interesting pastimes, during which they became the source of pastimes for all their friends and strongly desired to see the calves. ||1||

Balarāma was white with blue cloth and Kṛṣṇa was blue with yellow cloth. They became skillful at tying the milking ropes and rattling the milk pails. They were fickle in playing and imparted various emotions of love to their friends. ||2||

[3] They gradually learned to dress themselves.

With effort he put on the cloth given by his mother, and, thinking he could tie it, rejected his mother’s help. He became embarrassed on only being able to half dress himself and would put on his clothes as quickly as possible. ||3||

[4] When Nanda would go out with the cows, Kṛṣṇa and Balarāma would go with him and wander about in all directions.

The boys would sit on the lap of Nanda or all the people who came to the forest out of affection for them and would ask about the objects in the forest, giving joy to all. ||4||

[5] Saying boldly, “I will go first” though forbidden to do so, they would take two, four or six cows and, herding them in front, go off playing. Incessantly laughing, they would run while herding cows and bulls and would stop them by grabbing their horns. They would stop five animals at a time.

[6] When some days had passed and meal time had passed, Yaśodā began scolding Nanda with affection, “Are you not doing something unprecedented by taking the two boys to the forest?” When Nanda asked permission from Yaśodā and Rohiṇī for the boys to go the forest, the mothers refused, causing the two boys to feel cheated. They became shy and sorrowful.

[7] Being prevented, the two boys cried with anxious hearts. One time they secretly departed in order to join their father and give joy to their companions. But not recognizing the right path, they met in a pasturing ground outside of Vraja and began playing like herds of calves.

[8] Understanding the active nature of the boys, Nanda and Yaśodā again considered with minds fearful in order that they could preserve happiness, “Since the two boys cannot remain without association of the cows, let them take care of the calves at a place close to Vraja.”

[9] Privately considering the matter with his brothers who knew mantras and finding an auspicious day through priests, he had the boys begin herding the calves with the chanting of auspicious mantras such as puṇyahavācana.

[10] The great cowherds happily gave their young boys the duty of protecting the calves. The two boys appeared beautiful after being bathed, dressed and fed by their mothers, while holding sticks, milking ropes, flutes and buffalo horns.

[11] When leather shoes were brought for him he refused them saying, “No, no.” Using them would be a blow to the dharma of respecting the cows. Seeing Kṛṣṇa act in this way, Balarāma also rejected the leather shoes.

[12] Considering the shower of nectar from those feet, the earth removed all the thorns from that place and made the surface into dust fine like pollen by having the cows’ hooves break it into small pieces so that Kṛṣṇa would wander with his feet in Vṛndāvana. In this way Vṛndāvana, free of insect pests and thorns, is praised in Hari-vaṁśa.

[13] With the appearance of the fine foot prints of Kṛṣṇa’s lotus-petal feet everywhere, everyone became filled with bliss. I will now return to the present topic.

[14] When the boys departed for herding the calves at the auspicious moment, servants who defeated devatās and caused all auspiciousness, carrying ingredients like splendid betel nut, colorful umbrellas, cāmaras, and silk cloth, followed after the boys and experienced indescribable inner happiness.

[15] Starting with their mother and father, at every door the excellent women offered great wealth and performed āratrika with jewels shining like lamps. They sprinkled the boys with fragrant flowers and glorified them with auspicious songs. They satisfied the boys with a profusion of befitting, sweet words. With wide eyes they saw the boys in front of them. The two boys then departed after offering respects to the elders, while experiencing the skill of faultless sounds of musical instruments.

[16] The devatās performed the same activities:

Dressed in blue and yellow cloth, Kṛṣṇa and Balarāma appeared glorious among the children and calves as they played using flutes, canes, leaves, horns, ropes, balls and wooden puppets. ||5||

[17] Looking at the boys in the distance with tenderness, the pious elders then returned home.

[18] After going some distance Kṛṣṇa, Balarāma and the boys first let the calves wander freely and then put them in a group and brought them to a place filled with fresh grass. They boys played there until lunch time. ||6||

The two boys played their flutes, scattered fruits about, and went here and there making sounds with their ankle bells. Imitating bulls, they fought with each other, winning against the opponent. With great affection, taking support of friends, they fought each other with great noise. ||7||

[19] Having the calves eat the grass and drink water, Kṛṣṇa and Balarāma then inspected all of them. Among the calves he hugged one with his arms to relieve its itching, and, touching its forehead with his own, he said, “If you want to go to your mother, I will arrange that.” With such useless words he satisfied the calves.

[20] After the two splashed water on their friends, they put on special forest clothing and, wandering about, became astonished on seeing the wonderful animals and birds.

