All Works (Full)
SB.10.24. Worshiping Govardhana Hill
25. Lord Kṛṣṇa Lifts Govardhana Hill
10.26. Wonderful Kṛṣṇa
SB.10.27. Lord Indra and Mother Surabhi Offer Prayers
Sri Garga Samhita
Canto Three
Śrī Girirāja-pūjā-vidhi The Worship of Śrī Girirāja
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Harivamsa
15 - kṛṣṇaṁ prati gopavākyam - Gopa-s explain to Krishna
vaiśampāyana uvāca
tayoḥ pravṛttayorevaṁ kṛṣṇasya ca balasya ca |
vane vicharatormāsau vyatiyātau sma vārṣikau ||2-15-1
vaiśaṁpāyana said:
(O janamejaya!) In this way, kṛṣṇa and balarāma spent the months of rainy season, playing in the forest.
vrajamājagmatustau tu vraje śuśruvatustadā |
prāptaṁ śakramahaṁ vīrau gopāṁśchotsavalālasān ||2-15-2
When they arrived in vraja, they heard that the time for īndra festival has come. All gopa-s were eager to celebrate the festival.
kautuhalādidaṁ vākyam kṛṣṇaḥ provāca tatra tān |
ko'yaṁ śakramaho nāma yena vo harṣa āgataḥ ||2-15-3
Then kṛṣṇa asked out of curiosity: What is this indra festival, about which all are excited?
tatra vṛddhatamastveko gopo vākyamuvaca ha |
śrūyatāṁ tāta śakrasya yadarthaṁ dhvaja ijyate ||2-15-4
Then one of the elderly gopa-s said: Son, I will tell you why we are worshipping the flag of īndra.
devānāmīśvaraḥ shakro meghānāṁ cārisūdana |
tasya cāyaṁ mahaḥ kṛṣṇa lokanāthasya śāśvataḥ ||2-15-5
O killer of enemies! īndra is the lord of deva-s and (rain) clouds. kṛṣṇa, this festival is for him, the eternal lord of the worlds.
tena saṁchoditā meghāstasya cāyudhabhūṣitāḥ |
tasyaivājṣākarāḥ sasyaṁ janayanti navāmbubhiḥ ||2-15-6
The clouds sent by him, decorated with his weapon (rainbow), produce vegetation with new rain water as ordered by him.
meghasya payaso dātā puruhūtaḥ purandaraḥ |
saṁprahṛṣṭasya bhagavānprīṇāyatyakhilaṁ jagat ||2-15-7
īndra who gives water to the clouds, satisfies the entire world when he is pleased.
tena saṁpāditaṁ sasyam vayamanye ca mānavāḥ |
vartayāmopayuṣjānāstarpayāmaścha devatāḥ ||2-15-8
We and other men consume the grains produced by the vegetation enriched by him and live. We also offer these grains to the gods.
deve varṣati loke'smiṁstataḥ sasyaṁ pravardhate |
pṛthivyāṁ tarpitāyāṁ tu sāmṛtaṁ lakṣyate jagat ||2-15-9
If god showers rain, then vegetation is sustained in this world. If the earth is satisfied, then the world is enjoyable like nectar.
kṣīravatyastvimā gāvo vatsavatyashcha nirvṛtāḥ |
tena saṁvardhitāstāta tṛṇaiḥ puṣṭāḥ sapuṅgavāḥ ||2-15-10
Son! the cows, bulls and calves are maintained healthy by the god with green grass. The satisfied cows give plenty of milk.
nāsasyā nātṛṇā bhūmirna bubhukṣārdito janaḥ |
dṛśyate yatra dṛśyante vṛṣṭimanto balāhakāḥ ||2-15-11
Where there is sufficient rain, there is no shortage of vegetation and grass. When there is adequate rainfall, people do not suffer hunger.
dudoha saviturgā vai shakro divyāḥ payasvinīḥ|
tāḥ kṣaranti navaṁ kśīraṁ medhyaṁ meghaughadhāritam ||2-15-12
īndra directs (milks) the sun's rays (cows) to yield (divine) water. They (sun's rays) yield new milk (water) which is collected by the group of clouds.
vāyvīritaṁ tu megheṣu karoti ninadaṁ mahat |
javenāvartitaṁ caiva garjatīti janā viduḥ ||2-15-13
The clouds pushed by the wind produce great sound. With the repeated sound, people think that the clouds are roaring.
tasya chaivohyamānasya vāyuyuktairbalāhakaiḥ |
vajrāśanisamāḥ śabdāḥ śrūyante nagabhedinaḥ ||2-15-14
The sound of clouds along with the wind, like a thunderbolt, which shatters the mountain can be heard.
tajjalaṁ vajraniṣpeṣairvimuṣchati nabhogataiḥ |
bahubhiḥ kāmagairmeghaiḥ shakro bhṛtyairiveśvaraḥ ||2-15-15
Just as god makes his servants work, īndra uses a number of clouds that freely wander in the sky along with lightening to shower rain on earth.
kvachiddurdinasaṅkāśaiḥ kvaciccinnābhrasaṁnibhaiḥ |
kvachidbhinnāṣjanākāraiḥ kvaciccīkaravārṣibhiḥ ||2-15-16
The sky at some places is cloudy like a bad day; at some places, it is like a shattered mirror, at some other places, it is like broken pieces of aṣjana (black stones) and at some other places, it is drizzling.
maṇḍayatīva devendro viśvamevaṁ nabho ghanaiḥ |
kvaciccīkaramuktābhaḥ kurute gaganaṁ ghanaḥ ||2-15-17
īndra decorates the sky with dense clouds. Sometimes, the sky is adorned with water drops, like pearls, showered by the dense clouds.
evametatpayo dugdhaṁ gobhiḥ sūryasya vāridaḥ |
parjanyaḥ sarvabhūtānāṁ bhavāya bhuvi varṣati ||2-15-18
In this way, indra (parjanya) draws water from earth with the suns rays and forms rain clouds. He showers rain on earth for the benefit of all beings.
yasmātprāvṛḍiyaṁ kṛṣṇa śakrasya bhuvi bhāvinī |
tasmātprāvṛṣi rājānaḥ sarve śakraṁ mudā yutāḥ |
mahaiḥ sureshamarchanti vayamanye ca māṇavāḥ ||2-15-19
kṛṣṇa, hence the rainy season is the time for worshipping indra on earth. All kings worship indra happily by celebrating many festivals. We and other men worship the lord of gods with the festival.
iti srimahābhārate khileṣu harivaṁśe viṣṇuparvaṇi śiśucaryāyāṁ gopavākye paṣchadaśo'dhyāyaḥ
Thus this is the fifteenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, gopā-s explain to kṛṣṇa.
nīlakaṇṭha commentary
atha paṣchadaśe'dhyāye gopānindramakhotsukān |
kṛṣṇaḥ papraccha taddhetuṁ śuśrāvātha taduttaram || 1 ||
· 2-15-1 tayoḥ pravṛttayorityadhyāyadvayam
"āgrāvabhirahanyebhiraktubhirvariṣṭhaṁ
vajramājidharti māyini |
śataṁ vā yasya pracaran svedame
saṁvartayanto vichacarttayannahaḥ" ||
iti mantrasyopabṛṁhaṇārthaṁ mantrārthamāha |
yasya vajriṇaḥ svedamaṁ svagṛhe vāyurvendro vā'ntarīkṣasthāna ityukterantarīkṣe śataṁ vā tato'dhikaṁ vā saṁvarttayantaḥ | saṁvarttaṁ pralayaṁ kurvantaḥ | saṁvarttakā nāma meghā pracaran prācaran saṁsāraṁ kṛtavantaḥ saḥ māyini māyāmanuṣye śrīkṛṣṇe variṣṭhaṁ śreṣṭhatamaṁ vajraṁ aśaniṁ taddhatīṁ mahāvṛṣṭiṁ Ajidharti kṣarati | aktabhi rātribhiḥ saptabhiriti purāṇataḥ saptarātraṁ vajradhāreṇa parjanyena vavarṣtyarthaḥ | tatra hetumāha | āgrāvabhirahanyebhiriti | grāvabhiriti samudāyibhiḥ grāvasamudāyaḥ shilocchayo lakṣyate yaiḥ ahanyebhiḥ ahaḥ kratumarhanti te'hanyāstaiḥ parvate kratubhāji satītyarthaḥ | māyi punaḥ kiṁ cakāretyeta āha | vivarttayannaheti ca anantaraṁ māyī ahaḥ kratūn vivarttayan viparītaṁ varttayannāste iti śeṣaḥ | indrayāgarthamāhṛtaiḥ saṁbhārairgiriyāgaṁ pravarttayiti māyini indro mahatiṁ vṛṣṭiṁ cakāretyarthaḥ | tayoḥ pravṛttayoḥ tayoḥ pravṛttamānayoḥ vytiyātau vyatikrāntau ||
· 2-15-2 vrajaṁ gopasamājam śakramaham indrotsavam |
· 2-15-5 śāśvataḥ kulaparamparāgataḥ |
· 2-15-7 meghasya meghasambandhinaḥ |
· 2-15-8 sasyaṁ dhānyaṁ | varttayāmo jīvāmaḥ upayuṣjānāḥ bbhakṣayantaḥ | sandhirārṣaḥ ||
· 2-15-9 sāmṛtaṁ sajalam ||
· 2-15-10 sapuṅgavāḥ savṛṣāḥ ||
· 2-15-12 dudoheti | gāḥ sūryaraśmīn payasvinīriti strītvaṁ lokāt | āyamarthaḥ | yathāsmākam jaṭharāgniḥ prāṇasahāyo jalaṁ śoṣayati tachcāsmābhirbalasādhye karmaṇi kriyamāṇe romakūpadvārā prasvedarūpeṇa vamati | evaṁ vāyusahāyaḥ sūryaḥ bhūmyādigataṁ jalaṁ śoṣayati tacchendreṇa balasādhye nirantarabhramirūpe karmaṇi prayuktaḥ san kiraṇadvārā charmakośarūpeṣu megheṣu vamati tatastān meghānindro bindan vṛṣṭiṁ pravartayatīti ||
· 2-15-18 payo jalaṁ gobhiḥ raśmibhiḥ parjanya indraḥ ||
· 2-15-19 śakrasya vibhāvinī pūjayitrī pūjākāla ityarthaḥ | mahaiḥ utsavaiḥ ||
iti śrīharivaṁśe viṣṇuparvaṇi tīkāyāṁ paṣchadaśo'dhyāyaḥ
16 - śaradvarṇanam - Description of Autumn Season
vaiśampāyana uvāca
gopavṛddhasya vacanam śrutvā śakraparigrahe |
prabhāvajṣo'pi śakrasya vākyaṁ dāmodaro'bravīt ||2-16-1
vaiśaṁpāyana said:
(O janamejaya!) After hearing the words of the elderly gopa about the śakra (indra) festival, dāmodara (kṛṣṇa), even though he knew well about the splendour of śakra, said:
vanaṁ vanacarā gopāḥ sadā godhanajīvinaḥ |
gāvo'smaddaivataṁ viddhi girayashcha vanāni ca ||2-16-2
We, cow tenders, live in the forest. Our life is sustained by the wealth of cows. Therefore, cows, hills and the forests are our gods.
karṣukāṇāṁ kṛṣirvṛttiḥ paṇyaṁ vipaṇijīvinām |
gāvo'smākaṁ parā vṛttiretattraividyamucyate ||2-16-3
Farming is the livelihood of farmers, trading is the livelihood of merchants. Tending cows is our livelihood. These are said to be three types of livelihoods.
vidyayā yo yathā yuktastasya sā daivataṁ param |
saiva pūjyārchanīyā ca saiva tasyopakāriṇī |
For each, the means of suitable livelihood, is god. One should worship that which is useful for him.
yo'nyasya phalamaśnānaḥ karotyanyasya satkriyām ||2-16-4
dvāvanarthau sa labhate pretya cheha ca mānavaḥ |
One who worships and respects some one with the benefit received from some one else will inherit misfortune in this world and in the other world.
kṛṣyantā prathitā sīmā sīmāntaṁ śrūyate vanam |2-16-5
vanāntā girayaḥ sarve sā cāsmākaṁ gatirdhruvā |
The field ends in a border. That border ends in the forest. The forest ends at the hill. Hence we depend on the hill.
śrūyante girayaścāpi vane'sminkāmarūpiṇaḥ |
pravishya tāstāstanavo ramante sveṣu sānuṣu ||2-16-6
It is heard that, the hills, taking forms as they like, enjoy in the forest. Manifesting various forms, they wander in their peaks.
bhūtvā kesariṇaḥ simhā vyāghrāścha nakhinām varāḥ |
vanāni svāni rakṣanti trāsayanto vanacchidaḥ ||2-16-7
Taking the form of lions and tigers with nails, the forests frighten the forest destroyers and protect themselves from them.
yadā chaiṣāṁ vikurvanti te vanālayajīvinaḥ |
ghnanti tāneva durvṛttānpauruṣādena karmaṇā ||2-16-8
When those who live depending on the forest engage in destructive acts, the forest will kill those wicked people with appropriate actions.
mantrayajṣaparā viprāḥ sītāyajṣāścha karṣukāḥ |
giriyajṅāstathā gopā ijyo'smābhirgirirvane ||2-16-9
Brahmins are engaged in chanting of mantras. Farmers are engaged in tilling. The gopa-s depend on the hill . Hence we should worship the hill and the forest.
tanmahyaṁ rochate gopā giriyajṣaḥ pravartatām |
karma kṛtvā sukhasthāne pādapeṣvatha vā girau ||2-16-10
According to my opinion, we should worship the hill. This should be performed in a comfortable place, under a tree or at the foot of a hill.
tatra hatvā paśūnmedhyānvitatyāyatane śubhe |
sarvaghoṣasya saṁdohaḥ kriyatāṁ kiṁ vicāryate ||2-16-11
There, at an auspicious location, performing animal sacrifice, let us milk all the cows. What are we thinking about (Let us not delay)?
taṁ śaratkusumāpīḍāḥ parivārya pradakṣiṇam |
gāvo girivaraṁ sarvāstato yāntu punarvrajam ||2-16-12
Let us decorate the cows with autumn flowers and circumambulate the hill. Thereafter let the cows return to the vraja.
prāptā kileyaṁ hi gavāṁ svādutoyatṛṇā guṇaiḥ |
śaratpramuditā ramyā gatameghajalāśayā ||2-16-13
The pleasant and beautiful autumn season has arrived. The water is tasty and grass is good for the cows. There are no clouds in the sky.
priyakaiḥ puṣpitairgauraṁ śyāmaṁ bāṇasanaiḥ kvachit |
kaṭhoratṛṇamābhāti nirmayūrarutaṁ vanam ||2-16-14
Due to the flowers in full bloom, the forest has a golden colour. Somewhere the forest appears dark due to thick bushes and small plants. The forest is full of tough grass There is no sound of peacocks.
vijalā vimalā vyomni vibalākā vividyutaḥ |
vivardhante jaladharā vidantā iva kuṣjarāḥ ||2-16-15
Devoid of water, dirt and lightning, the clear water bearing clouds wander in the sky, like elephants without tusks.
paṭunā meghanādena navatoyānukarṣiṇā |
parṇotkaraghanāḥ sarve prasādaṁ yānti pādapāḥ ||2-16-16
The trees appeared dense with leaves since they were showered with strong winds loaded with water bearing clouds. All these trees begin to lose their leaves. (There is plenty of light) and hence they look pleased.
sitavarṇāmbudoṣṇīṣaṁ haṁsacāmaravījitam |
pūrṇacandrāmalacchatraṁ sābhiṣekamivāmbaram |2-16-17
The sky looks like a king at his coronation - The white clouds look like his turban, the swans are like fans and the full moon is like an umbrella held over the head.
haṁsaiḥ prahasitānīva samutkṛṣṭāni sārasaiḥ |
sarvāṇi tanutāṁ yānti jalāni jaladakṣaye ||2-16-18
After the rains, the water in the reservoirs begin to decrease. It looks as though the swans are laughing at them and the cranes have abandoned them.
cakravākastanataṭāḥ pulinaśroṇimaṇḍalāḥ |
haṁsalakṣaṇahāsinyaḥ patiṁ yānti samudragāḥ ||2-16-19
The river which flow to meet her husband, the ocean, appears beautiful with swans sporting in water as her smile, banks as the hips and a pair of cakravaka birds as the breasts.
kumudotphullamudakaṁ tārābhiścitramambaram |
samamabhyutsmayantīva śarvarīṣvitaretaram ||2-16-20
In the night, lotus flowers bloom in water and the sky dazzles with many stars. Both appears to compete with each other, saying, "my beauty is superior to yours".
mattakrauṣcāvaghuṣṭeṣu kamalāpakvapāṇḍuṣu |
nirviṣṭaramaṇīyeṣu vaneṣu ramate manaḥ ||2-16-21
The mind finds great pleasure in the forest where, excited birds sing sweetly, paddy fields ready for reaping look like decorated brides, a pleasant atmosphere prevails like in the house of a married couple.
puṣkariṇyastaḍāgāni vāpyaścha vikachotpalāḥ |
kedārāḥ saritashcaiva sarāṁsi ca śriyājvalan ||2-16-22
The incomparable beauty of ponds and lakes with golden flowers and pools and rivers increase with nourishment.
paṅkajāni ca tāmrāṇi tathānyāni sitānyapi |
utpalāni ca nīlāni bhejire vārijāṁ shriyam ||2-16-23
The water-born red, white and blue lotuses increase the beauty of the water of the lakes.
madaṁ jahuḥ sitāpāṅgā mandaṁ vavṛdhire'nilāḥ |
abhavadvyabhramākāśamabhūccha nibhṛto'rṇavaḥ ||2-16-24
The excitement of the peacocks has ended. The wind is blowing slow. The sky is devoid of clouds. The sea appears to be full.
ṛtuparyāyaśithilairvṛttanṛtyasamujjhitaiḥ |
mayūrāṅgaruhairbhūmirbahunetreva lakṣyate ||2-16-25
The rainy season has ended and the peacocks have stopped dancing. Due to the scattered peacock feathers, the ground appears to be having many eyes.
svapaṅkamalinaistīraiḥ kāśapuṣpalatākulaiḥ |
haṁsasārasavinyāsairyamunā bhāti śobhanā ||2-16-26
The banks of yamunā which were dirty with slush, look beautiful with blooming kāśa flowers where the swans and cranes have made their nests.
kalamāpākaramyeṣu kedāreṣu janeṣu ca |
sasyādā jalajādāścha mattā viruruvuḥ khagāḥ ||2-16-27
The birds, eating the grains in the beautiful fields ready for reaping, and the birds eating fish in the lakes, are making various sounds.
siṣichuryāni jaladā jalena jaladāgame |
tāni sasyāni bālāni kaṭhinatvaṁ gatāni vai ||2-16-28
The young tender plants, dragged by the clouds in the rainy season, have grown up and become hard.
tyaktvā meghamayaṁ vāsaḥ śaradguṇavidīpitaḥ |
eṣa vai vimale vyomni hṛṣṭo vasati candramāḥ ||2-16-29
The moon has abandoned the clothes in the form of clouds. Adorned with the qualities of autumn, the moon happily stays in the clear sky.
kṣīriṇyo dviguṇaṁ gāvaḥ pramattā dviguṇaṁ vṛṣāḥ |
vanānāṁ dviguṇā lakṣmīḥ sasyairguṇavatī mahī ||2-16-30
In the autumn season, the cows give double the quantity of milk. The bulls are doubly excited. The forests are doubly wealthy. Because of abundant vegetation, the earth is enriched with many qualities.
jyotīṁṣi ghanamuktāni padmavanti jalāni ca |
manāṁsi ca manuṣyāṇāṁ prasādamupayānti vai ||2-16-31
The planets and stars released from the cover of clouds, water adorned with lotus flowers, and the minds of people have become pleased.
asṛjatsavitā vyomni nirmukto jaladairbhṛśam |
śaratprajvalitaṁ tejastīkṣṇaraśmirviśoṣayan ||2-16-32
In autumn, the sun, freed from the rain bearing clouds in the sky, producing rays with higher blaze and weakens the essence of earth.
nīrājayitvā sainyāni prayānti vijigīṣavaḥ |
anyonyarāṣṭrābhimukhāḥ pārthivāḥ pṛthivīkṣitaḥ ||2-16-33
The kings of earth provide their army with weapons and march towards other kingdoms looking for victory.
bandhujīvābhitāmrāsu baddhapaṅkavatīṣu ca |
manastiṣṭhati kānṭāsu citrāsu vanarājiṣu ||2-16-34
The mind goes to the beautiful forest lands dazzling with shoeflowers, enriched by mud and sediments.
vaneṣu ca virājante pādapā vanaśobhinaḥ |
śrasanāḥ saptaparṇāścha kovidārāścha puṣpitāḥ ||22-16-35
iṣusāhvā nikumbhāścha priyakāḥ svarṇakāstathā |
sṛmarāḥ pechukāścaiva ketakyashcha samantataḥ ||2-16-36
The trees in full bloom, such as, śrasanā, saptaparṇā, kovidāra, iṣusāhvā, nikumbhā, priyakā, svarṇakā, and ketaki dazzle adding beauty to the forest. Many kinds of deer and owls roam in a happy mood.
Translator's note:
The botanical names of the trees mentioned in this śloka, according to the Monier Williams Dictionary are as follows:
śrasanā - Terminalia Tomentosa
saptaparṇā - Alstonia Scholaris
kovidāra -Bauhinia Variegata
iṣusāhvā -
nikumbhā - Croton Polyandrum
priyakā - Nauclea - Cadamba - Several plants - Terminalia Tomentosa
svarṇakā - suvarṇaka - Cathartocarpus Fistula
ketaki -Pandanus odoratissimus
vrajeṣu ca viśeṣeṇa gargarodgārahāsiṣu |
śaratprakāśayoṣeva goṣṭheṣvaṭati rūpiṇī ||2-16-37
In those vrajas, the autumn season roams like a beautiful young woman, where specially, milk, curd and butter are filled in pots creating sound which appears like the laughter of the season.
nūnaṁ tridaśabhūyiṣṭhaṁ meghakālasukhoṣitam |
patatriketanaṁ devaṁ bodhayanti divaukasaḥ ||2-16-38
It is sure that the gods are waking up the lord having garuḍa on his flag, from his comfortable rest in the rainy season.
śaradyevaṁ susasyāyāṁ prāptāyāṁ prāvṛṣaḥ kṣaye |
nīlacandrārkavarṇaiścha rachitaṁ bahubhirdvijaiḥ ||2-16-39
After the rainy season, the autumn season decorated with beautiful vegetation has arrived, along with many birds with multiple colours, such as blue like clouds, white like moon and sun.
phalaiḥ pravālaiścha ghanamindracāpaghanopamam |
bhavanākāraviṭapaṁ latāparamamaṇḍitam ||2-16-40
The trees are full of fruits, dense with tender leaves. They look beautiful, like clouds decorated with rainbow. The huge branches decorated with creepers look like houses.
viśālamūlāvanataṁ pavanābhogamaṇḍitam |
archayāmo giriṁ devaṁ gāścaiva ca viśeṣataḥ ||2-16-41
The roots of the trees have spread far and wide. The trees enjoy good air. We should specially worship the hill along with the cows.
barhāpīḍaiścha daṁśitaiḥ |
ghaṇṭābhiścha pralambābhiḥ puṣpaiḥ śāradikaistathā ||2-16-42
Let us decorate the horns of the cows with peacock feathers. Let us tie bells on their neck and decorate the cows with autumn flowers.
śivāya gāvaḥ pūjyantāṁ giriyajṣaḥ pravartyatām |
pūjyatāṁ tridaśaiḥ shakro girirasmābhirijyatām ||2-16-43
Let us worship the cows for our well being. Let us start the worship of the hill. Let the gods worship indra and let us worship the hill.
kārayiṣyāmi goyajṣaṁ balādapi na saṁśayaḥ |
yadyasti mayi vaḥ prītiryadi vā suhṛdo vayam ||2-16-44
gāvo hi pūjyāḥ satataṁ sarveṣāṁ nātra saṁśayaḥ |
If you are pleased with me and if we seek the good of all, then I will carry out the cow festival forcefully. There is no doubt that the cows are to be worshipped always by all.
yadi sāmnā bhavetprītirbhavatāṁ vaibhavāya ca |
etanmama vacastathyaṁ kriyatāmavicāritam ||2-16-45
If you are happy with my explanation, then for your own progress, accept my words without any hesitation and proceed accordingly.
iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi śaradvarṇane śoḍaśo'dhyāyaḥ
Thus this is the sixteenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, description of Autumn season.
nīlakaṇṭha commentary
etasmin ṣoḍaśe'dhyāye yuktibhirmaghabhedanaṁ |
upendreṇa mahendrasya śarado varṇanaṁ tathā || 1 ||
· 2-16-1 gopavṛ+ddhasya vacanaṁ śrutvā śakraparigrahe indramahotsavasvīkāre ||
· 2-16-3 paṇyaṁ vikreyaṁ dravyaṁ vipaṇijīvināṁ vaṇijāṁ traividyaṁ vārtārūpāyāḥ vidyāyā bhedatrayaṁ ||
· 2-16-4 vidyayā vārttayā
· 2-16-6 tanavastanūḥ
· 2-16-8 eṣāṁ vanānāṁ vikurvanti vikāraṁ janayanti | vanālayāḥ bhillādyāḥ vanajīvino gopatakṣādyāḥ||
· 2-16-10 karma svastivācanādikaṁ sukhastāne pādapādisannidhau same deshe ||
· 2-16-11 vitatya kuṇḍamaṇḍapādikaṁ vistārya kriyatāṁ | ekatreti śeṣaḥ ||
· 2-16-13 pramuditā pramuditajanatvāt ||
· 2-16-14 priyakaiḥ kadambhabhedaiḥ bāṇāsanaiḥ jhiṇṭipucchaiḥ nirmayūrarutaṁ varṣāpagamāt
· 2-16-15 balākeva balākā ākasmikapātā'śaniḥ tadrahitā vibalākāḥ ||
· 2-16-17 sābhiṣekamiva paṭṭābhiṣiktanṛpatitulyam ||
· 2-16-20 abhyutsmayanti garvamāviṣkurvanti | bahutvamārṣam
· 2-16-21 kalamāpakvapāṇḍuṣu dhānyamaṣjarīpākapiṅgeṣu nirviṣṭāḥ kṛtavivāhāstadvadramaṇīyeṣu krauṣchapuruṣayoḥ dhānyavarāṅganayoścha sāmyam ||
· 2-16-24 sitāpāṅgāḥ mayūrāḥ nibhṛtaḥ pūrṇaḥ
· 2-16-25 ṛtuparyāyo varṣāpagamastena śithilaiḥ vṛttaṁ samāptaṁ yannṛtyaṁ tadā samujjhiyataiḥ ||
· 2-16-26 vinyāsaiḥ upaveśanasthalaiḥ ||
· 2-16-27 jalajādāḥ matyāśinaḥ ||
· 2-16-3 2 viśoṣayan rasāniti śeṣaḥ ||
· 2-16-34 bandhujīvaiḥ raktapuṣpaiḥ amitaḥ tāmrāsu lohitāsu ||
· 2-16-36 iṣusāhvāḥ bāṇāṣanāḥ nikumbāḥ dantiviṭapāḥ svarṇakāḥ svarṇavarnāḥ puṣpitā iti pūrvaṇānvayaḥ | sṛmarā mṛgaviśeṣāḥ teṣāṁ śaradi darśanāt | pechukāḥ ghūkāḥ iti kechit ||
· 2-16-42 sāvataṁsaiḥ samukuṭaiḥ barhāpīḍaiḥ mayūrapatrabhuṣābhistatraiva śṛṅgeṣu daṁśiterbaddhe ||
iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ ṣodaśo'dhyāyaḥ
17 – govardhanamahotsavaḥ - Performance of ṁountain-ṣacrifice
vaiśampāyana uvāca
dāmodaravacaḥ śrutvā hṛṣṭāste goṣu jīvinaḥ |
tadvāgamṛtamāsādya pratyūcuraviśaṅkayā ||2-17-1
vaiśampāyana said:
(O janamejaya!) Hearing the words of dāmodara (kṛṣṇa) happily, the people who depend on cows for their livelihood, enjoyed the sweet nectar (amṛta) of the talk and replied without any doubt.
tavaiṣā bāla mahatī gopāṇāṁ hitavardhinī |
prīṇayatyeva naḥ sarvānbuddhirvṛddhikarī gavām ||2-17-2
O child (kṛṣṇa), your thoughts are great and in favour of the wishes of gopas. All of us are pleased with your thoughts. Your intellect is for the welfare of the cows.
tvaṁ gatistvaṁ ratishcaiva tvaṁ vettā tvaṁ parāyaṇam |
bhayeṣvabhayadastvaṁ nastvameva suhṛdāṁ suhṛt |2-17-3
You are our dependence. You are our happiness. You are our shelter. You protect us from our fears. You are our well-wisher.
tvatkṛte kṛṣṇa ghoṣo'yaṁ kṣemī muditagokulaḥ |
kṛtsno vasati śāntāriryathā svargaṁ gatastathā ||2-17-4
This vraja is created by you. We are happy and well because of you. Our enemies have become silent. We are living happily as though in heaven.
janmaprabhṛti karmaitaddevairasukaraṁ bhuvi |
boddhavyāccābhimānāccha vismitāni manāṁsi naḥ ||2-17-5
Since birth you have performed tasks which are not easy even for the deva-s to perform on the earth. In view of all these and your proud words, we are astonished.
balena ca parārdhyena yaśasā vikrameṇā ca |
uttamastvaṁ manuṣyeṣu deveṣviva purandaraḥ |2-17-6
You are the best among men in strength, fame and prowess. Among gods, you are equal to indra.
pratāpena ca tīkṣṇena dīptyā pūrṇatayāpi ca |
uttamastvaṁ ca martyeṣu deveṣviva divākaraḥ ||2-17-7
You are the best among men due to influence, strong effulgence, complete vision like sun among the gods.
kāntyā lakṣmyā prasādena vadanena smitena ca |
uttamastvaṁ ca martyeṣu deveṣviva niśākaraḥ ||2-17-8
You are the best among men due to your beauty, prosperity, pleasantness, face and smile like moon among the gods.
balena vapuṣā caiva bālyena caritena ca |
syātte shaktidharastulyo na tu kashchana mānuṣaḥ ||2-17-9
There is no other powerful man equal to you in strength, body and childhood activities.
yattvayābhihitaṁ vākyaṁ giriyajṣaṁ prati prabho |
kastallaṅghayituṁ shakto velāmiva mahodadhiḥ ||2-17-10
Lord! Who is able to oppose your words on your views regarding the hill sacrifice (giri-yajṣam) like a great ocean breaking its shore?
sthitaḥ śakramahastāta śrīmāngirimahastvayam |
tvatpraṇīto'dya gopānāṁ gavāṁ hetoḥ pravartyatām ||2-17-11
O son! From today, we shall stop the indra sacrifice and conduct the hill sacrifice which you have introduced for the benefit of gopa-s and cows.
bhojanānyupakalpyantāṁ payasaḥ peśalāni ca |
kumbhāścha viniveśyantāmudapāneṣu śobhanāḥ ||2-17-12
Let us collect beautiful pots of milk. Let us keep beautiful pots of water near the well.
pūryantāṁ payasā nadyo droṇyaścha vipulāyatāḥ |
bhakṣyaṁ bhojyaṁ ca peyaṁ ca tatsarvamupanīyatām ||2-17-13
Let us fill canals and boats with milk. Let us prepare and bring snacks, food and drinks.
bhājanāni ca māṁsasya nyasyantāmodanasya ca |
trirātraṁ caiva saṁdohaḥ sarvaghoṣasya gṛhyatām ||2-17-14
Let us arrange with pleasure, the plates and vessels for rice and meat. Let us collect milk and milk products for three days and nights.
viśasyantāṁ ca pashavo bhojyā ye mahiṣādayaḥ |
pravartyatāṁ ca yajṣo'yaṁ sarvagopasusaṁkulaḥ ||2-17-15
Let us kill the animals such as buffalos to be eaten. Let this sacrifice be conducted with all gopas.
Anandajanano ghoṣo mahānmuditagokulaḥ |
tūryapraṇādaghoṣaiścha vṛṣabhāṇāṁ ca garjitaiḥ ||2-17-16
hambhāravaiścha vatsānāṁ gopānāṁ harṣavardhanaḥ |
Afterwards, there was a great jubilation in the vraja along with the playing of musical instruments, the bellowing of the bulls, and the mooing of calves, leading to the joy of gopas.
dadhno hrado ghṛtāvartaḥ payaḥ kulyāsamākulaḥ ||2-17-17
māṁsarāśiḥ prabhūtāḍhyaḥ prakāśaudanaparvataḥ |
saṁprāvartata yajṣo'sya girergobhiḥ samākulaḥ ||2-17-18
tuṣṭagopajanākīrṇo gopanārīmanoharaḥ |
Along with a pond of curd, a vortex of ghee, a river of milk, a variety of meat and a mountain of cooked rice, the entire complex of vraja including the happy gopa-s and beautiful gopi-s proceeded for the hill sacrifice.
bhakṣyāṇāṁ rāśayastatra śataśaśchopakalpitāḥ |
gandhamālyaiścha vividhairdhūpairuchcāvacaistathā ||2-17-19
There were hundreds of varieties of food . The sacrifice was complete with varieties of fragrant garlands and incense.
athādhiśṛtaparyante saṁprāpte yajṣasaṁvidhau |
yajṣaṁ girestithau saumye cakrurgopā dvijaiḥ saha || 2-17-20
At the start of the sacrifice, the items were offered to the fire as ordained. The gopa-s performed the sacrifice along with brahmins on an auspicious day.
yajanānte tadannaṁ tu tatpayo dadhi chottamam |
māmsaṁ ca māyayā kṛṣṇo girirbhūtvā samashnute ||2-17-21
At the end of the sacrifice, by illusion, kṛṣṇa became the hill and consumed the best rice, milk, curd and meat which were offered.
tarpitāścāpi viprāgryāstuṣṭāḥ saṁpūrṇamānasāḥ |
uttasthūḥ prītamanasaḥ svasti vācyaṁ yathāsukham ||2-17-22
In the sacrifice, the brahmanas were treated with food, drinks and gifts. All their requirements fulfilled, they blessed all and prayed for their well-being.
bhuktvā cāvabhṛte kṛṣṇaḥ payaḥ pītvā ca kāmataḥ |
saṁtṛpto'smīti divyena rūpeṇa prajahāsa vai ||2-17-23
After the ritual bath at the end of the sacrifice, kṛṣṇa ate the offerings, drank milk to his satisfaction and said: I am completely satisfied. Saying this he started laughing in the form of the deity of the hill.
taṁ gopāḥ parvatākāraṁ divyasraganulepanam |
girimūrdhni sthitaṁ dṛṣṭvā kṛṣṇaṁ jagmuḥ pradhānataḥ ||2-17-24
Seeing the hill deity standing on the peak of the hill wearing divine garlands, smeared with divine ointments, the gopa-s considered him as shelter, as kṛṣṇa.
bhagavānapi tenaiva rūpeṇāccāditaḥ prabhuḥ |
sahitaiḥ praṇato gopāirvavandātmānamātmanā ||2-17-25
Splendorous Lord kṛṣṇa, concealing his form, offered his obeisance to himself in the form of the hill deity along with gopas.
tamūcurvismitā gopā devaṁ girivare sthitam |
bhagavamstvadvashe yuktā dāsāḥ kiṁ kurma kiṅkarāḥ ||2-17-26
Astonished by the hill deity standing on the peak of the hill, the gopa-s said: Lord, we are at your service. Tell us, what shall we do to serve you?
sa uvāca tato gopāngiriprabhavayā girā |
adyaprbhṛti chejyo'haṁ goṣu yadyastu vo dayā ||2-17-27
Then he told gopa-s in a voice coming from the hill: If you are kind to cows, worship me through the cows from today.
ahaṁ vaḥ prathamo devaḥ sarvakāmakaraḥ śubhaḥ |
mama prabhāvāccha gavāmayutānyeva bhokṣyatha |1-17-28
I am your principal god. I fulfill all your wishes. By my splendour, you will have ten thousand cows and you will enjoy their products.
shivashcha vo bhaviṣyāmi madbhaktānāṁ vane vane |
raṁsye ca saha yuṣmābhiryathā divigatastathā ||2-17-29
I will be helpful to all of you who are devotees of me. Just as I live in my heavenly abode, I will remain with you happily.
ye cheme prathitā gopā nandagopapurogamāḥ |
eśāṁ prītaḥ prayachcāmi gopānāṁ vipulaṁ dhanam ||2-17-30
I am pleased with gopa-s such as nandagopa. I will grant them wealth and prosperity.
paryāpnuvantu kṣipraṁ māṁ gāvo vatsasamākulāḥ |
evaṁ mama parā prītirbhaviṣyati na samśayaḥ ||2-17-31
Now, quickly arrange to circumambulate me along with cows and calves. There is no doubt that by doing so, I will be greatly pleased.
tato nīrājanārthaṁ hi vṛndaśo gokulāṇi tam |
parivavrurgirivaraṁ savṛṣāṇi samantataḥ ||2-17-32
Afterwards, the cows and bulls of the vraja assembled for circumambulating the great hill.