When the two boys imitated the sounds of an animal, that animal would approach them. When they imitated the roaring of lions or tigers, seeing the animals become frightened, they stopped making those sounds. ||8||

[21] Happy because women sent by their mothers arrived with lunches at noon, Kṛṣṇa quickly called his friends by playing his flute–whose notes sounded like human words in order to give them bliss. When they all gathered, the women honored them, put them in lines and had them sit down, placing Kṛṣṇa and Balarāma in the center. Since the boys desired to eat, the women then served them the food in the proper order.

[22] For fun some of the boys criticized the food. They argued with the women and some of the women answered back. After the amusement of hearing the conversations, a qualified nurse spoke to Kṛṣṇa when he seemed to refuse the food, in order to give pleasure to the servant boys who could obtain the rejected food.

“Carefully I have brought drinks and delicious food. Rohiṇī has carefully prepared it and sent me. Yaśodā has repeatedly ordered me that you should taste the food. You should please us three by eating.” ||9||

[23] After joyfully taking lunch with friends like Rāma and Dāma, Kṛṣṇa performed ācamana and the nurse gave him a golden box filled with camphor-flavored betel. She said, “O child! Please follow your mother’s orders and, giving up your childish behavior, quickly return home.”

[24] Going some distance, considering the boys engaged in playing, she turned her head and with flashing eyes said to the boys skillful at herding the calves, “Cowherd boys! You are the life of Yaśodā. Please bring Kṛṣṇa back quickly.”

[25] When the women had gone, the boys fed the calves the tenderest grass mixed with flowers and headed slowly towards Vraja while dancing, laughing and playing. The sons of Brahmā praised him from the sky and devatās showered flowers. Kṛṣṇa took the path leading home.

[26] Along with Balarāma and his friends, Kṛṣṇa began walking back in order to bring the calves to their pens. Gathering the calves in a group, he became joyful at this success and, seeing the beauty of the calves, experienced contentment. The inhabitants of Vraja saw in front of them that Kṛṣṇa was approaching. As in the morning, he was decorated auspiciously. He offered respects to his mother and father, and, joyful in their presence, went to his house. After bathing he put on fresh clothing. Quickly eating, he then became happy by milking the cows. Calling the calves by saying the mother’s name, he laughed as the calves scurried to their mothers.

Servants brought the abundant milk to the house. Coming to the house, he pleased his mother and then offered her respects. Going to the roof top to rest he gave bliss to all. Putting their sons to sleep, the mothers, surrounded by servant boys, went to the main building to do chores.

[27] After the boys had spent some time blissfully in Vṛndāvana, cruel Kaṁsa, hearing the news of Kṛṣṇa’s arrival in Vṛndāvana from spies, began to think.

[28] “This child of Nanda seems to be the child hidden by Vasudeva deceptively, according to Durgā’s prediction. The child has taken a new body and killed Pūtanā, whose powers were uncontestable, by greater power. My heart fears even his name. He must be killed by some trick. He has thwarted greater and greater devices. It has become useless to attack him. Calling a servant he said, “What does he have most attraction for?”

[29] The servant said, “He has great affection for the calves.”

[30] Kaṁsa said, “You should go to your room.” He spoke to another person. “Bring Vatsāsura to me. He has caused disturbance to Indra.” That person, showing courage with respect, brought Vatsāsura. Vatsāsura stood there in humble state like a drop of water. As dirt dissolves in the presence of water Kaṁsa’s heart melted in the presence of Vatsāsura. He whispered to Vatsāsura, “My friend Vatsāsura! Please go to Nanda’s Vraja and then approach the boy who herds the calves and plays. Disguising yourself as a calf, attack him.”

[31] Thinking, “One should follow the king’s orders” he went to the place as ordered. At a clean place on the bank of the Yamunā called Vatsa-krīḍana, Kṛṣṇa, who kills such demons, while caring for the calves, saw the demon who was poison to the eyes.

[32] Vatsāsura began proudly wandering about with his false motives. The calves sensed his presence by his smell at a place with abundant grass and became agitated at his sight. Seeing their condition, Kṛṣṇa said to Balarāma in a solitary place, “Elder brother! Have you seen a calf near the water which did not come with the others in the morning? ”

[33] Balarāma said, “No, brother.”

[34] Kṛṣṇa said, “Please examine things carefully.”

[35] Balarāma said, “It seems to have a ferocious nature.”

[36] Kṛsṇa said, “O elder brother, it is a demon.”

[37] Balarāma said, “That is true, since he is suddenly looking at the calves and us with a cruel glance.”

[38] Kṛṣṇa said, “If you give permission, I will kill him.”

[39] Balarāma said, “I fear gossip from the people.”

[40] Kṛṣṇa said, “On killing him, it will be clear that he is a demon. No one will criticize us.”

[41] Balarāma said with a smile, “Killer of the enemy! The demon is very devious. Slowly approach him by some trick.”