tā gāvaḥ pradrutā hṛṣṭāḥ sāpīḍastabakāṅgadāḥ |
sasrajāpīḍaśṛṅgāgrāḥ śataśo'tha sahasraśaḥ ||2-17-33
Hundreds of thousands of cows, their heads and legs decorated with flowers, and horns adorning flower garlands happily and quickly began to circumambulate the hill.
anujagmushcha gopālāḥ kālayanto dhanāni ca |
bhakticchedānuliptāṅgā raktapītasitāmbarāḥ ||2-17-34
The cows were driven by by gopa-s who followed them with their bodies smeared with fragrant pastes. They were dressed in red, yellow and white clothes.
mayūracitrāṅgadino bhujaiḥ praharaṇāvṛtaiḥ |
mayūrapatravṛntānāṁ keśabandhaiḥ suyojitaiḥ ||2-17-35
They were wearing armlets of peacock feathers on their arms. They carried sticks in their hands. Their heads were decorated with suitable head bands of peacock feathers.
babhrājuradhikam gopāḥ samavāye tadādbhute |
anye vṛṣānāruruhurnṛtyanti sma pare mudā ||2-17-36
gopālāstvapare gāścha jagṛhurvegagāminaḥ |
Due to this, the gopa-s looked enchanting in that assembly. Some were riding on the backs of the bulls while others were dancing. Other gopa-s were catching the running cows and calves.
tasminparyāyanirvṛtte gavāṁ nīrājanotsave ||2-17-37
antardhānaṁ jagāmāśu tena dehena so'chalaḥ |
When the circumambulation of the cows were completed, the deity of the hill disappeared along with his body.
kṛṣṇo'pi gopasahito vivesha vrajameva ha || 2-17-38
kṛṣṇa along with gopa-s returned to vraja.
giriyajṣapravṛttena tenāścharyeṇa vismitāḥ |
gopāḥ sabālavṛddhā vai tuṣṭuvurmadhusūdanam ||2-17-39
Astonished by the wonderful conclusion of the hill sacrifice, all the gopa-s including the elders, men and boys praised madhusūdhana (kṛṣṇa).
iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi giriyajṣapravartane saptadaśo'dhyāyaḥ
Thus this is the seventeenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, performance of mountain sacrifice.
nīlakaṇṭha commentary
atha saptadaśedhyāye govardhanamahotsavaḥ
varṇyate hariṇā klṛpto darśanaṁ tasya cādbhutam || 1 ||
· 2-17-1 aviśaṅkyā indrāt bhayaṁ aśaṅkamānā ityarthaḥ
· 2-17-3 aśaṣkāyāṁ bījamāhustvamiti | parāyaṇam āśrayaḥ ||
·
· 2-17-4 yathā svargaṁ gataḥ svargatha iva ||
· 2-17-5 etacchakaṭabhaṅgādibhi karma dṛṣṭveti śeṣaḥ | boddhavyāt draṣṭuṁ yogyāttavābhimānādahaṁkārādahaṁ kārayiṣyāmi goyajṣaṁ balādetanna saṁśayaṁ ityevaṁrūpāt | ekaśvakāraḥ pādapūraṇārthaḥ |
· 2-17-9 ve tyayā tulyaḥ śaktidharaḥ kārtikeyaḥ ||
· 2-17-11 tvatpraṇītastvayā pravartitaḥ ||
· 2-17-13 nadyaḥ sudhāmayyo dīrghakulyāḥ drauṇyastādṛśāni kuṇḍāni ||
· 2-17-14 saṁdohaḥ payaādiḥ gṛhyatāṁ natu vikreyaḥ |
· 2-17-17 daghno hradaḥ ghṛtāvarttaḥ sārarūpeṇa ghṛtaṁ yatropayārvarttate sa tathā ||
· 2-17-18 prabhūtaścāsau āḍhyaścha bhūyānsaṁrakārakadravyasaṁyuktaścha yasminnityarthaḥ ||
· 2-17--19 adhisṛtāni vahnistāni carustālYādīni paryantāni samīpe āsāditāni yasmin ||
· 2-17-24 pradhānataḥ mukhyāsttatvajṣāḥ jagmuḥ śaraṇamiti śeṣaḥ ||
· 2-17-26 taṁ girishikharastam ||
· 2-17-31 paryāpnuvantu pradakṣiṇaṁ kurvantu ||
· 2-17-33 sāpīḍāḥ saśirobhūṣaṇāḥ tāścha tāḥ stabakāṅgadāḥ puṣpaguchcākārāṇi bāhūbhūṣaṇāni yāsāṁ tāḥ | srajashcha āpīḍāḥ śṛṣgārabhūṣaṇāni taishcha sahitāni sasrajāpīḍāni śṛṅgāgrāṇi yāsāṁ tā ||
· 2-17-34 kālayanto niyamanantaḥ dhanāni godhanāni bhakticchedairvibhāgabhedaiḥ anuliptāṅgāḥ nānāvarṇairanulepitāni pṛthak pṛthagaṅgāni yaistādṛśā ityarthaḥ ||
· 2-17-35 praharaṇāvṛtaiḥ sāyudhaiḥ mayūrapatrāṇāṁ vṛntāni madhyaśaṅkavaḥ teṣām ||
iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ saptadaśo'dhyāyaḥ
18 - govardhanadhāraṇam - Hoisting the Govardhana Mountain
vaiśampāyana uvāca
mahe pratihate śakraḥ sakrodhastridaśeśvaraḥ |
saṁvartakaṁ nāma gaṇaṁ toyadānāmathābravīt ||2-18-1
vaiśaṁpāyana said:
(O janamejaya!) When the sacrifice was stopped, the lord of gods (indra) became angry. He ordered the water bearing clouds named saṁvartaka.
bho balāhakamātaṅgāḥ śrūyatāṁ mama bhāṣitam |
yadi vo matpriyaṁ kāryam rājabhaktipuraskṛtam ||2-18-2
Clouds, powerful as elephants! Hear my words. If you are loyal to me and if you wish to please me, then do as I say.
ete vṛndavanagatā dāmodaraparāyaṇāḥ |
nandagopādayo gopā vidviṣanti mamotsavam ||2-18-3
The gopa-s such as nandagopa residing in vṛndāvana condemn my festival, depending on dāmodara (kṛṣṇa).
ājīvo yaḥ parasteṣāṁ gopatvaṁ ca yataḥ smṛtam |
tā gāvaḥ saptarātreṇa pīḍyantāṁ varṣamārutaiḥ ||2-18-4
By showering rain for seven days, torture the cows, who are the livelihood for the people there.
airāvatagataścāhaṁ svayamevāmbudāruṇaṁ |
srakṣyāmi vṛṣṭiṁ vātaṁ ca vajrāśanisamaprabham ||2-18-5
Riding on the back of airāvata, I will personally go there to oversee this terrible rain accompanied by thunder, lightning and strong winds.
bhavadbhiśchaṇḍavarṣeṇa charatā mārutena ca |
hatāstāḥ savrajā gāvastyakṣyanti bhuvi jīvitam ||2-18-6
When you begin thundershowers accompanied by strong winds, the cows and the people of vraja will be distressed and forced to give up their lives.
evamājṣāpayāmāsa sarvāṣjaladharānprabhuḥ |
pratyāhate vai kṛṣṇena śāsane pākaśāsanaḥ ||2-18-7
The powerful indra (pākaśāsana), with his sacrifice stopped by kṛṣṇa, thus ordered all the rain bearing clouds.
tataste jaladāḥ kṛṣṇā ghoranādā bhāyāvahāḥ |
ākāśaṁ cādayāmāsuḥ sarvataḥ parvatopamāḥ ||2-18-8
Then the terrible, dark coloured, water bearing clouds resembling mountains began to thunder as they covered the sky.
vidyutsaṁpātajananāḥ śakracāpavibhūṣitāḥ |
timirāvṛtamākāśaṁ cakruste jaladāstadā ||2-18-9
The rain bearing clouds, decorated with rainbows and accompanied by lightning covered the sky. The sky became dark.
gajā ivānyasamyuktāḥ kechinmakaravarchasaḥ |
nāgā ivānye gagane cherurjaladapuṅgavāḥ ||2-18-10
Some clouds looked like elephants walking side by side. Others looked like crocodiles. Some other clouds looked like serpents in the sky.
te'nyonyaṁ vapuṣā baddhā nāgayūthāyutopamāḥ |
durdinaṁ vipulaṁ cakruścādayanto nabhastalam ||2-18-11
The clouds covered the entire sky like a group of thousands of elephants, touching each other's bodies, creating a long bad day.
nṛhastanāgahastābhyāṁ veṇūnāṁ caiva sarvataḥ |
dhārābhistulyarūpābhirvavṛṣuste balāhakāḥ ||2-18-12
The clouds started raining all over showering water streams looking like hands of men, trunks of elephants and bamboo stems.
samudraṁ menire taṁ hi khamārūḍhaṁ nṛcakṣuṣaḥ |
durvigāhyamaparyantamagādhaṁ durdinaṁ mahat ||2-18-13
The eyes of men considered the deep, unlimited and incomprehensible clouds as a grave situation as if the ocean has taken over the sky.
naivāpatanvai khagamā dudruvurmṛgajātayaḥ |
parvatābheṣu megheṣu khe nadatsu samantataḥ ||2-18-14
The birds stopped flying and the animals ran here and there. Clouds like mountains began to rumble all over in the sky.
naṣṭasūryendusadṛśairmeghairnabhasi dārunaiḥ |
ativṛṣṭena lokasya virūpamabhavadvapuḥ ||2-18-15
Those terrible clouds covering the entire sky made sun and moon disappear. By showering rain continuously, the earth was deformed.
meghaughairniṣprabhākāramadṛśyagrahatārakam |
candrasūryāṁśurahitaṁ khaṁ babhūvātiniṣprabham ||2-18-16
Due to the group of dark clouds, there was no light. Planets and stars were not visible. Without the rays of sun and moon, the sky became dark.
vāriṇā meghamuktena mucyamānena cāsakṛt |
Ababhau sarvatastatra bhūmistoyamayī yathā ||2-18-17
The water released from the clouds continuously spread everywhere and the earth appeared to be filled with water.
(Note 1)
vinedurbarhiṇastatra tokakalparutāḥ khagāḥ |
vivṛddhiṁ nimnagā yātāḥ plavagāḥ saṁplavaṁ gatāḥ ||2-18-18
The peacocks crowed loudly. The other birds became silent. The rivers overflowed and the trees were swept in the currents.
garjitena ca meghānāṁ parjanyaninadena ca |
tarjitānīva kampante tṛṇāni tarubhiḥ saha ||2-18-19
Due to the thundering of clouds and the roaring of the rain, the grass and the trees began to tremble.
prāpto'ntakālo lokānāṁ vyaktamekārṇavā mahī |
iti gopagaṇā vākyaṁ vyāharanti bhayārditāḥ ||2-18-20
The terrified gopa-s started saying, "The time of destruction has come. The earth has become engulfed in the sea".*
tenotpātāṁbuvarṣeṇa gāvo viprahatā bhṛśam |
hambhāravaiḥ krandamānā na cheluḥ stambhitopamāḥ ||2-18-21
Due to the incessant rain, the cows were terrified. They bellowed and stood still as though they have become statues.
niṣkampasakthicharaṇā niṣprayatnakhurānanāḥ |
hṛṣṭaromārdratanavaḥ kṣāmakukṣipayodharāḥ ||2-18-22
Without moving their legs, toes and face, they stood still. The hair on their wet bodies were erect. Their stomach and breasts became thin.
.
kāśchitprāṇāṣjahuḥ śrāntā nipetuḥ kāśchidāturāḥ |
kāśchitsavatsāḥ patitā gāvaḥ śīkaravejitāḥ ||2-18-23
Being unable to bear the stress, some cows gave up their lives. Some of them became ill and fell down. Due to the rain, some cows fell down with the calves.
kāśchidākramya kroḍena vatsāṁstiṣṭhanti mātaraḥ |
vimukhāḥ śrāntasakthyaścha nirāhārāḥ kṛśodarāḥ ||2-18-24
Some cows kept the calves under their bodies. Some were separated from calves. Many became inactive without food, their stomachs becoming thin.
peturārtā vepamānā gāvo varṣaparājitāḥ |
Unable to bear the rain, the cows bellowed and fell down.
vatsāśchonmukhakā bālā dāmodaramukhāḥ sthitāḥ |
trāhīti vadanairdīnaiḥ kṛṣṇamūcurivārditāḥ ||2-18-25
The calves raised their heads turning towards dāmodara(kṛṣṇa)'s face as though appealing to kṛṣṇa, "Please save us".
gavāṁ tadkadanaṁ dṛṣṭvā durdināgamajaṁ mahat |
gopāṁścāsannanidhanānkṛṣṇaḥ kopaṁ samādadhe ||2-18-26
Observing the bad day (with the sky covered with dark clouds), the suffering and death of cows and the impending doom of gopa-s, kṛṣṇa became very angry.
(Note 2)
sa cintayitvā samrabdho dṛṣṭo yogo mayeti ca |
ātmānamātmanā vākyamidamūche priyaṁvadaḥ ||2-18-27
Thinking for a while and coming to a suitable solution, kṛṣṇa who speaks dear words, said to himself:
adyāhamimamutpāṭya sakānanavanaṁ girim |
kalpayeyaṁ gavāṁ sthānaṁ varṣatrāṇāya durdharam ||2-18-28
I will now lift the hill along with the trees and forest, creating a place to save the cows from the terrible rain.
ayaṁ dhṛto mayā śailaḥ pṛthvīgṛhanibhopamaḥ |
trāsyate savrajā gā vai madvashyashcha bhaviṣyati ||2-18-29
The hill, lifted by me, similar to a house built on earth, will save the cows along with vraja and will be under my control.
evaṁ sa cintayitvā tu kṛṣṇaḥ satyaparākramaḥ |
bāhvorbalaṁ darśayiṣyansamīpaṁ taṁ mahīdharam ||2-18-30
dorbhyāmutpāṭayāmāsa kṛṣṇo girimivācalaḥ |
Thinking like this, the true valiant kṛṣṇa, to show the strength of his arms, lifted the nearby hill. As he lifted the hill with his arm, kṛṣṇa appeared like another hill.
(Note 3)
sa dhṛtaḥ saṅgato meghairgiriḥ savyena pāṇinā |
gṛhabhāvaṁ gatastatra gṝhākāreṇā varchasā ||2-16-31
The hill surrounded by clouds, lifted up by kṛṣṇa with his left hand appeared like a house there.
bhūmerutpāṭyamānasya tasya shailasya sānuṣu |
śilāḥ praśithilāścelurviniṣpetuścha pādapāḥ ||2-18-32
On the peaks of the hill, which was lifted up from earth, rocks were dislocated and trees were uprooted.
śikharairghūrṇamānaiścha sīdamānaiścha pādapaiḥ |
vidhūtaiśchocchritaḥ śṛṅgairagamaḥ khagamo'bhavat |2-18-33
That hill having shaking tall peaks with falling trees shook completely and appeared like a bird flying in the sky.
calatprasravaṇaiḥ pārśvairmeghaughairekatāṁ gataiḥ |
bhidyamānāśmanichayaścacāla dharaṇīdharaḥ ||2-18-34
Then the hill shook once, with streams running along the sides merging with the surrounding clouds and rocks rolling down.
na meghānāṁ pravṛṣṭānāṁ na śaialasyāśmavarṣiṇaḥ |
vividuste janā rūpaṁ vāyostasya ca garjataḥ ||2-18-35
The people did not know the form of the clouds showering the rain or the form of the hill showering the stones or the roaring wind.
meghaiḥ saśailasaṁsthānairnīlaiḥ prasravaṇārpitaiḥ |
miśrīkṛta ivābhāti giriruddāmabarhavān ||2-18-36
With the streams merging with the dark blue clouds around the peaks, the hill looked like a peacock spreading its feathers.
āpluto'yaṁ giriḥ pakṣairiti vidyādharoragāḥ |
gandharvāpsarasaścaiva vāco muṣchanti sarvaśaḥ ||2-18-37
All the vidyādhara-s, nāgā-s, gandharvā-s and apsara-s said that the hill appeared as if it was about to fly with wings.
sahastatalavinyasto muktamūlaḥ kṣitestalāt |
rītīrnirvartayāmāsa kāṣchanāṣjanarājatīḥ ||2-18-38
Resting on the hand (of kṛṣṇa), being uprooted and separated from the surface of earth, the hill revealed gold, aṣjana, silver and other minerals.
kānicicchithilānīva saṁccinnārdhāni kanichit |
girermeghapravṛṣṭāni tasya śṛṅgaṇi cābhavan ||2-18-39
Some peaks of the hill were broken. Some other peaks were cracked. Some were covered by clouds.
giriṇā kampamānena kampitāṇāṁ tu śākhinām |
puṣpamuchcāvacaṁ bhūmau vyaśīryata samantataḥ ||2-18-40
Due to the shaking of the hill, variety of flowers from the shaking branches of trees showered down and spread on the ground.
niḥsṛtāḥ pṛthumūrdhānaḥ svastikārdhavibhūśitāḥ |
dvijihvapatayaḥ kruddhāḥ khecarāḥ khe samantataḥ ||2-18-41
With bodies decorated by half svastika marks, many angry serpents, coming out from their holes, flew in the sky with their large hoods.
ārtiṁ jagmuḥ khagagaṇā varṣeṇa ca bhayena ca |
utpattyotpattya gaganātpunaḥ peturavāṅmukhāḥ ||2-18-42
Flocks of birds which flew high in the sky and fell down again and again, distressed and terrified by rain and fear.
resurāroṣitāḥ simhāḥ sajālā iva toyadāḥ |
gargarā iva mathyanto neduḥ śārdūlapuṅgavāḥ ||2-18-43
The lions became angry and roared loudly like rain bearing clouds. The tigers growled resembling the sound of churning pots.
viṣamaiścha samībhūtaiḥ samaiścātyantadurgamaiḥ |
vyāvṛttadehaḥ sa giriranya evopalakṣyate ||2-18-44
The uneven portions of the hill became even and the even portions became highly uneven. Thus, with deformed surface, it appeared like a completely different hill.
ativṛṣṭasya tairmeghaistasya rūpaṁ babhūva ha |
stambhitasyeva rudreṇa tripurasya vihāyasi ||2-18-45
The shape of the hill, with clouds showering incessant rain, became similar to that of tripura, immobilized by rudra (shiva) in the sky.
bāhudaṇḍena kṛṣṇāsya vidhṛtaṁ sumahattadā |
nīlābhrapaṭalacchannaṁ tadgiricchatramābabhau ||2-18-46
The huge hill, carried by kṛṣṇa on his hand, dazzled like an umbrella, covered by dark blue clouds.
svapnāyamāno jaladairnimīlitaguhāmukhaḥ |
bāhūpadhāne kṛṣṇāsya prasupta iva khe giriḥ ||2-18-47
Closing the mouths of caves, with rain clouds, the hill appeared to be sleeping, using kṛṣṇa's hand as a pillow.
nirvihaṅgarutairvṛkṣairnirmayūrarutairvanaiḥ |
nirālamba ivābhāti giriḥ svaśikharairvṛtaḥ ||2-18-48
With trees without the sound of birds and forest without the sound of peacocks, the hill covered by branches of trees looked desolate.
paryastairghūrṇamānaiścha prachaladbhishcha sānubhiḥ |
sajvarāṇīva shailasya vanāni śikharāṇi ca ||2-18-49
The forests, trees and peaks of the hill appeared as though suffering from fever with the shaking and crumbling peaks.
uttmāṅgagatāstasya meghāḥ pavanavāhanāḥ |
tvaryamāṇā mahendreṇa toyaṁ mumuchurakṣayam ||2-18-50
The rain clouds, carried by winds showered incessant rain on the hill, prompted by the great indra.
sa lambamānaḥ kṛṣṇasya bhujāgre saghano giriḥ |
cakrārūḍha ivābhāti desho nṛpatipīḍitaḥ ||2-18-51
The hill situated on the hand of kṛṣṇa surrounded by rain clouds, appeared like a country, tormented by enemy kings.
sa meghanichayastasthau giriṁ taṁ parivārya ha |
puraṁ puraskṛtya yathā sphīto janapado mahān ||2-18-52
The group of rain clouds stayed surrounding the hill, like a country surrounding the capital.
niveshya taṁ kare śailaṁ tolayitvā ca sasmitam |
provāca goptā gopānāṁ prajāpatiriva sthitaḥ ||2-18-53
Keeping the hill on his hand and smiling, kṛṣṇa, the protector and supporter of gopa-s, like prajāpati, spoke as follows:
etaddevairasaṁbhāvyaṁ divyena vidhinā mayā |
kṛtaṁ girigṛhaṁ gopā nirvātaṁ śaraṇaṁ gavām ||2-18-54
Gopa-s! By my divine power, impossible even by the gods, I have made the hill, a house, for you and the cows. Wind can not enter this shelter.
kṣipraṁ vishantu yūthāni gavāmiha hi śāntaye |
nirvāteṣu ca deśeṣu nivasantu yathāsukhaṁ ||2-18-55
Bring all the cows here quickly for rest. Let them stay here comfortably, without being disturbed by winds.
(Note 4)
vibhajyatāmayaṁ deśaḥ kṛtaṁ varṣanivāraṇam |
śailotpāṭanabhūreṣā mahatī nirmitā mayā ||2-18-56
You can share this place. I have avoided the rain. By lifting the hill, I have made a large area, suitable for you to live.
paṣcakrośapramāṇena kroshaikavistaro mahān |
trailokyamapyutsahate rakṣituṁ kiṁ punarvrajam ||2-18-57
The length of this large place is five krosha-s and the breadth is one krosha. When I am able to protect all the three worlds, what is the protection of vraja for me?
tataḥ kilakilāśabdo gavāṁ hambhāravaiḥ saha |
gopānāṁ tumulo jajṣe meghanādascha bāhyataḥ ||2-18-58
As the gopa-s came under the hill, there was a lot of noise, with the bellowing of cows and the rumbling of clouds.
prāviśanta tato gāvo gopaiyūthaprakalpitāḥ |
tasya shailasya vipulaṁ pradaraṁ gahvarodaram ||2-18-59
Then the cows, divided into groups by gopa-s, entered the deep and large belly of the hill.
kṛṣṇo'pi mūle shailasya shailastambha ivocchritaḥ |
dadhāraikena hastena śailaṁ priyamivātithim ||2-18-60
kṛṣṇa stood still under the hill like a pillar, carrying the hill on his hand as a dear guest.
tato vrajasya bhāṇḍāni yuktāni śakaṭāni ca |
viviśurvarṣabhītāni tadgṛhaṁ girinirmitam ||2-18-61
Then all the vraja, afraid of the rain, entered the house made by lifting the hill, along with their utensils and carts.
ātidaivaṁ tu kṛṣṇasya dṛṣṭvā tatkarma vajrabhṛt |
mithyāpratijṣo jaladānvārayāmāsa vai vibhuḥ ||2-18-62
īndra, holder of vajra, saw the task, impossible even for the gods, performed by kṛṣṇa. Defeated in his attempt, the lord removed the rain clouds.
saptarātre tu nirvṛtte dharaṇyāṁ vigatotsavaḥ |
jagāma saṁvṛto meghairvṛtrahā svargamuttamam ||2-18-63
After seven days, with his festival not performed on earth, the killer of vṛtra (indra), along with the clouds, returned to the best heaven.
nivṛtte saptarātre tu niṣprayatne shatakratau |
gatābhre vimale vyomni divase dīptabhāskare ||2-18-64
After seven days were over, when the efforts of the performer of hundred sacrifices (indra) became futile, the sky became clear, devoid of the clouds and the sun began to shine in the day.
gāvastenaiva mārgeṇā parijagmuryathāgatam |
svaṁ ca sthānaṁ tato ghoṣaḥ pratyayātpunareva saḥ ||2-18-65
The cows returned through the same way easily. The vraja returned to the own location.
kṛṣṇo'pi taṁ giriśreṣṭhaṁ svasthāne sthāvarātmavān |
prīto niveśayāmāsa śivāya varado vibhuḥ ||2-18-66
kṛṣṇa, the eternal soul, was pleased. He reinstated the hill in its original place for the benefit of the world.
iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi govardhanoddharaṇe aṣṭādaśo'dhyāyaḥ
Thus this is the eighteenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, hoisting the govardhana mountain.
Note 1: See The harivamśa, Vol.ī, Edited by P.L. Vaidya, Volume 1, page 397, Bhandarkar Oriental Research Institute, Pune, 1969. After śloka 17, D3, T1,2, G and M have the following line
meghayuktena vātena ghūrṇitaṁ visvatomukham
Due to the winds driving the rain clouds and shaking all the world
The malayāLaṁ translation of this line is given in bhāṣābhārataṁ by kuṣṣikkuṭṭan taṁpurān, Volume 6, page 378, line 6, DC Books, Kottayam, 2007.
Note 2: See The harivamśa, Vol.ī, Edited by P.L.Vaidya, Volume 1, page 398, Bhandarkar Oriental Research Institute, Pune, 1969. After śloka 25, D6, T1,3,4, G 1-3 and M4 have the following śloka
Aho dārṣṭyaṁ surapatermāmanādṛtya saṁprati |
gavāṁ vadhaḥ kṛtastasya gopānāṁ ca tathā kṛtaḥ ||
Look at the defiance of the king of deva-s! He is killing the cows as well as gopa-s, without considering me.
The malayāLaṁ translation of this śloka is given in bhāṣābhārataṁ by kuṣṣikkuṭṭan taṁpurān, Volume 6, page 378, sloka 28, DC Books, Kottayam, 2007
Translator's note: The above śloka connects well with the śloka which follows beginning "sa cintayāmāsa",
Note 3: See The harivamśa, Vol.ī , Edited by P.L. Vaidya, Volume 1, page 399, Bhandarkar Oriental Research Institute, Pune, 1969. After śloka 29, D6, S have the following śloka
samūlaviṭapaskandhaścacāla sa mahāgiri |
ghaṇāghaṇakṛtaḥ śailaḥ saprāṇa iva niḥśvasan ||
The huge hill having trees with huge trunks, branches and roots was completely shaken and appeared as though it was breathing in along with its life.
The malayāLaṁ translation of this śloka is given in bhāṣābhārataṁ by kuṣṣikkuṭṭan taṁpurān, Volume 6, page 379, sloka 33-2 and 34-1, DC Books, Kottayam, 2007
Note 4: See The harivamśa, Vol.ī, Edited by P.L.Vaidya, Volume 1, page 402, Bhandarkar Oriental Research Institute, Pune, 1969. Line 3 of śloka 54 is
yathāvrajaṁ yathāyūthaṁ yathāsāraṁ ca vai sukham
As per vraja, as per the group, as per the accessories and as per comfort
In harivaṁśapurāṇa, volume 3, translation by bhumipati dasa, page 217, text 57 , the following line is given:
yathāśreṣṭhaṁ yathāyūthaṁ yathāsāram yathāsukhaṁ
As per the age, as per the group, as per the accessories and as per comfort
The malayāLaṁ translation of this line is given in bhāṣābhārataṁ by kuṣṣikkuṭṭan taṁpurān, Volume 6, page 380, line 2 of sloka 59, DC Books, Kottayam, 2007
nīlakaṇṭha commentary
asminnaṣṭādaśe'dhyāye āsārātpīḍite vraje |
daghne kṛṣṇo giriṁ prauḍyā saptāhamiti varṇyate || 1 ||
mahe pratihate śakra ityadhyāye -
"tamasya rājā varuṇastamaśvinā
kratuṁ sajanta mārutasya vedhasaḥ
dādhāra dakṣamuttamamaharvidaṁ
vrajaṁ ca viṣṇuḥ sakhivāṁ aporṇute"
ityetaṁ mantramupabṛṁhayati | mantrārthastu - asya viṣṇostaṁ parvatārthaṁ kṛtaṁ svaṁ svena saṁpāditaṁ kratuṁ yajṣaṁ varuṇo'śvinau ca sachanta anvamodanta mārutastasya vāyorapi vedhasaḥ sraṣṭuḥ tatashcha svamakhabhaṅge kṛte indre kupite sati viṣṇuḥ uttamaṁ śereṣṭhaṁ dakṣaṁ vṛṣṭinivāraṇakṣamaṁ aharvidaṁ kratorlabdhāraṁ parvataṁ dādhāra dadhāra dhṛtavān yataḥ sakhivān mahān vrajākhyasakhisamudāyavān vrajam aporṇute tenāharvidā shailena āccādayateti ||
· 2-18-11 durdinam duḥstaṁ dinam ||
· 2-18-12 nṛhastanāgahastābhyāṁ tulyarūpābhirdhārābhiriti saṁbandhaḥ ||
· 2-18-13 durddinaṁ meghacchannamahaḥ ||
· 2-18-15 naṣṭasūryenduḥ kalpāntaḥ tatkālasadṛśaiḥ ||
· 2-18-16 khaṁ kṛṣṇarātrau iti śeṣaḥ ||
· 2-18-17 toyamayī sarasī ||
· 2-18-18 tokakalparutāḥ atyalpaśabdāḥ plavagāḥ pravāheṇa gacchanti te tīraruhādayaḥ | saṁplavaṁ pravāham ||
· 2-18-21 viśeṣeṇa prahatāḥ viprahatāḥ ||
· 2-18-22 hṛṣṭaromāścha tā Ardratanavashcha tāḥ ||
· 2-18-23 sīkaravejitāḥ ambukaṇaiśchalitāstebhyo bhītā vā ||
· 2-18-28 ime govardhanasaṁjnaṁ ||
· 2-18-33 agamaḥ parvato acalopi khagamaḥ khaga ivābhūdityarthaḥ ||
· 2-18-36 sa shailo meghairmiśrīkṛtaḥ barhavān mayūraḥ sa iva bhātiti yojanā ||
· 2-18-37 āplutaḥ kha utpatitaḥ pakṣairmegharūpairityarthaḥ ||
· 2-18-38 gītīḥ gairikādidhātūn nirvrittayāmāsa prāvartayat ||
· 2-18-40 puṣpaṁ puṣpajātiḥ ||
· 2-18-43 resuḥ śabdaṁ cakruḥ | gargaraāḥ manthanasthālyaḥ ||
· 2-18-45 vṛṣṭasya varṣeṇāklinnasya ||
· 2-18-47 jaladaiḥ prāvaraṇabhūtaiḥ pakṣe tāḍhyapradaiḥ śramaiḥ guhāmukhāni kandarādvārāṇi pakṣe hṛdayaguhāyā mukhāni indriyāṇi ||
· 2-18-48 vanaiḥ vṛtaḥ shikharairiti saṁbandhaḥ ||
· 2-18-51 cakrārūḍhaḥ paracakravaśāt rathaśakāṭādyāruhya palāyamāno yathā''lambate tadvidityarthaḥ ||
· 2-18-54 divyena vidhinā alaukikena prabhāveṇa ||
· 2-18-56 mahatī parvatabughnādapi puṣkalakukṣiḥ ||
· 2-18-59 pradaraṁ gartamukhaṁ gahvarodaraṁ viśālagarbham ||
· 2-18-66 sthāvarātmavān akampa ityarthaḥ ||
iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ aṣṭādaśo'dhyāyaḥ ||
19 – govindābhiṣekaḥ - Krishna Honoured
vaiśampāyana uvāca
dhṛtaṁ govardhanaṁ dṛṣṭvā paritrātaṁ ca gokulam |
kṛṣṇasya darshanam shakro rochayāmāsa vismitaḥ ||2-19-1
vaiśaṁpāyana said:
(O janamejaya!) When indra saw that kṛṣṇa protected gokula by lifting govardhana hill, he became astonished. He desired to see kṛṣṇa.
sa nirjalāmbudākāraṁ mattaṁ madajalokṣitam |
āruhyairāvataṁ nāgamājagāma mahītalam ||2-19-2
Sitting on airāvataṁ, the best elephant, which appeared white like a cloud devoid of water and wet with water of mada, indra descended on earth.
sa dadarśopaviṣṭaṁ vai govardhanaśilātale |
kṛṣṇamakliṣṭakarmāṇaṁ puruhūtaḥ puraṁdaraḥ ||2-19-3
puraṁdara (indra), also known as puruhūta, saw kṛṣṇa, who performed great tasks easily, sitting on a rock on the govardhana hill.
taṁ vīkṣya bālaṁ mahatā tejasā dīptamavyayam |
gopaveṣadharaṁ viṣṇuṁ prītiṁ lebhe purandaraḥ ||2-19-4
There he saw the dazzling, indestructible boy with great splendour. purandara was highly pleased to see viṣṇu in the form of a gopa boy.
taṁ so'mbujadalaśyāmaṁ kṛṣṇaṁ srīvatsalakṣaṇam |
paryāptanayanaḥ śakraḥ sarvairnertrairudaikṣata ||2-19-5
śakra (indra) having many eyes, looked at kṛṣṇa, with all his eyes, to his satisfaction. kṛṣṇa was as dark as a lotus with the mark of srīvatsa adorning his chest.
dṛṣtvā chainaṁ śriyā juṣṭaṁ martyaloke'maropamam |
sūpaviṣṭaṁ śilāpṛṣṭhe śakraḥ sa vrīḍito'bhavat ||2-19-6
Seeing kṛṣṇa, joined with śrī like a god in the world of mortals, sitting comfortably on a rock, śakra felt ashamed.
(Note 1)
tasyopaviṣṭāsya mukhaṁ pakṣābhyāṁ pakṣipuṅgavaḥ |
antarddhānaṁ gataścāyāṁ cakāroragabhojanaḥ ||2-19-7
On the face of kṛṣṇa sitting there, the king of birds (garuḍa) who eats snakes, created shadows with his wings, remaining hidden from the view.
taṁ vivikte vanagataṁ lokavṛttāntatatparam |
upatasthe gajaṁ hitvā kṛṣṇaṁ balaniṣūdanaḥ ||2-19-8
The killer of bala (indra), alighted from his elephant and approached kṛṣṇa, who is interested in the affairs of the world, in the solitude of the forest.
sa samīpagatastasya divyasraganulepanaḥ |
rarāja devarājo vai vajrapūrṇakaraḥ prabhuḥ ||2-19-9
Going near kṛṣṇa, indra, the king of gods, wielder of vajra, wearing divine garlands and his body smeared with divine pastes, dazzled.
kirīṭenārkatulyena vidyududyotakāriṇā |
kuṇḍalābhyāṁ sa divyābhyāṁ satataṁ śobhitānanaḥ ||2-19-10
His crown was equal to sun, sparkling as lightning. His face was shining always with the divine ear rings.
paṣchastabakalambena hāriṇorasi bhūṣitaḥ |
His chest was adorned with a garland having five bunches of pearls.
sahasrapatrakāntena dehabhūṣaṇakāriṇā |
īkṣamāṇaḥ sahasreṇa netrāṇāṁ kāmarūpiṇām ||2-19-11
He looked with his thousand eyes which adorned his body beautifully like lotus flowers.
tridaśājṣāpanārthena meghanirghoṣakāriṇā |
atha divyena madhuraṁ vyājahāra svareṇā tam ||2-19-12
He ordered the gods in a voice, loud like the rumbling of clouds. Now he spoke in a divine sweet voice.
indra uvāca
kṛṣṇa kṛṣṇa mahābaho jṣātīnāṁ nandivarddhana |
atidivyaṁ kṛtaṁ karma tvayā prītimatā gavām |2-19-13
indra said:
O kṛṣṇa! kṛṣṇa with mighty arms! You enhance the happiness of your acquaintances. What you have done for the benefit of cows is highly divine.
mayotsṛṣṭeṣu megheṣu yugāntāvartakāriṣu |
yattvayā rakśitā gāvastenāsmi paritoṣitaḥ ||2-19-14
Even though the clouds sent by me showered incessant rain, like at the end of the ages (yuga), you protected the cows. I am highly pleased with this.
svāyaṁbhuvena yogena yaścāyaṁ parvatottamaḥ |
dhṛto veśmavadākāśe ko hyetena na vismayet ||2-19-15
With svāyambhuva yoga, you had lifted up this hill like a house in the sky. Who will not be surprised by this?