[42] Kṛṣṇa marked with the Śrīvatsa called the calves close with a stuttering sound and relieved the itching on their throats and bellies. Playing and singing everywhere, he spread joy.

[43] Thinking he had obtained his opportunity, the demon disguised as a calf approached Kṛṣṇa to be scratched. Showing an affection nature, Kṛṣṇa took the calf by its feet and tail and began twirling it around.

By twirling the demon around many times, the demon lost its powers and reverted to its original form. In order to make fruits fall from a tree, he hurled the demon into a bel tree. The cowherd boys praised his grace, which was like that of a dancer, and his power of knowledge. ||10||

The devatās showered laughter and smiles. One could not distinguish the shower of flowers from the shower of smiles. ||11||

[44] The devatās, raising a wave of laughter with smiles, said, “Certainly the conclusions concerning Kṛṣṇa, the killer of demons, has been fulfilled.” They expressed Kṛṣṇa’s thoughts as follows.

“I am a cowherd and I know about cows. If anyone hides himself, I can understand the enemy of the cow by inference. O enemy of the devatās disguised as a calf! How can you escape my hand? If you desire to be free, when dead, you can have liberation.” ||12||

In protecting the calves, Kṛṣṇa and Balarāma protected all people. To do this they took their breakfast and then killed demons. ||13||

[45] Kṛṣṇa and Balarāma returned to their houses as on previous days. They told their friends to keep the killing of the demon secret since it would disturb the elders.

When Kaṁsa heard through spies that Kṛṣṇa had killed Vatsāsura, he closed his eyes repeatedly. When he fainted, his ministers revived him with great difficulty. He then began to consult with his ministers, “I have sent many skillful, proud people to injure Kṛṣṇa but none of them have been able to produce auspiciousness. Though I request them to fool him, my plans are thwarted, and they are killed. What should I do?”

[46] The ministers said, “O lord! We can take the help of Bakāsura, who is very powerful. Those who know him understand that he is the wickedest of all.”

[47] Kaṁsa said, “Yes, he is my best friend. Please send him there.”

Cruel Bakāsura, protected by Kaṁsa, the tormenter of devotees, knowing that Kṛṣṇa would come to the place called Baka-sthala at the mountain of Nandīśvara near a lake, fixed himself there like a moving peak of a mountain. Kṛṣṇa would think that he was a mountain with a gaping mouth resembling a cave.

[48] The cowherd boys along with Kṛṣṇa grazed the calves, made them drink water, and keeping them on the bank, drunk water and bathed each other. Getting out of the water, they dressed themselves. They spread out to collect flowers to decorate themselves. While picking flowers they saw Bakāsura. The boys thought “Is this a mountain in the distance? How has it come here? I see it has a peak. It looks as if Indra has struck it in anger with his thunderbolt. I think it is not a mountain, but some type of animal which must have done something wrong and is hanging its head. I think it is a crane with a sharp beak and frightening appearance.”

[49] Kṛṣṇa said, “It looks like a bird but does not behave like a bird. Is it some new type of crane which is sitting here like a mountain?” ||14||

[50] Desiring to come closer to it, Kṛṣṇa began to speak with deceptive words.

[51] As a baby snake, poisonous even to touch, approached a frog out of curiosity, lotus-eyed Kṛṣṇa surrounded by the boys holding raised sticks, approached the beak of the crane as if he did not know about the demon, though he actually knew.

[52] As a frog tries to swallow a young snake, Bakāsura tried to swallow Kṛṣṇa but could not close his mouth. Oh! By this action which was like dense darkness covering light, he caused great disturbance to Balarāma and Śrīdāma and the other cowherd boys.

Just as Balarāma, though knowing Kṛṣṇa’ strength, experienced pain when Kṛṣṇa went to deliver Rukmiṇī, he experienced pain on seeing Bakāsura’s actions, since prema includes within it all other emotions. ||15||

[53] Since Kṛṣṇa was like a blazing fire in his throat, Bakāsura spit him out quickly. Since Kṛṣṇa would burn his insides, the demon understood that it would be impossible to swallow him. Like a fool Bakāsura tried to squeeze him with the tip of his beak.

[54] But just as Bhīma killed Jarāsandha or just as a child uproots a bamboo tree, by his unlimited strength Kṛṣṇa destroyed Bakāsura’s beak using his hands and then killed him.

When Bakāsura swallowed Kṛṣṇa, the boys and Balarāma fainted. When he spit out Kṛṣṇa, they became conscious. Natural prema does not give regard to others. ||16||

[55] The devatās and the boys became jubilant.