(Note 2)
pratiṣiddhe mama mahe mayeyaṁ ruṣitena vai |
ativṛṣṭiḥ kṛtā kṛṣṇā gavāṁ vai sāptarātrikī ||2-19-16
kṛṣṇa, I became angry when you prevented my sacrifice. I created incessant rains for seven days to torture the cows.
sā tvayā pratiṣiddheyaṁ meghavṛṣṭirdurāsadā |
devaiḥ sadānavagaṇairdurnivāryā mayi sthite ||2-19-17
You conquered the invincible rain showered by the clouds. It will be impossible even for the gods along with the danava-s to stop the rain created by me.
aho me supriyam kṛṣṇā yattvaṁ mānuṣadehavān |
samagraṁ vaiṣṇavaṁ tejo vinigūhasi roṣitaḥ ||2-19-18
kṛṣṇa! It is a wonderful as well as dear for me to see that you are able to conceal the complete vaiṣṇava splendour within your human body, which comes out when you are angry.
sādhitaṁ devatānāṁ hi manye'haṁ kāryamavyayam |
tvayi mānuṣyamāpanne yukte caiva svatejasā ||2-19-19
I consider the mission of gods as accomplished since you are endowed with your splendour even though you have taken a human body.
setsyate sarvakāryārtho na kiṁchitparihāsyate |
devānāṁ yadbhavānnetā sarvakāryapurogamaḥ ||2-19-20
You are the leader of gods and you are leading all our missions. Hence all our missions will be fruitful, none can be ridiculed.
ekastvamasi devānāṁ lokānāṁ ca sanātanaḥ |
dvitīyaṁ nātra paśyāmi yasteṣāṁ ca dhuraṁ vahet ||2-19-21
Lord! You alone are the eternal protector of the gods and the world. I do not see anyone other than you who can bear this responsibility.
yathā hi puṅgavaḥ śreṣṭho hyagre dhuri niyojyate |
evaṁ tvamasi devānāṁ magnānāṁ dvijavāhanaḥ ||2-19-22
Just as bulls are yoked in front for pulling heavy loads, t he deva-s in distress keep you, having the bird (garuḍa) as vehicle, in front (to save them).
tvaccharīragataṁ kṛṣṇa jagatprakaraṇaṁ tvidam |
brahmaṇā sādhu nirdiṣṭaṁ dhātubhya iva kāṣchanam ||2-19-23
kṛṣṇa, all the creations of this world are in your body. This is as per the direction of brahma. You are among the gods , like gold in minerals.
svayaṁ svayaṁbhūrbhagavānbuddhyātha vayasāpi vā |
na tvānugantuṁ shaknoti paṅgurdrutagatiṁ yathā ||2-19-24
Even the self manifested brahma, with his knowledge and position, is unable to understand you, like a lame man who is unable tocatch up with a fast runner.
sthāṇubhyo himavāṣchreṣṭho hradānāṁ varunālayaḥ |
garutmānpakṣiṇāṁ śreṣṭho devānāṁ ca bhavānvaraḥ ||2-19-25
himālaya is the best among mountains. Among the water reservoirs, ocean is the best. garuḍa is the best among birds. Among the gods, you are the best.
apāmadhastālloko vai tasyopari mahīdharāḥ |
nāgānāmupariṣṭādbhūḥ pṛthivyupari mānuṣāḥ ||2-19-26
Water is at the lowest level. Above water, there are mountains. Earth is on mountains and people live on earth.
manuṣyalokādūrdhvaṁ tu khagāṇāṁ gatirucyate |
ākāśasyopari ravirdvāraṁ svargasya bhānumān ||2-19-27
It is said that the world of birds (sky) is above the world of people. Above the sky is the sun The sun with rays is the entrance of heaven.
devalokaḥ parastasmādvimānagamano mahān |
yatrāhaṁ kṛṣṇa devānāmaindre vinihitaḥ pade ||2-19-28
Above this is the great world of deva-s, which can be reached by vimāna. kṛṣṇa, I am installed there at the position of indra among devas.
svargādūrdhvaṁ brahmaloko brahmarṣigaṇasevitaḥ |
tatra somagatishcaiva jyotiṣāṁ ca mahātmanām ||2-19-29
Above heaven, is the world of brahma, served by the group of brahmarṣis. The moon and the planets move there.
tasyopari gavāṁ lokaḥ sādhyāstaṁ pālayanti hi |
sa hi sarvagataḥ kṛṣṇa mahākāśagato mahān ||2-19-30
Above this is the goloka, governed by sādhyas. That great world, kṛṣṇa, pervading the great sky all over, is above all worlds.
uparyupari tatrāpi gatistava tapomayī |
yāṁ na vidmo vayaṁ sarve pṛcchanto'pi pitāmaham ||2-19-31
Over and above all is the world of your penance. Even after asking pitāmaha (brahma), we are unable to understand that world.
lokastvadho duṣkṛtināṁ nāgalokastu dāruṇaḥ |
pṛthivī karmaśīlānāṁ kśetraṁ sarvasya karmaṇaḥ ||2-19-32
The terrible world of nāga-s, the world of evil-doers, is below all worlds. Earth is for people of action. It is the field of all actions.
khamasthirāṇāṁ viṣayo vāyunā tulyavṛttinām |
gatiḥ śamadamāḍhyānāṁ svargaḥ sukṛtakarmaṇām ||2-19-33
Like wind, sky is meant for the restless. Heaven is meant for people who are engaged in good deeds with self control and humility.
brāhme tapasi yuktānāṁ brahmalokaḥ parā gatiḥ |
gavāmeva tu goloko durārohā hi sā gatiḥ ||2-19-34
brahmaloka is meant for people who are engaged in penances of brahma. The goloka is meant only for cows where no others can enter.
sa tu lokastvayā kṛṣṇa sīdamānaḥ kṛtātmanā |
dhṛto dhṛtimatā vīra nighnatopadravāngavām ||2-19-35
kṛṣṇa! When that world was weakened (when the cows were oppressed by incessant rainfall) , you, vīra, eliminated all the distresses and saved them.
tadahaṁ samanuprāpto gavāṁ vākyena choditaḥ |
brahmaṇaścha mahābhāga gauravāttava cāgataḥ ||2-19-36
O mahābhāga! I have come here, as per the words of brahma and the (divine) cows, and also due to my respect for you.
ahaṁ bhūtapatiḥ kṛṣṇa devarājaḥ puraṁdaraḥ |
aditergarbhaparyāye pūrvajaste purākṛtaḥ ||2-19-37
kṛṣṇa! I am the lord of all living beings, the king of gods, puraṁdara (indra). Earlier I was your elder brother, when you entered the womb of aditi.
svatejastejasā caiva yatte darśitavānaham |
devarūpeṇa tatsarvaṁ kṣantumarhasi me vibho ||2-19-38
Lord! I tried to display my powers as a god before you. Kindly forgive all my offences.
evaṁ kṣāntamanāḥ kṛṣṇa svena saumyena tejasā |
brahmaṇaḥ śṛṇū me vākyaṁ gavām ca gajavikrama ||2-19-39
kriṣṇa, Valiant as an elephant! Kindly forgive me by your good qualities and listen to the words spoken by brahma and the divine cows:
āha tvāṁ bhagavānbrahmā gāvaścākāśagā divi |
karmabhistoṣitā divyaistava saṁrakṣaṇādibhiḥ ||2-19-40
Being pleased by your divine deeds for protecting the cows, Lord brahma and the divine cows said:
bhavatā rakṣitā gāvo golokashcha mahānayam |
yadvayaṁ puṅgavaiḥ sārdhaṁ varddhāmaḥ prasavaistathā ||2-19-41
The cows and the great goloka are protected by you so that we flourish along with the bulls and calves.
karṣukānpuṅgavairbāhyairmedhyena haviṣā surān |
śriyaṁ śakṛtpravṛttena tarpayiṣyāma kāmagāḥ ||2-19-42
Farmers are pleased with best bulls. Gods are pleased with offerings to the sacrificial fire. śrī is pleased with cowdung.
tadasmākaṁ gurustvam hi prāṇadaścha mahābalaḥ |
adya prabhṛti no rājā tvamindro vai bhava prabho ||2-19-43
Lord! You, with great power, gave us life. Hence you are our master. From today onwards, you be our king, indra.
tasmāttvaṁ kāṣchanaiḥ pūrṇairdivyasya payaso ghaṭaiḥ |
ebhiradyābhiṣiṣchasva mayā hastāvanāmitaiḥ ||2-19-44
Hence please accept the abhiṣeka performed with divine water filled in these golden pots presented to you through me, keeping on my hands.
ahaṁ kilendro devānāṁ tvaṁ gavāmindratāṁ gataḥ |
govinda iti lokāstvāṁ stoṣyanti bhuvi śāśvatam ||2-19-45
I am indra of the gods. Let you be the king of cows. From today, the entire people on the face of earth will praise you eternally as govinda.
mamopari yathendrastvaṁ sthāpito gobhirīśvaraḥ |
upendra iti kṛṣṇa tvāṁ gāsyanti divi devatāḥ ||2-19-46
kṛṣṇa!, cows have installed you, above me, as their god, indra. At heaven, gods will sing praising you as upendra.
ye cheme vārṣikā māsāścatvāro vihitā mama |
eṣāmardhaṁ prayachcāmi śaratkālaṁ tu pashchimam ||2-19-47
I am giving the second half of the four rainy months allocated for my worship, which are known as autumn.
adya prabhṛti māsau dvau jṣāsyanti mama mānavāḥ |
varṣārddhe ca dhvajo mahyaṁ tataḥ pūjāmavāpsyasi |
mamāmbuprabhavaṁ darpaṁ tadā tyakṣyanti barhiṇaḥ ||2-19-48
From now onwards, people will consider two months as mine. In the middle of the rainy season, my flag will receive worship. At that time, the peacocks will give up their pride because of the power of my water.
alpavāco gatamadā ye cānye meghanādinaḥ |
śāntiṁ sarve gamiṣyanti mama kālavicāriṇaḥ ||2-19-49
The clouds will become silent giving up their pride. Moving in my time, all will become calm.
triśaṅkvagastyacaritāmāśāṁ ca prachariṣyati |
sahasraraśmirādityastāpayansvena tejasā ||2-19-50
In the rainy season, sun with thousands of rays, will move warming the places, where triśaṅku and sage agastya lived.
tataḥ śaradi yuktāyāṁ maunakāmeśu barhiṣu |
yācamāne khage toyaṁ vipluteṣu plaveṣu ca ||2-19-51
As and when the autumn arrives, as peacocks become silent, as birds seek water and as streams flow,
haṁsasārasapūrṇeṣu nadīnāṁ pulineṣu ca |
mattakrauṣchapraṇādeṣu pramattavṛṣabheṣu ca ||2-19-52
As the banks of rivers are occupied with swans, sārasā-s, and as excited krauṣcha birds and bulls
goṣu caiva prahṛṣṭāsu kśarantīṣu payo bahu |
nivṛtteṣu ca megheṣu niryātya jagato jalam ||2-19-53
As happy cows yield lots of milk, as clouds retire showering water on earth,
ākāśe śastrasaṁkāśe haṁseṣu ca charatsu ca |
jātapadmeṣu toyeshu vāpīṣu ca saratsu ca ||2-19-54
taḍāgeṣu ca kānteṣu toyeṣḥu vimaleṣu ca |
As swans fly in the clear sky, as lotus flowers bloom in the water of pools and lakes, increasing the beauty of the clear water
kalamāvanatāgrāsu kṛṣṇakedārapaṅktiṣu ||2-19-55
kṛṣṇa! As the paddy becomes bent with grains, ready for reaping,
madhyasthaṁ salilārambhaṁ kurvantīṣu nadīṣu ca |
susasyāyāṁ ca sīmāyāṁ manoharyāṁ munerapi ||2-19-56
As the rivers become full of water in the middle, as the plants grow exceeding their limits, stealing the minds of sages even,
pṛthivyāṁ pṛthurāṣṭrāyāṁ raṁyāyāṁ varṣasaṁkṣaye |
śrīmatsu paṅktimārgeṣu phalavatsu tṛṇeṣu ca |
As the beautiful rainy season comes to an end in the land, as the walkways flourish, as grass plants become full with fruits,
ikṣumatsu ca deśeṣu pravṛtteṣu makheṣu ca ||2-19-57
as sugarcane grows all over and as sacrifices continue,
ataḥ pravartsyate puṇyā sharatsuptotthite tvayi |
loke'sminkṛṣna nikhile yathaiva tridive tathā ||2-19-58
As you wake up from your sleep, kṛṣṇa!, it will be the auspicious time for autumn to begin all over the world as well as in heaven.
narāstvāṁ caiva māṁ caiva dhvajākārāsu yaṣṭiṣu |
mahendraṁ cāpyupendraṁ ca mahayanti mahītale ||2-19-59
People on the earth will worship mahendra (me) and upendra (you) with flags and sacrifices.
ye cāvayoḥ sthire vṛtte mahendropendrasaṁjṣite |
mānavāḥ praṇamiṣyanti teṣāṁ nāstyanayāgamaḥ ||2-19-60
Those who celebrate these eternal festivals and worship me and you as mahendra and upendra will never face any difficulties.
tataḥ śakrastu tāngṛhya ghaṭāndivyapayodharān |
abhiṣekeṇa govindaṁ yojayāmāsa yogavit ||2-19-61
Then indra performed abhiṣeka, as ordained, with the divine water filled in the pots on govinda who is an expert in yoga.
dṛṣṭvā tamabhiṣiktaṁ tu gāvastāḥ saha yūthapaiḥ |
stanaiḥ prasravayuktaishcha siṣichuḥ kṛṣṇamavyayam ||2-19-62
Seeing the abhiṣeka being performed (on kṛṣṇa), the cows, accompanied by bulls, also performed abhiṣeka on the eternal kṛṣṇa with milk from their breasts.
meghāścha divi yuktābhiḥ sāmṛtābhiḥ samantataḥ |
siṣichustoyadhārābhirabhiṣicya tamavyayam ||2-19-63
Afterwards, the clouds, performed abhiṣeka on the one who does not have any decline (kṛṣṇa) showering streams of water similar to nectar, from all over the sky.
vanaspatīnāṁ sarveṣāṁ susrāvendunibhaṁ payaḥ |
vavarṣuḥ puṣpavarṣaṁ ca nedustūryāṇi cāmbare ||2-19-64
Then, from trees and plants, sap, white as moon, started dripping. There was a shower of flowers from the sky and musical instruments were played.
astuvanmunayaḥ sarve vāgbhirmantraparāyaṇāḥ |
ekārṇave viviktaṁ ca dadhāra vasudhā vapuḥ ||2-19-65
Then all the sages chanting mantra-s, praised kṛṣṇa. The earth took the form, after emerging from ekārṇava ocean.
prasādaṁ sāgarā jagmurvavurvātā jagaddhitāḥ |
mārgastho'pi babhau bhānuśchandro nakṣatrasaṁyutaḥ ||2-19-66
The water of the oceans became clear. The winds blew gently comforting all beings. The sun moved in his orbit . The moon shone along with stars.
ītayaḥ praśamaṁ jagmurnirvairarachanā nṛpāḥ |
pravālapatraśabalāḥ puṣpavantaścha pādapāḥ ||2-19-67
There were no natural calamities. The kings abandoned their enmity. The trees appeared beautiful, full of young leaves and flowers.
madaṁ prasusruvurnāgā yātāstoṣaṁ vane mṛgāḥ |
alaṁkṛtā gātraruhairdhātubhirbhānti parvatāḥ ||2-19-68
The elephants became intoxicated. The animals in the forest were pleased. The mountains dazzled, being decorated with minerals in their bodies.
devalokopamo lokastṛpto'mṛtarasairiva |
āsītkṛṣṇābhiṣeko hi divyasvargarasokṣitaḥ ||2-19-69
The entire world became happy as heaven, as if satisfied by nectar. With the abhiṣeka of kṛṣṇa, it appeared as though the world was flooded with nectar like heaven.
abhiṣiktaṁ tu taṁ gobhiḥ shakro govindamavyayam |
divyamālyāmbaradharaṁ devadevo'bravīdidam ||2-19-70
The god of gods (indra), told govinda, on whom abhiṣeka was performed by the cows, who does not have any decline and who was wearing divine garlands.
eṣa te prathamaḥ kṛṣṇa niyogo goṣu yaḥ kṛtaḥ |
śrūyatāmaparaṁ kṛṣṇa mamāgamanakāraṇam ||2-19-71
I have now carried out the instruction of the (divine) cows which was the first reason for my coming here. kṛṣṇa! Now listen to the second reason.
kṣipraṁ prasādhyatāṁ kaṁsaḥ keṣī ca turagādhamaḥ |
ariṣṭaścha madāviśṭo rājarājyaṁ tataḥ kuru ||2-19-72
Let kaṁsa and keshi the lowest among horses be killed quickly. Let the arrogant ariṣṭa be sent to the abode of death.
pitṛṣvasari jātaste mamāṁśo'hamiva sthitaḥ |
sa te rakṣyaścha mānyaścha sakhye ca viniyujyatām ||2-19-73
Your father's sister has given birth to a portion of me, who is like me. I request you to protect him, respect him and make him your friend.
tvayā hyanugṛhītasya tava vṛttānuvartakaḥ |
tvadvashe vartamānaścha prāpsyate vipulaṁ yaśaḥ ||2-19-74
With your favour, he will follow you faithfully. Under your guidance, he will attain vast fame.
bhāratasya ca vaṁśasya sa variṣṭho dhanurdharaḥ |
bhaviṣyatyanurūpaścha tvadṛte na ca raṁsyate ||2-19-75
He will be the greatest archer of the bharata dynasty. He will follow your instructions always. He will never be happy without you.
bhārataṁ tvayi cāyattaṁ tasmiṁścha puruṣottame |
ubhābhyāmapi saṁyoge yāsyanti nidhanaṁ nṛpāḥ ||2-19-76
The bhārata (war) will depend on you and that best among men. If both of you make a combined effort, the kings will be killed.
pratijṣātaṁ mayā kṛṣṇa ṛṣimadhye sureṣu ca |
mayā putro'rjuno nāma sṛṣṭaḥ kuntyāṁ kulodvahaḥ ||2-19-77
kṛṣṇa! I have pledged this among the sages and gods. The son named Arjuna, who is born to kunti because of me, will bring glory to the race.
so'strāṇāṁ pāratattvajṣaḥ śreṣṭhaścāpāvikarṣaṇe |
taṁ pravekṣyanti vai sarve rājānaḥ śastrayodhinaḥ ||2-19-78
He will become the supreme expert in releasing arrows. He will become the leading archer. All the kings who fight with weapons, will be vanquished by him.
akṣauhiṇīstu śūrāṇāṁ rājṣāṁ saṁgrāmaśālinām |
sa ekaḥ kṣatradharmeṇa yojayiṣyati mṛtyunā ||2-19-79
He will fight with the armies of the valiant kings. Alone, he will send all of them to the abode of death, according to the kṣatriya dharma.
tasyāstracaritaṁ mārgaṁ dhanuṣo lāghavena ca |
nānuyāsyanti rājāno devā vā tvāṁ vinā prabho ||2-19-80
Lord! In releasing arrows and ease of handling the bow, none among the kings and gods will be able to match him, except you.
sa te bandhuḥ sahāyaścha saṇgrāmeṣu bhaviṣyati |
tasya yogo vidhātavyastvayā govinda matkṛte ||2-19-81
He will be your relative and companion in the battlefield. Govinda! You should instruct him in yoga for my sake.
draṣṭavyaścha yathāhaṁ vai tvayā mānyaścha nityaśaḥ |
jṣātā tvameva lokāṇāmarjunasya ca nityaśaḥ ||2-19-82
Treat him like me and respect him always. Protect arjuna always, since you are aware of everything in the world.
tvayā ca nityaṁ saṁrakṣya āhaveṣu mahatsu saḥ |
rakṣitasya tvayā tasya na mṛtyuḥ prabhaviṣyati ||2-19-83
Always protect him in great battles. As long as he is protected by you, Death will not come to him.
arjunaṁ viddhi māṁ kṛṣṇa māṁ chaivātmānamātmanā |
ātmā te'haṁ yathā shashvattathaiva tava so'rjunaḥ ||2-19-84
Consider arjuna as me, and me as you. How I am your soul, it is so for you and arjuna.
tvayā lokānimāṣjitvā balerhastāttribhiḥ kramaiḥ |
devatānāṁ kṛto rājā purā jyeṣṭhakramādaham ||2-19-85
Earlier, you won the worlds from bali's hands with three steps. As elder brother, you made me the king of gods.
tvāṁ ca satyamayaṁ jṣātvā satyeṣṭaṁ satyavikramam |
satyenopetya devā vai yojayanti ripukṣaye ||2-19-86
You are always fixed in truth. You are worshipped by truth. The gods, in truth entrust you for the destruction of their enemies.
so'rjuno nāma me putraḥ pituste bhaginīsutaḥ |
iha sauhārdamāyātu bhūtvā sahacharaḥ purā ||2-19-87
That person named arjuna is my son. He is the son of your father's sister. Let there be friendship with him, who was with you earlier.
tasya te yuddhyataḥ kṛṣṇa svasthāne'pi gṛhe'pi vā |
voḍhavyā puṅgaveneva dhūḥ sadā raṇamūrdhani ||2-19-88
kṛśṇa, whether he fights, or he is at his place or at his residence, protect him. Like a great bull, always take the responsibility of protecting in the battlefield.
kamse vinihate kṛṣṇa tvayā bhāvyarthadarśinā |
abhitastanmahadyuddhaṁ bhaviṣyati mahīkṣitām ||2-19-89
kṛṣṇa, you know everything that is going to happen in future. After kamsa is killed, all the kings of earth will be engaged in a great war.
tatra teṣāṁ nṛvīrāṇāmatimānuṣakarmaṇām |
vijayasyārjuno bhoktā yaśasā tvaṁ ca yokṣyase ||2-19-90
In that war, arjuna will defeat all the heroic kings, who are capable of superhuman acts and enjoy the victory. You will have great fame.
etanme kṛṣṇa kārtsnyena kartumarhasi bhāṣitam |
yadyahaṁ te surāścaiva satyaṁ ca priyamachyuta ||2-19-91
achyuta! (kṛṣṇa, whose fame will never be diminished), I request you to do all the needful as I told you, if me, the gods and truth are dear to you.
śakrasya vacanaṁ śrutvā kṛṣṇo govindatāṁ gataḥ |
prītena manasā yuktaḥ prativākyaṁ jagāda ha ||2-19-92
Hearing the words of śakra (indra), kṛṣṇa, who became govinda, was highly pleased. He replied as follows:
prīto'smi darśanāddeva tava śakra śacīpate |
yattvayābhihitaṁ chedaṁ na kiṁchitparihāsyate ||2-19-93
god!, O śakra! O Husband of shachi! I am pleased to see you. There is nothing to be left out in what you told me.
jānāmi bhavato bhāvāṁ jānāmyarjunasaṁbhavam |
jāne pitṛṣvasāraṁ ca pāṇḍordattāṁ mahātmanaḥ ||2-19-94
I know your intentions. I am aware of the birth of arjuna. I know my father's sister, (kunti) given (in marriage) to Pandu, the great soul.
yudhiṣṭhiraṁ ca jāṇāmi kumāraṁ dharmanirmitam |
bhīmasenaṁ ca jānāmi vāyoḥ saṁtānajaṁ sutam ||2-19-95
I know yudhiṣṭhira, the son obtained from (god) dharma. I am aware of bhīmasena, the son, born from vāyu.
aśvibhyāṁ sādhu jānāmi sṛṣṭam putradvayaṁ śubham |
nakulaṁ sahadevaṁ ca mādrīkukṣigatāvubhau ||2-19-96
I know the auspicious twin sons, nakula and sahadeva, born from mādri's womb to ashvinideva.
kānīnaṁ cāpi jānāmi savituḥ prathamam sutaṁ |
pitṛṣvasari karṇaṁ vai prasūtaṁ sūtatāṁ gatam ||2-19-97
I know karṇa, the first son born to my father's sister (kunti) from sun god when she was a virgin and who was bought up in a sūta household.
dhārtarāśṭrāścha me sarve viditā yuddhakāṅkṣiṇaḥ |
pāṇḍoruparamam caiva śāpāśaninipātajam ||2-19-98
I am aware of all the sons of dhṛtarāṣtra, who are keen to fight a war. I am aware of the death of pāṇḍu, due to a curse (like a thunderbolt).
tadgaccha tridivaṁ śakra sukhāya tridivaukasām |
nārjunasya ripuḥ kaśchinmamāgre prabhaviṣyati ||2-19-99
śakra (indra)! Now you may return to heaven for the sake of gods. No enemy of arjuna can ever flourish in front of me.
arjunārthe ca tānsarvānpāṇḍavānakṣatānyudhi |
kuntyā niryātayiṣyāmi nivṛtte bhārate mṛdhe ||2-19-100
Because of arjuna, I will return all the pāṇḍavā-s to kunti, unharmed in the war, after the conclusion of bhārata war.
yaccha vakṣyati māṁ śakra tanūjastava so'rjunaḥ |
bhṛtyavattatkariṣyāmi tava snehena yantritaḥ ||2-19-101
śakra (indra)! Whatever your son arjuna asks me, I will do as a servant, because I am bound by your affection.
satyasandhasya tacchrutvā priyaṁ prītasya bhāṣitam |
kṛṣṇasya sākṣāttridivaṁ jagāma tridaśeśvaraḥ ||2-19-102
Hearing these dear words spoken in a pleasing way by kṛṣna, always fixed in truth, the lord of heaven (indra), returned to heaven.
iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi govindābhiṣeke ekonaviṁśo'dhyāyaḥ
Thus this is the ninteenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, kṛṣṇa honoured.
Note 1: See The Harivamsa, Edited by P.L.Vaidya, Vol. 1, p 404, Bhandarkar Oriental Research Institute, Poona, 1969. After sloka 6, D6, T1-2, G, M4 has the following line
surāṇāṁ kāryasiddhyarthaṁ nityaṁ karmasu niṣṭhitam |
Always engaged in actions in the interests of deva-s
The malayāLaṁ translation of this line is given in bhāṣābhārataṁ by kuṣṣikkuṭṭan taṁpurān, Vol.6, page 381, sloka 6-2, DC Books, Kottayam, 2007.
Note 2: See the nīlakaṇṭha commentary of 2-19-15 for svāyaṁbhuvena yogena ... . nīlakaṇtha commentary is explained in detail in the footnote on page 331, śrīharivaṁśapurāṇ, gita press, Gorakhpur, 2003: By taking svāyaṁbhuva yoga, (related to brahma yoga) very heavy items become light. When kṛṣṇa lifted the hill, it became light for him. This is similar to the drinking of ocean by agastaya, when the ocean was reduced to three hands-full of water for him.
nīlakaṇṭha commentary
ekonaviṁśo'dhyāye surabhirbrahmachoditaḥ |
indro'bhiṣiktavān kṛṣṇaṁ gavāmaindre nirūpyate || 1 ||
· 2-19-1 dhṛtāmiti |
· 2-19-5 paryāptanayanaḥ saṁprāptanetraphalaḥ ||
· 2-19-8 lokavṛttāntatatparaṁ lokavyavahāratatparaṁ ||
· 2-19-11 paṣchabhiḥ stabakairmahāgucchairlambate iti tena paṣchastabakalambena ||
· 2-19-15 svāyaṁbhuvena yogena hairaṇyagarbhyā dhāraṇayā tasyāṁ hi kriyamāṇāyāṁ gurutaro'pi laghurbhavati kṛṣṇadhṛtagovardhanavat vipulataro'pyalpo bhavatyagastyapītasamudravat ||
· 2-19-16 gavāṁ kopeneti śeṣaḥ ||
· 2-19-17 roṣitaḥ vajrapakṣapātena mayi kruddhaḥ san pūrṇatvaṁ svasyāccādayasītyarthaḥ ||
· 2-19-22 puṅgavaḥ mahokṣaḥ ||
· 2-19-23 prakaraṇaṁ prakarṣeṇa rachanam | pāṭhāntare pravahaṇaṁ sṛṣṭipravāhaḥ ||
· 2-19-25 sthāṇubhyaḥ parvatebhyaḥ ||
· 2-19-26 golokasya śreṣṭhatvaṁ vaktuṁ pīṭhikāmāha | apāmiti | apāṁ loko'dhastāt tasyoparyapsu plavanto mahīdharāḥ parvatāḥ samudre magnānyuparidaṇḍāni lohalāṅgalāni nāvamiva mahīṁ dhārayantaḥ ata eva nagānāmupariṣṭādbhūḥ smṛtā bhuvashchopari nagā dṛśyante ||
· 2-19-29 somagatistāvatītyarthaḥ | karmaphalaṁ tāvadevetyarthaḥ ||
· 2-19-30 golokastu gopālopāsanāgamyastato'pyuparītyāha | tasyeti ||
· 2-19-31 tatrāpi goloke'pi na vidmaḥ kuto labhemetyarthaḥ ||
· 2-19-34 gavāmevetyanyeṣāṁ tapaādinā'pi duṣprāpa ityarthaḥ ||
· 2-19-35 sa eva golokastvayā saha bhūmāvagataḥ san sīdamānāvastāyāṁ tvayaiva trātaḥ ityarthaḥ | tathā ca mantravarṇaḥ |
"tā vāṁ vāstūnyuśmasi gamadhyai
yatra gāvo bhūriśṛṅgā āyāsaḥ
atrāha tadurugāyasya vṛṣṇaḥ
paramaṁ padamavabhāti bhūri"
iti| tāni vāṁ yuvayoḥ rāmakṛṣṇayorvāstūni ramyasthānāni gamadhyai gantuṁ ushmasi uśmaḥ kāmayāmahe na tu tatra jantuṁ prabhavāma yatra yeṣu vāstuṣu bhūriśṛṅgāḥ mahāśṛṅgavatyo gāvaḥ āyāsaḥ saṁcaranti | atra bhūloke aha niśchitaṁ tat golokākhyaṁ paramaṁ padaṁ bhūri atyantaṁ mukhyādapi viśiṣṭaṁ avabhāti atyantaṁ shobhate | vṛṣṇaḥ ānandavarṣukasya urugāyasya mahākīrtirityarthaḥ ||
· 2-19-39 me mukhāditi śeṣaḥ ||
· 2-19-44 abhiṣiṣchasva ātmānamiti śeṣaḥ | abhiṣekādikaṁ bhagavānaṅgīcakāretyāha mantraḥ:
"ṛṣabhaṁ nā samānānāṁ
sapatnānāṁ viṣāsahiṁ
hantāraṁ śatrūṇāṁ kṛdhi
virājaṁ gopatiṁ gavām"
iti | viṣāsahiṁ sahanasamarthaṁ ||
· 2-19-46 mameti indrāduparīti vigrahe rilopena upendreti nāma niṣpannamityarthaḥ ||
· 2-19-48 varṣārddhe Ashvinaśuklapratipadi | dhvajaḥ vratasamāptichihnam ||
· 2-10-50 āśāṁ dakṣiṇāṁ diśāṁ
· 2-19-51 khage cātake plaveṣu nadītaraṇasādhaneṣu vigatapūrāsu nadīṣvityarthaḥ ||
· 2-19-53 niryātya virecya ||
· 2-19-54 śastrasaṁkāśe kṛṣṇabhāsvare vā nirmale ||
· 2-19-55 kalamānāṁ śālikaṇiśānāṁ avanatāni agrāṇi yāsu tāsu
· 2-19-57 makheṣu āgrāyaṇavājapeyādiṣu ||
· 2-19-59 mahayanti pūjayanti ||
· 2-19-60 sthire śāśvate vṛtte mahākhye ācāre ||
· 2-19-61 divyaṁ payo mandākinījalaṁ tasya dharān ||
· 2-19-62 tāḥ gāvaḥ svargasthāḥ ||
· 2-19-64 vavarṣuḥ devāḥ | neduḥ svayameva ||
· 2-19-6 5 ekārṇavāddiviktaṁ pṛthagbhūtaṁ kṣīrodamadhye kṣīrodatulyā pṛthivyabhavadityarthaḥ ||
· 2-19-67 ītayo'tivṛṣṭyādyā ||
· 2-19-68 gātraruhairvṛkṣādibhiḥ ||
· 2-19-71 niyogaḥ kṛtyopadeśaḥ ||
· 2-19-72 prasādhyatāṁ vadhyatāṁ ||
· 2-19-73 mamāṁśo'rjunaḥ ||
· 2-19-76 bhārataṁ bharatānāṁ yuddham ||
· 2-19-81 yogo'dhyātmavidyā vidhātavyaḥ ajṣāto jṣāpanīyaḥ ||
· 2-19-97 kānīnaṁ kanyāyāṁ bhavam ||
· 2-19-100 niryātayiṣyāmi pratyarpayiṣyāmi
· 2-19-101 yantritaḥ baddhaḥ ||
iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ ekonaviṁśo'dhyāyaḥ ||
Gopala Champu
Chapter Eighteen - Defeating Indra’s Pride and Increasing Govardhana’s Pride
In the morning when the effulgent members sat in rows in the assembly of Vraja, Snigdhakaṇṭha began speaking joyfully with tears in his eyes and a choked voice. ||1||
[1] Among the months, the end of Aśvina month has special qualities. People from the outskirts of Vraja, wearing clothing fit for sacrifices, became absorbed in deep bliss. Nanda and others walked about with sons and followers with generous hearts, giving orders to those purifying the area for a sacrifice to Indra. Giving up their houses they lived outside.
[2] One day in the evening, returning from the pastures with Balarāma, joyful Kṛṣṇa, with curiosity, looked at the activities of the cowherds. He stayed there because of great curiosity and desire.
[3] Since he had seen this on many previous years it was not novel. However, because of boldness, along with anger at Indra, he became affectionately angry at his father and others, and began to inquire out of seeming ignorance: “Indra is proud, taking the cowherds as insignificant. I am the protector of all those who protect the universe. Dakṣa and other Prajāpatis, the Manus, the kings of the earth, the sages born from Brahmā, are all present here as my representatives. But yet my family members have great devotion to Indra.”
[4] To make clear Indra’s pride, he then inquired, while feeling miserable within:
“O father! Please tell me why you are intently engaged? If it is for sacrifice, who is the devatā? What is the scriptural authority and what is the result?” ||2||
[5] Perceiving somewhat Kṛṣṇa’s intention from understanding his learned questions, Nanda did not answer immediately. Then Kṛṣṇa, taking the mood of a child befitting his age, spoke with misery:
“I am eager to hear about what you are doing. Between us, you are the performer of action and I am the listener.” ||3||
[6] “What shall I say explicitly about the sacrifice to Indra? Will this child understand?” When his respected father doubted in this way, Kṛṣṇa then desired to show great knowledge.
[7] “O father! You are most expert and learned. I am your son. I have only been engaged in herding the cow and that has not finished. But I am familiar slightly with jṣāna and dharma.” He then began to explain nicely.
Paramātmā is present in all bodies and all jīvas are within him. All jīvas are spiritual. The wise who know this are worshiped by the learned. The wise should not hide this knowledge. ||4||
One may object that this is the opinion of yogīs. But listen. One should give up the neutral party as an enemy and accept one’s ātmā as a friend*.* ||5||
One should not say that this sacrifice is the path of dharma without careful consideration. The wise reach perfection, not the fools. ||6||
Dharma may be according to the Vedas or local custom. Which of these do you follow? ||7||
[8] When Kṛṣṇa revealed this vast knowledge to curb Indra’s pride, on seeing him speak so impressively, Nanda replied in astonishment as follows in order to gain a favorable impression:
Though this act is a local custom, since it has been passed down by tradition and is proper, we consider it Vedic. ||8||
Indra, the object of worship, is the giver of rain and is omniscient. It is traditional worship, a feature of cowherd life. ||9||
[9] Hearing an answer which was an action prominent in karma-yoga, and desiring to diminish the stature of Indra, he destroyed the position in Indra by following the opinion of those learned in karma-kāṇḍa:
Dharma gives results of karma to people following the law of karma. Therefore Indra is simply following karma. ||10||
Offering to a person dependent on karma is offering sacrifice to ashes. Offering to the household fires for cooking food will maintain oneself and family members. ||11||
As ābhīras, our duty is to the herd cows. If we are to worship some devatā it should be the devatā who protects cows. ||12||
[10] He then argued by taking ideas from the Śāṇkhya scholars, fearing that Nanda would say that Indra is the rain giver.:
“Govardhana Mountain, the source of grass, arising from rajoguṇa, is the shelter of the cows, not Indra. The cows are our life and the brāhmaṇas are our benefactors. If we take shelter of them, then the devatās will recognize this.” ||13-14||
[11] He then defeated other arguments by the methods of those learned in false argument:
Inference and śabda are known only through perception. Therefore perception is the chief proof. ||15||
Therefore let us celebrate a festival for the cows, brāhmaṇas and Govardhana, by using the offerings of Indra for worship of these three. ||16||
If sacrifice must be done, then make offerings to the fire. The sacrifice is the shelter for all, and is directly seen as such. ||17||
You should satisfy the brāhmaṇas with gifts of cows and money. This is simply your nature, not under the control of higher powers. ||18||
After feeding rice to all, from brāhmaṇas to the lowest caste, and feeding the cows grass, you should give a mountain of food to Govardhana by which the mountain will be known as “peak made of food.” ||19||
[12] “You should give charity to all beings down to the dog-eaters and dogs, but not to Indra.” Speaking with this intention, to engage each person without protest he then said:
Feeding them, and taking cloth, ointments and ornaments, circumambulate the brāhmaṇas, fire, cows and the mountain. It is not necessary to go on foot. Comfortably going by cart is also allowed. ||20||
Those who take the remnants of Govardhana, born as humans in Vraja, will be without old age, with peaceful minds and beautiful bodies. ||21||
The knowledge called Govardhana worship will manifest wealth, beauty, and affection from all people. ||22||
The person who ignores worshiping Govardhana and worships Indra will become blind, afflicted by old age and devoid of clothing. ||23||
[13] Glancing at Balarāma and smiling slightly, he again spoke with respect:
I request this with my intelligence as a child. The cows, brāhmaṇas and Govardhana are dear to me, and are my benefactors. If you like this idea, please do it quickly. If Indra interferes there will be problems. ||24||
Whatever acts you do with your body, mind or words are always for pleasing me. Therefore please do this for satisfying me. ||25||
O father! The wise person knows naturally what is beneficial for himself. If he does not he should not speak. If he speaks, he certainly should know. ||26||
[14] Though the speech was full of contradictions, hearing the fluent description and seeing his face, all the cowherds and brāhmaṇas who came for the festival accepted it as authoritative.