When the killer of Vatsāsura killed Bakāsura, the devatās began dancing and playing musical instruments. Picking jasmine flowers from the Nandana garden, in great joy they showered these flowers continuously. ||17||

[56] Observing Kṛṣṇa’s intention and looking on in surprise, they laughed at Bakāsura:

“O fool! When you tried to swallow me with your beak, I helped you. If all your limbs were torn apart, what fault do I have?” ||18||

When Kṛṣṇa emerged from Baka the boys immediately regained their life. How can one describe their tears, trembling, choked voices and change of complexion? ||19||

[57] With great excitement they immediately went to the lake and bathed. Leaving the place and taking the calves, they departed for their houses.

Returning to their houses they described the actions of Bakāsura and how Kṛṣṇa killed him. ||20||

On hearing the two descriptions, the people first became frightened, with limbs burning and then moistened as if devastation would take place. Then their hairs stood on end. This reaction is not unsuitable since they began to relish the news, sweet as nectar. ||21||

[58] First disturbed and then joyful, they gathered together and went to Nanda’s house. Weeping and seeing and touching Kṛṣṇa’s lotus face, they talked among themselves about all the demons killed including Bakāsura.

“What pious acts have this child and his father performed in past lives? What offenses have the demons committed, for otherwise why would Kṛṣṇa kill them?” ||22||

[59] Because Nanda and others, on appearing in this world, experienced bliss, they are not described in terms of material existence. Śukadeva has also said this:

iti nandādayo gopāḥ kṛṣṇa-rāma-kathāṁ mudā |

kurvanto ramamānāś ca nāvindan bhava-vedanām ||

In this way all the cowherd men, headed by Nanda Mahārāja, enjoyed topics about the pastimes of Kṛṣṇa and Balarāma with great transcendental pleasure and they could not even perceive material tribulations. SB 10.11.58

[60-61] When Ugrasena’s sinful son Kaṁsa heard that Baka had been slain, he became disturbed and began to think, “Ah! They were all expert at deception and killing but were all killed. Therefore I think only Vyomāsura is suitable for this job. He is the son of Sarvamāyāmaya, famous for his strength and highly esteemed.” Thus Kaṁsa, born from the hard womb of Padmavatī, brought Vyomāsura and engaged in him the job.

[62] Flying in the sky and viewing the whole area, he saw near Kamyavana, Kṛṣṇa, acting beyond his age, surrounded by boys of similar age, sporting in a group, but without Balarāma. Seeing that, he began to contemplate.

[63] “Playing, they call each other names like “son of a servant,” “family of thieves,” “thief in front of my eyes,” and “dear to the fools.” They are imitating sheep, shepherds and sheep thieves. They cannot say where the stolen sheep are being taken. The shepherds cannot count the sheep since there are so many. The thieves come silently without being seen. The boy with dark complexion seems to be the shepherd. That boy should not come near me since he is more brilliant than a thousand suns. I should not secretly take him away. He is now inattentive. I can easily steal all the boys who are like his life air wandering about externally. When he becomes overwhelmed with agitation, without struggle I will be able to catch the leader. My master will not be pleased with a half-finished job.”

Thinking in this way he disguised himself as a cowherd boy acting as a thief and entered their playing. Entering a deep forest, he took the remaining boys who were acting as sheep. Stealing more and more boys he kept them in a cave and then sealed the entrance with a rock just as an insect seals other insects in its nest.

[64] Just as a lion runs after a dog and attacks him, Kṛṣṇa, knowing the demon was afflicting the innocent boys, approached the demon in agitation and, catching him, caused him pain.

He threw down that demon that had taken away the boys because of their small size and, blocking his life air, treated him like an animal suitable for sacrifice. ||23||

[65] When the firmness of all his joints was destroyed, Kṛṣṇa let go of him. Seeing his footprints, he followed them to the door of the cave.

Breaking the stone cover, he entered the cave, while shining brightly. He destroyed the darkness in the cave and the darkness of the boys’ hearts. ||24||

The boys, whose pain in the cave was not as great as their pain of separation from Kṛṣṇa, on seeing Kṛṣṇa, regained their life airs. ||25||

Standing up and weeping, the boys caused pain to Kṛṣṇa. The boys felt the mountain was also crying, as it echoed with the cries of the demon. ||26||

Kṛṣṇa pulled them from the cave. Surrounding him, they became free of sorrow by his touch. Seeing the frightful demon dead, they went to the gathering of their friends with joyful hearts. ||27||

The boys and the devatās began praising Kṛṣṇa together. The boys related how they were stolen by the demon. In this way Kṛṣṇa entered Vraja. ||28||

[66] Seeing the dead demon, the devatās, enemies of the demons, showering flowers and revealed the feelings of Kṛṣṇa:

“When thieves play in that place, their breathing stops. You have become devoid of life (vyomatām). What did I do?” ||29||

[67] Finishing the story, the narrator spoke:

“O king of the cowherds! You have given birth to a son who has killed three demons headed by Vyomāsura while playing.” ||30||

[68] Experiencing the death of Vyomāsura directly and filled with great happiness and decorated with smiling faces, they returned to their houses.