Whatever a dear person speaks is pleasing and accepted by all. If those words are even a little correct, however, how much more they are respected. ||27||
[15] Hearing this, Madhukaṇṭha began to think to himself without speaking:
Kṛṣṇa has spoken well thought-out atheistic views outside the Vedas only as a pastime of defeating Indra for his many crooked ideas and not to reject the Vedas. Because of his great affection for them, these ideas do not seriously apply to the leaders of Vraja who are the crest jewels of knowledge, having faith in the final goals of life mentioned in the Vedas, since Kṛṣṇa’s mood is accepted as the highest by the gurus with knowledge of God. It is said:
aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām |
yan-mitraṁ paramānandaṁ pūrṇa brahma sanātanam || |
How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend. SB 10.14.32
[16] What he spoke, with the desire to defeat Indra, resulted in the highest pinnacle of spirituality. The moon born in the family of Vraja’s kings had the desire to hold a festival of the greatest joy.
[17] He then spoke aloud, “Then what happened?”
[18] Snigdhakaṇṭha said:
After the dark moon, celebrated with Dīpavalī, after the joy of giving gifts on that day, on the first day of the waxing moon, with great faith, taking shelter of Kṛṣṇa, the supreme shelter, they did as he had ordered.
[19] In order to carry out this alternative worship, they ornamented the peaks of Govardhana, which increased everyone’s joy, with flags and canopies of various colors and worshiped the hill using the best ingredients such as pādyam and arghyam attractive with fine fragrances, and prepared with attention. They made offerings everywhere on Govardhana in the form of hills, with ghee resembling waterfalls, with various colored vegetables resembling the gaurika minerals on the cliffs, with unsurpassable rivers of milk and lakes of yogurt. The various peaks would be later well known by the names of the sweets such as āpūpika and śāśkulika offered at that time.
The tumult of various types of music at the sacrifice spread to Svarga. The Aśvini-kumāras concluded that this music would be the cause of ear ache for Indra. ||28||
When all the mountains of food were being offered, a huge form of Kṛṣṇa appeared. The cause of people seeing Kṛṣṇa as small in comparison to this form was their limited intelligence. ||29||
[20] Poets describe the huge, expanding form joined to the rocky mountain beneath:
Is this a gold and black effulgence? Is it a cloud with lightning? Or is it a mountain shining with minerals? Or is it Kṛṣṇa appearing in an expanded form? ||30||
This huge form surpasses a mountain of lamp black. Its clothing surpasses the evening cloud. Its ornaments surpass the effulgence of the sun. Its crown is like a thousand strong branches laden with the best flowers. This lord of the mountain causes astonishment to my eyes. ||31||
[21] Then the sweet form called Kṛṣṇa, expert at defeating the cleverness of Brahmā, inquired with humility, “O lord who are you?”
[22] Rumbling like thunder to make the clouds wander, with meaning to make clouds stop moving, Govardhana spoke, “O members of an unprecedented festival! I am the mountain.”
[23] Hearing this, Kṛṣṇa, the enemy of the demons and friend of Śrīdāma and others, spread his arms and stopped the cowherds who were making ever-increasing, irrepressible commotion. In a loud voice he then spoke to all the people: “This divine being is worthy of our respects since it has produced direct faith by accepting to manifest this huge expanded form out of his eagerness and compassion.”
[24] Having said this, with a sweet smile Kṛṣṇa along with Balarāma offered respects on the ground. All others with astonished hearts offered respects in the same way. Govardhana, increasing everyone’s joy, again spoke to the crowd standing faithfully with folded hands:
“The devatās see themselves as different from you. I do not see myself as different from you. Now look! I will eat what is given to me in full view.” ||32||
[25] After saying this, Govardhana ate ten million āḍhakas of cooked rice and vegetable preparations. On each peak he ate a mouthful. Then drawing all the water from lakes, ponds and rivers, he depleted them all. ||33||
When he stretched out his hand to take food in front of him, immediately all the food came to him from all sides just as sparrows come flying on seeing grains. ||34||
Putting the vegetables in the middle, he devoured the piles of rice with his right hand, and mocked Indra by wiggling the tip of the index finger of his left hand. ||35||
With his hands he quickly consumed huge quantities of food. All directions became filled with his hands extending and retrieving. The women of Vraja were able to see this. This was astonishing, among many astonishing things, since no rice at all remained though it was so abundant that it could not be counted. ||36||
As Govardhana, king of mountains, continued to eat, more food was prepared in order to satisfy his appetite. ||37||
The children expressed fear, the youthful laughed, the elderly were astonished and qualified people showed devotion. Govardhana was fully satisfied with all of them. ||38||
Govardhana repeatedly gathered water from a great distance, washed his mouth and spit out the water, creating rain which fell on his back and made grass sprout up. ||39||
After washing his mouth, he took bamboo sticks to clean his teeth. Having shown this form to satisfy living beings, he then withdrew it. ||40||
Making piles of betel nut, he began chewing it with pride. He showed a face as brilliant as the morning sun. ||41||
When it came time for āratrika, they became bewildered, “How can we perform āratrika to this huge form?” Thinking in this way, their hearts fluttered. Slightly laughing, Kṛṣṇa arranged another utensil as a lamp, which moved above and below with a thousand flames. ||42||
[26] Seeing that the mountain had become conscious and that it desired, searched and took, the people placed their hands on their heads in astonishment and stood up. Giving blessing to all, the benefactor mountain then suddenly disappeared. Offering respects, the people stood for a few moments, motionless like pictures.
[27] When they became fully conscious, Kṛṣṇa spoke to the people assembled for the festival:
See! This mountain has mercifully shown this huge form and eaten all the food. It seems that anyone who disrespects him will be punished. Since he has taken Indra’s offering he must be very powerful. ||43||
[28] With great faith they then worshiped the cows which possessed the highest prema.
The cowherds and cows of Vraja first exchanged affection. Nanda and his son were the ideals in doing this. But how can the cows be completely described at the Govardhana festival with worship of Govardhana? One can understand from seeing that the cows were most worthy of worship. ||44||
Being worshiped, dressed in fine cloth, fed sumptuously, united with their calves, the cows were truly happy and fat. But when the cows saw Kṛṣṇa they became more blissful. If this did not occur, the cows would not be happy, just as persons who give up sweets do not enjoy taking medicines. ||45||
[29] With gold caps on their horns, silver on their hooves and bells jingling, they appeared most beautiful. ||46||
[30] The cowherds were astonished by the worship that Kṛṣṇa and other cowherds performed for the cows. Following the rules, approaching the calves decorated with colorful cloth and appearing like paintings, herding the cows out of sport, after giving up noisy laughing they then let them take rest while giving them food. They circumambulated them, offered respects, and, appointing the best priest, performed sacrifice with profuse oblations. They circled the fire which turned to the right, and worshiped the celebrated priests with the piles of ornaments.
[31] They worshiped Kṛṣṇa.
They were not satisfied in giving all the astonishing items–bathing clothes, tilaka, ointments, garlands, and earrings. As a part of the worship of Govardhana, his mother, father and friends could not stop worshiping Kṛṣṇa for a long time. ||47||
Nanda and Yaśodā, treated Kṛṣṇa and Balarāma in the same way seeing no difference between them. They saw their friends in the same way. ||48||
[32] He confused the cows.
When Kṛṣṇa jokingly hid himself from the cows, the cows approached their calves in distress, and when he appeared, they lost their consciousness. ||49||
[33] He laughed loudly.
When he pulled the suckling calves away in order to disturb them, and they pulled the udders with their teeth, the cows would moo and flee everywhere in distress. He then laughed. Hearing this all people experienced bliss, since that lotus face showered honey, filled with loud laughter, in all directions. ||50||
[34] He fed the cows.
The cowherds said, “Kṛṣṇa, touch this cow food with your hand a little. The cows then ate that food endowed with the fragrance of his hand.” ||51||
[35] He let the cows rest.
The cowherds were not able to control all the millions of cows at the festival. But the flute of Kṛṣṇa, made of thousands of good qualities (ropes), with its graceful tune stopped them all. ||52||
[36] Kṛsṇa ordered circumambulation of the cows.
One cannot quickly circumambulate such a number of cows. We will circumambulate one to accomplish this, since the type (jāti) included innumerable individuals. ||53||
One should walk around a mature calf since the wise say that if one waters the root one waters everything. ||54||
[37] Devotion to the cows with offering of respects is eternal and need not be described since by nature the cowherds are devotees. Nanda’s cowherds are superior devotees. The devotion manifested during the Govardhana sacrifice cannot be known by the great sages. ||55||
[38] The way they accepted the priest at the sacrifice was unusual because they did not request the priest as is normally done. The priest was self-appointed. He concentrated his mind during the sacrifice as a priest should. ||56||
[39] The sacrifice is described.
At the great sacrifice of Govardhana in place of the fire, the effulgence of the Lord, who gives affliction to Indra shone brightly. ||57||
When the fire turned to the right, all people began circumambulating it. ||58||
At the sacrifice, Nanda joyfully ordered his servants to give the best cloth, tilaka, unguents, and ornaments for the limbs to the brāhmaṇas without cessation. It sounded as if he were saying simply, “Give, give, give.” ||59||
When Nanda was giving such charming gifts, the witnesses simply looked. ||60||
[40] By seeing this, people were completely satisfied. The bards have glorified this:
“Please say what person among the wealthy is a more generous giver of wealth than the cowherd Nanda?” ||61||
[41] In this sacrifice something special occurred.
At the sacrifice at Govardhana all humans and all other living entities, were filled with food up to their throats. But their hearts were not full at all. Look! Though all the devatās were satisfied, Indra dried up. ||62||
[42] Along with the priests and benefactors, learned members of the assembly, having engaged brāhmaṇas in sacrifice, after worshiping Kṛṣṇa and putting Nanda in front, ate the excellent sacrificial remnants. Wearing special clothing, tasting the glories of the Lord in songs with faith, laughing, free from fear, and dancing, they circumambulated Govardhana.
[43] This is described in *Viṣṇu Purāṇa (*5.10.45):
dvijāṁś ca bhojayāmāsuḥ śataśo ’tha sahasraśaḥ |
gāvaḥ śailaṁ tataś cakrur arcitās tāḥ pradakṣiṇam ||
After feeding and worshiping tens of thousands of brāhmaṇas and worshiping the cows, they circumambulated Govardhana.
[44] One after another they proceeded.
The cows and bulls, brāhmaṇas, guards, followers, elders and women, hundreds of young servant girls and craftsmen circumambulated. ||63||
Dancers, showing skill with music, like fishermen, cast the net of songs of Kṛṣṇa’s qualities everywhere to catch the eyes of the people. They earned their name as fishermen. ||64||
[45] The cowherd women sang as follows. In this song one woman asked a question and the others answered.
Who has arranged the worship of Govardhana?
He who fearlessly assumes the position of Indra.
Who has performed the worship of Govardhana?
He who killed Pūtanā.
Who has performed the worship of Govardhana?
He who crushed the body of Tṛnāvarta.
Who has performed the worship of Govardhana?
He who uprooted the Arjuna trees.
Who has performed the worship of Govardhana?
He who destroyed Vatsāsura and Bakāsura.
Who has performed the worship of Govardhana?
He who killed Vyomāsura and Aghāsura.
Who has performed the worship of Govardhana?
He who subdued Kāliya.
Who has performed the worship of Govardhana?
He who killed harsh Pralambāsura.
Who has performed the worship of Govardhana?
He who swallowed two forest fires.
Who has performed the worship of Govardhana?
He who gives fear to Kaṁsa. ||65||
But when the inhabitants of Vraja became stunned by the sweet sound of Kṛṣṇa’s flute, cool like snow without winter, all the good qualities and various interests of the inhabitants became attractive. ||66||
Putting the cows with gold, gem-studded horns in front and arranging all the cowherds, Kṛṣṇa began circumambulating the mountain with Balarāma and his friends. His bodily effulgence increased from his cloth shining like gold. His body shone with kuṁkuma and a rope hung over his back. His clothes also shone. ||67||
His body was attractive with fine scents and red powder. He threw his stick in the air and caught it. Running after the straying cows, he brought them back to the path. Laughing and playing, he kept beat with his hand, sometimes in agreement and sometimes in count-rhtythm. Playing on his flute, he walked around Govardhana. ||68||
Wherever Kṛṣṇa went, by his will either quickly or slowly, all peoples’ eyes went there and attained the same state, as if they were puppets on strings. ||69||
[46] With great joy they continued the journey, and returned to the attractive place of sacrifice. In great bliss, they spent the night there, with the women and others dancing, singing and playing instruments. The next morning, after hearing the glories of Yamunā and offering her respects, they took bath in the river and returned to their houses.
[47] On this day called Bhrātṛ-dvitīya, the brother should be fed by the hand of the sister. Thus, Balarāma and Kṛṣṇa, full of longing and controlled by their affection, along with their friends, were invited by a gathering of most fortunate young daughters of Upananda and others. They were served food and achieved great happiness.
[48] After this, Indra, with crooked mentality, became angry, thinking, “Kṛṣṇa has prevented my sacrifice because of his inflated pride.”
[49] Out of envy, to show that Kṛṣṇa’s aggressive inferences about Indra, though not made directly to him, should not be accepted, Indra sent the Sāṁvartaka clouds to destroy Vraja and to chastise Nanda and others who were worshiped by the universe.
First, from the north, an icy wind began blowing and black clouds appeared, while thunder rolled. The cowherds brought the cows to the sheds and, seeing the bad omens, surrounded Kṛṣṇa and remained in that position. On Kṛṣṇa’s order they went to Govardhana and looking up, remained there. ||70||
[50] Kṛṣṇa stated, “If Indra is producing this rain to destroy the universe, Govardhana, giver of mercy, will be merciful.” ||71||
[51] When they came near the mountain in order to clear all obstacles, the cowherds and Kṛṣṇa remained there. Govardhana began to keep his promise.
First the people had taken shelter of courtyards, strongholds, cottages, banyan trees and slopes, but then they were afflicted by crooked blasts of wind which felled huge trees and made terrifying sounds. When the people gave up Vraja, the wind wandered about with ever-increasing boldness. ||72||
The streams of rain appeared to be arrows released from Indra’s bow (rainbow). The hail was hard like thunderbolts. Thunderbolts wandered about, making the sun fall from its orbit. In this condition when all the cowherds surrendered to Kṛṣṇa, Kṛṣṇa lifted Govardhana in his hand, in such a way that no one at all could speculate how he did it. ||73||
[52] Seeing that the rains of Indra, maker of clouds, were definitely causing fear and pain, Kṛṣṇa, who produces auspiciousness, first began to reflect:
“I think that Indra with pride believes that I am far away. Therefore I should crush his pride. I am the only resort for the cowherds. I and my followers attain great bliss in the cow sheds. They are my heart. I treasure them as my very life.” ||74||
When there was confusion as Kṛṣṇa held up the mountain, he began to discuss with Balarāma. Awareness of their mutual affection produced discussion about holding up the mountain. ||75||
[53] Lifting that mountain, his hairs stood on end like needles. He reduced the pride of the rumbling thunder by his sweet, deep voice, extending far in the distance to his family of cowherds having baseless fear. With affection he spoke clearly.
[54] When he called, the word “O” extended in length. “O mother! Do not delay. O father! Please come. O elders! Bring everyone.”
[55] When Balarāma brought them all close, he again said to them, “O father! Do not fear. O mother! Do not be troubled! O friends! Be happy! I am not exerting myself at all, since merciful Govardhana is himself rising up in my hand and is light like a piece of cotton. I see within the mountain a hole, having a ladder, looking like Pātāla. Since the mountain is broad, there is no water in the central area and it is not slippery.” ||76-77||
[56] Seeing that they were thinking that he could not hold the mountain and it would fall, he again spoke, accepting to partially hold the mountain:
“O respectable people! Do not forbid me to do this, on the advice of my mother. How can the mountain fall from the hand of someone lifting it? However, do not delay very long. Seeing your suffering I will tremble and then the mountain will fall. Quickly come under the mountain.” ||78-79||
Understanding Kṛṣṇa’s desire, the cowherds came under the mountain. They did not think of him as their protector, but as their only object of service (to be protected). ||80||
There was a hole equipped with a ladder by which one could easily enter into a place lit by jewels. Its walls were studded with gems just like a house and it had a splendid ceiling. ||81||
The floors were embedded with touchstones and the place was divided into rooms. Fresh water was available. A gentle wind, pleasant to the touch, was blowing. ||82||
He held up the mountain casually in his left hand while smiling. He remained standing in that broad interior with his attractive form. ||83||
With his arm on a friends shoulder he held his flute in his bent hand. The inhabitants of Vraja saw him with joy, eagerness and fear. They became stunned. ||84||
Govardhana was like a huge house decorated with jewels, in which Kṛṣṇa was situated as a sapphire pillar. ||85||
Kṛṣṇa’s arm was like a jeweled stick and the mountain was like an umbrella above. The rains falling everywhere were like strings of pearls. The people of Vraja experienced the rain as a splendor. ||86||
[57] Then Yaśodā along with Rohiṇī held his sides. This is described by poets as follows.
He was held on the sides by the two mothers, who began wiping his lotus face repeatedly. Seeing his amazing actions, Nanda and others stood with hairs standing on end. Then, with smiling lotus eyes, with hands making a dancer’s gestures, holding the mountain on his left hand, he shouted, “Victory! Victory!” while playing. ||87||
In front of Kṛṣṇa, Balarāma, like an actor in a drama, amused all the jovial people. ||88||
[58] While outside there were great rainstorms, roaring wind, hard hail, thunder and dark clouds, which caused suffering, inside there was no rain, there were sweet voices, pleasant breezes, attractive songs, rays of light, and Kṛṣṇa with remarkable beauty, which produced happiness. ||89||
There was singing, eulogies and dancing by skillful performers. The best residents gave charity. Knowers of Vedic customs chanted auspicious prayers. The children played. Everyone’s pride was reduced and their prema for Kṛṣṇa increased. What happiness did the lifter of the mountain not give them? ||90||
Kṛṣṇa’s praiseworthy glance was humble to the elders, smiling to his equals, filled with tears to his followers, and sometimes unsteady. But it was crooked towards Indra! Towards each of them he expressed an appropriate meaning. Any other action would have the fault of redundancy. ||91||
Drinking the nectar from the rays of his moon-like face, the cows gave up hunger and thirst for seven days and nights, what to speak of the people who had affection for him. ||92||
The people became filled with the juicy nectar emanating from his face. Thinking that he was hungry and thirsty, his mother kept filling him with juicy nectar. ||93||
Ananta with his thousand mouths, describing for seven kalpas, cannot complete the glories of Kṛṣṇa’s pastime of holding the mountain for seven days and nights. If a poet quickly tries to describe this in three or four verses, devoid of ornaments, he will end in despair. ||94||
[59] When this situation prevailed, Indra then resorted to evil means.
[60] First he doubted that Vraja had been destroyed by the increased winds. He sent off hundreds of wind devatās to carry out his work. Quickly they came back, reporting that nothing had happened. Thinking that the strong rains must have destroyed everything, he sent the cloud devatās. They returned and answered that nothing had happened. Thinking this very strange, he became depressed. He began beating his carrier cloud in anger with his goad. Suddenly the lightning deity appeared in the sky in front of him, throwing fire with his eyes to destroy all strength. Those devatās returned with the same report. “Please understand a remarkable event has occurred. I have seen that mountain which expanded to eat all the offerings now floating in the air.”
[61] Indra said, “See how the opposite has happened. Where have the inhabitants of Vraja gone with their sons?”
[62] All the servants again swiftly departed with his order and returned. Together they answered, “O Indra! We recognize that you are the leader of the devatās. The people of Vraja have all been turned to ashes by the fire of lightning and therefore we cannot see them outside.”
[63] Indra said in joy, “May you live long. But search again.”
[64] They again returned and explained an alternative version. “O lord of Svarga! They have not been destroyed even now. Entering a hole like Pātāla in the mountain, they can be seen enjoying like anything there. And the mountain is resting on the hand of Kṛṣṇa like a pile of stones.”
[65] Indra said, “Here is what I think. Previously I cut off the wings of the mountain. Has it got new wings since it has become partial to the inhabitants of Vraja? In any case I am prepared to kill it with the fire from a roaring thunderbolt. The proud people under the mountain will be crushed!”
[66] After sending the thunderbolt to smash the mountain, he began thinking that this would also be thwarted. Developing intense anger since his desires had been thwarted, he then dispatched new servants saying, “Ah! Hide and see if any remarkable event has happened. The thunderbolt should have caused great disturbance by its effects.”
[67] They returned and reported what they saw. “O Indra! Not even one leaf has fallen and not even one ant is suffering. If this is what has happened everywhere, what can be said of the condition of all the people within the mountain enjoying waves of bliss?”
[68] Since the thunderbolt was useless against the lofty mountain, in anxiety he became fearful, astonished, and ashamed. For a long time he thought in silence: “Ah! I remember! Viṣṇu has appeared there in the form of Kṛṣṇa. How can he who is holding up the mountain be defeated by anyone?”
[69] At that time a foolish, lowly Yakṣa, partial to Kaṁsa, approached Indra with joy and offered respects. He said: “O Indra! I, from the house of Mahīndra, son of the Dānava named Drumila, offer my respects to your lotus feet! Kaṁsa, acting for your welfare, filled with affection to you, has offered and sent his respects, filling the directions with the sound of drums. We are very happy with the actions you have undertaken. It is intolerable that respect for the great is destroyed by the pride of the insignificant. I have seen that the cowherds who rise up proudly like ants have not been killed by fate. What is the necessity of accepting sacrifices from these cowherds? Taking permission, we will perform sacrifices for you.”
[70] Hearing this, Indra became astonished.
[71] Then he began to think: “Oh! By taking intoxications I have destroyed my intelligence. I have contradicted the norms by showing friendship with the enemy. I have thus proved the meaning of my name ‘breaker of the family rules.’
Since I was proud it is proper that I have been defeated, for it is seen that he who is overcome by pride will be defeated.” ||95||
[72] He spoke to his servants, revealing this: “Let this be. Withdraw the clouds of destruction. Be tolerant to the son of Nanda, since he is my younger brother. We have been taught a lesson. How can we think of defeating Kṛṣṇa?”
[73] He ordered the Yakṣa to deliver a message to Kaṁsa.
[74] “I have understood that though you are constantly angry at Kṛṣṇa, you remain in fear of him. This increases my anger towards you. If this is true, then I will deal with the situation appropriately. I have a hundred-fold wrath, a thousand eyes and millions of hands. Who can oppose me?
Your wealth has been spent on Rākṣasas and you have lost favor of the devatās. Kṛṣṇa will soon be the destroyer of the members of the Bhoja dynasty like you.” ||96||
[75] Hearing these words, the rascal Yakṣa departed with a repentant heart. The message he delivered was useless, like urine in the waves.
[76] Criticizing himself, lamenting in a hundred ways, without being proud of riding on his airplane, he went to his room to sleep in a repentant mood and experienced hell, since nilaya (room) became niraya (hell). The eight grammarians explain that l can be replaced by r.
In desiring to destroy Vraja by wind, Indra committed injury to himself. By desiring to give pain to Vraja with showers of water, he created pain in his own heart. By desiring to strike Vraja with thunderbolts, he beat his own head. He tried to disturb the devotees and gained the opposite result. ||97||
[77] When he entered his inner room, the sun quickly rose in the sky, the directions appeared, and the earth proceeded on its natural path. At that time, the eyes, ears, and feet of the living entities attained their functions of seeing, hearing and walking. ||98||
When the clouds cleared, Kṛṣṇa roared loudly to the people, “Come out of the hole with all the utensils gathered together. Go quickly without fear.” When he spoke these profound words clearly in that place, the clouds which were previously defeated by the power of Govardhana, were defeated by his proud roaring. ||99||
[78] Accompanied by blaring music to stimulate the people to follow his orders, the people along with the cows, shining like Kṛṣṇa’s body with fame and affection, emerged from the hole resembling the heart of Govardhana.
First the cows came out of the hole, turning here and there to see the face of Kṛṣṇa. After the cows came out, the people, seeing his face repeatedly, became stunned and agitated with affection. ||100||
[79] With difficulty all the people emerged from the hole and, looking back, gazed with unblinking eyes as Kṛṣṇa came out. As the jīva becomes satisfied on attaining life airs, so the people, on seeing and attaining Kṛṣṇa, attained bliss.
He who held up the mountain to protect his people, and was filled with spontaneity, all qualities, beauty, tenderness, and love that spread everywhere, appeared before the eyes of the people at the base of the mountain. ||101||
As he had raised the mountain, he put it down. Everyone saw this, but did not see exactly know how he did it. ||102||
[80] Helplessly immersed in solid streams of prema, the cowherds met Kṛṣṇa as he came from the hole and embraced him and welcomed him according to their status, from the elders down. ||103||
The elder gopīs respectfully decorated Kṛṣṇa, conqueror of Indra, with attractive, auspicious items. Though he had conquered Indra, they put their hands on his head to bless him. He who has experienced this care in his heart will understand this type of care. ||104||
[81] Śukadeva has described Yaśodā’s meeting with Kṛṣṇa. Though the attractive verse in anuśṭup is concise, it flows with indestructible juice like a pot of nectar.
yaśodā rohiṇī nando rāmaś ca balināṁ varaḥ |
kṛṣṇam āliṅgya yuyujur āśiṣaḥ sneha-kātarāḥ ||
Mother Yaśodā, mother Rohiṇī, Nanda Mahārāja and Balarāma, the greatest of the strong, all embraced Kṛṣṇa. Overwhelmed with affection, they offered him their blessings. SB 10.25.30
[82] “Ah! Ah! What has happened to the body of this young boy, soft as fresh butter? What is happening to it now, and what will happen in the future?” In this way they responded with doubt filled with affection: “The pain in his body will be relieved by contact with our bodies.” Thinking in this way they embraced him. But it appeared they did not believe that, for they began giving countless blessings, glorifying his family line. Their sight of him was blocked for a long time by the flow of tears from their eyes as they repeated his names.
[83] When four people suddenly meet, the prema increases since remembrance of Kṛṣṇa increases. Therefore Śukadeva has mentioned the names of Yaśodā, Rohiṇī, Nanda Mahārāja and Balarāma.
[84] Since Balarāma, powerful from jṣāna-śakti and kriyā-śakti, felt pain out of affection for Kṛṣṇa, then what can be said of Yaśodā who is devoid of those two śaktis? He is non-different from Kṛṣṇa.
Yaśodā with tearful eyes wiped his face all over, and Nanda touched his śikhā. Looking at his whole body, they asked how he was. His friends began to massage his body. In this way all the inhabitants engaged in serving him, for he was their very life. ||105||
[85] At this place another curious event occurred. Please listen.
[86] When Kaṁsa’s Yakṣa had left, Indra thought. “My fame is long-standing. This incident has occurred because he hid his true form. O servants! Listen with attention. Though Kṛṣṇa, frustrating my endeavors, has acted like an enemy, I know that he will assist me in quelling the demons. To test him, show fear and praise him.”
[87] divi deva-gaṇāḥ siddhāḥ sādhyāḥ gandharva-cāraṇāḥ |
tuṣṭuvur mumucus tuṣṭāḥ puṣpa-varṣāṇi pārthiva ||
śaṅkha-dundubhayo nedur divi deva-pracoditāḥ |
jagur gandharva-patayas tumburu-pramukhā nṛpa||
After Kṛṣṇa came out of the hole with the inhabitants of Vraja, in the heavens, O King, all the demigods, including the Siddhas, Sādhyas, Gandharvas and Cāraṇas, sang the praises of Lord Kṛṣṇa and showered down flowers in great satisfaction. My dear Parīkṣit, the demigods in heaven resoundingly played their conchshells and kettledrums, and the best of the Gandharvas, led by Tumburu, began to sing. SB 10.25.31-32 ||106-107||
The inhabitants of Svarga and earth began singing and playing instruments. The cowherds surrounded him while walking in joy. He returned to Vraja, filled with the highest wealth of gopīs singing, while the women of Svarga shouted, “Victory!” ||108||
Having gone into the hole with their carts, yogurt and rice, they returned to their houses without any items being destroyed. ||109||
[88] Śukadeva has described the inhabitants after coming out of the hole: the cowherd women presented water mixed with yogurt and rice as a token of honor. (SB 10.25.29)
“O Nanda! You have given birth to a son who lifted the mountain to protect his relatives and who crushed Indra’s pride from far off without destroying him. In lifting the mountain, Kṛṣṇa showed his superiority not to just one person, but attained the highest position among you and in the universe.” ||110-111||
[89] After the story was told, the people, as previously, left to do their duties. The sun, following Kṛṣṇa, played till sunset, and the two reciters again were in the assembly of sakhīs at night.
[90] First, Snigdhakaṇṭha spoke to Rādhā, the supreme benefactor.
“Though the pastimes of you and Kṛṣṇa are few, they are extensive. O Rādhā! Those pastimes, most subtle and extensive cannot be analyzed.” ||112||
[91] To make the work smaller we are abbreviating the pastimes. Among poets, we are rash. But by manifesting intelligence, the pastimes will be largely understood.
He then said to his brother:
O respectable brother! Ideal speaker! Please listen again. Not only did Kṛṣṇa reveal the sacrifice for Govardhana but did it for tasting the moon-like faces of Rādhā and other gopīs. ||113||
When he expanded the ingredients of the sacrifice, the gopīs accepted the ingredients such as ornaments. ||114||
When all the lamps were lit, Kṛṣṇa and the gopīs were able to see each other from concealed places. ||115||
When he began the festival of Govardhana, the gopīs began a festival of desiring to see him. ||116||
When the women became blissful at the sacrifice of Govardhana, the gopīs became joyful understanding that they would definitely see Kṛṣṇa. ||117||
When many young women talked to Kṛṣṇa privately, Rādhā and others looked at him with understanding glances. ||118||
When the mountain manifested its form and attracted all people, the gopīs’ eyes, like birds, spontaneously attained the abodes of their desire. ||119||
When everyone began worshiping the cows, the gopīs asked Kṛṣṇa about worship of each cow. ||120||
When the worship of Kṛṣṇa was performed externally, internal worship was seen on each gopīs’ face. ||121||
When they saw the back of a cowherd marked with the hand of a young girl, the arms of the gopīs became eager to touch Kṛṣṇa. ||122||
When Kṛṣṇa entered the assembly of brāhmaṇas at the time of the sacrifice, the gopīs offered their minds into the fire. ||123||
When they became separated from him during circumambulation of Govardhana, the gopīs thought that the distance of separation was as long as Govardhana. ||124||
When Kṛṣṇa threw his stick in the air and caught it, Rādhā seeing that at a distance, made a Yamunā River with her tears mixed with lamp black. ||125||
Whenever it was impossible for others to see them, he would run amidst the gopīs on the pretext of following the cows. ||126||
When Kṛṣṇa on the pretext of following the cows went and touched Rādhā, she beat him with an angry glance, and he became stunned. ||127||
When he saw Rādhā, he forgot everything, but he remembered her face. ||128||
When they all lived together at night in one house, the gopīs would hear only topics concerning Kṛṣṇa. ||129||
When Kṛṣṇa played in the waves of the Yamunā, the gopīs experienced playing with Kṛṣṇa though they were far away from him. ||130||
When Kṛṣṇa went to dine at the houses of girl cousins, the gopīs went there on the pretext of friendship. ||131||
When everyone returned to their houses they returned to their houses, which seemed like prisons. ||132||
When the Saṁvartaka clouds appeared, the gopīs desired to cover Kṛṣṇa with the umbrellas of their bodies. ||133||
When they saw him being protected with umbrellas by his friends, they thought the rain would break his body. ||134||
When they gazed leisurely at Kṛṣṇa as he played under the umbrella which sheltered him from strong rain, they considered the rain to be nectar. ||135||
When everyone stayed with Kṛṣṇa in the hole in the mountain, the gopīs considered that they had attained a treasure in their house. ||136||
They relished the moon face of Kṛṣṇa by their eyes in the form of tongues, without blinking. Their eyes became cakora birds, constantly drinking the nectar for seven days and nights. They could not imagine how they had gained such pious credits. ||137||
Though Rādhā experienced the highest bliss, she shed warm tears, like a pearl necklace. “O Lord! You have no intelligence, because only after a long time you have shown me my lover whom I now constantly see, with a mountain in his hand.” ||138||
When Kṛṣṇa held up the mountain, he avoided glancing in the direction of the gopīs who were praying for his affection. If that glance happens to meet the face of Rādhā, my desires will have been fulfilled after much endeavor. ||139||
“Everyone thinks that merciful Kṛṣṇa lifted the mountain out of mercy. O heart, remain steady! He will save your body, fearful of drowning in the constant shower from his eyes.” This was Rādhā’s thought. ||140||
When the gopīs heard Kṛṣṇa order everyone to leave the hole in the mountain, they left him, though he was their very life. He experienced their mood, and also left the hole, unable to tolerate their burden of pain. ||141||
When Kṛṣṇa emerged from the hole in the mountain, the gopīs could not distinguish whether he had come out of the mountain hole or whether he had come out of their hearts. ||142||
When the tears of the gopīs soaked a large area of their mountain-like breasts, they seemed to reveal their desires to the mountain lifted by Kṛṣṇa. ||143||
[92] Concluding, he said, “O Rādhā! Did the mercy that the lifter of the mountain distributed at that time take shelter of you through the edges of your tear-soaked eyes?” ||144||
[93] When the two reciters departed after concluding the story, as previously, all returned to their houses.
Chapter Nineteen - Surrender of Indra and Kṛṣṇa as lord of the cows.
[1] In the dawn, lit by the effulgence of the assembly, of the two young reciters, Madhukaṇṭha began speaking.
[2] On the auspicious first lunar day, Govardhana manifested his powers. From the third lunar day to the ninth day, Kṛṣṇa attractively lifted Govardhana.
[3] On the tenth lunar day, made attractive by the previous situation, the most learned residents, after dining at his invitation and chewing betel to purify the mouth, began to discuss the incident at the assembly of Nanda.
[4] From seeing him lift Govardhana they began to recount all the impossible events starting from the killing of Pūtanā without omitting any.
[5] They then said:
Lifting the mountain continually he endured a heavy load, but he did not tremble at all. The rain fell outside but not within the mountain. ||1||
[6] His great power is most astonishing and beyond normal conduct. But though this is true, we and others are astonished by his being the natural object of the greatest affection.
[7] That affection which is seen in people like us is most outstanding by its uniqueness.
Everyone naturally has attraction for their sons but we cannot give up attraction to your son. Everyone has this attraction for Kṛṣṇa. O Nanda! Remembering all this, we cannot speak at all or use reasoning. ||2||
[8] Listening attentively, Nanda felt bliss. Then with great affection and the permission of all present he repeated the words of Garga and out of pure affection destroyed the doubt that had arisen about Kṛṣṇa’s glorious activities. This is also mentioned in Bhāgavatam: O cowherd men, just hear my words and let all your doubts concerning my son be gone. Some time ago Garga Muni spoke to me as follows about this boy. (SB 10.26.15)
From the time Garga instructed us and left, I know that Kṛṣṇa performs remarkable activities because of the śakti of Nārāyaṇa within him.” ||3||
[9] Hearing Nanda’s words they became satisfied. When all the people made Nanda joyful by hearing about his son who gave joy to all, suddenly Kṛṣṇa, praised and overjoyed by his leading group of friends, entered with Balarāma.
[10] The assembly surrounded him like the halo around the moon. They tasted his beauty like cakora birds. They became joyful in his presence like lotuses. Their limbs became liquid like moonstones. They swelled with joy like the ocean.
[11] When this happened and all were in this situation, after a few moments from their houses where Lakṣmī resided they brought white, yellow, and blue cloth as well as ornaments for Kṛṣṇa, Balarāma and Nanda to wear.
[12] Just as the men acted in the assembly, the women in the inner chambers decorated Rohiṇī and Yaśodā. Thus there was a festival outside and inside.
[13] Now Indra in Svarga should be described.
[14] Departing from Vraja and thinking of his miserable condition, devoid of his powers, he went to his house but desired his own destruction. He did not desire his wife and did not go to the assembly of devatās.
[15] Hearing what had happened, Bṛhaspati came and scolded him in private, since he was the priest of the devatās.
[16] He scolded him as follows:
O Indra! Because you do not worship Viṣṇu, you will not flourish, just as trees cannot grow without the moon. ||4||
[17] It is not surprising that intoxication with pride has overcome a person like you since you are the leader of the devatās and master of intoxication. But how did you, who drank nectar, become like a dead person? You have become insane, giving up life by not eating.
[18] The wise say, “He who gives fear to the gentle and touches dead bodies should not be touched, like a person who in spite of bathing remains untouchable.” ||5||
[19] O hero! This has happened because of your indiscretion:
If a person rejects the antaryāmī who is his support, and rejects Paramātmā who is protection, he is called insane. ||6||
[20] Indra said, “Without thinking I did this act. Now please instruct me something suitable.”
[21] Bṛhaspati said, “When such irregularity occurs, only Brahmā can rectify the situation. Your only solution is to follow his advice.”
[22] Full of grief, Indra went respectfully to Brahmā and without hesitation revealed his offense.
[23-24] Brahmā said, “Ah! Though you are the leader of the devatās, you are ignorant. Thus you have committed a great offense which could only be accomplished with great effort. Just on hearing you have done such a thing, the wise will block their ears. Having the misfortune of desiring to create the universe, I must instruct you. Desiring to know the Lord’s power, you showed audacity. Considering this an intolerably poisonous sin, I am not able to cleanse you of your grave offense. However, Gautama and others have said:
gavāṁ kaṇḍūyanaṁ kuryād go-grāsaṁ go-pradakṣiṇām |
nityaṁ goṣu prasannāsu gopālo ’pi prasīdati ||
One should tickle the cows, feed them and circumambulate them. If you always please the cows, Kṛṣṇa will be pleased.
Eager to obtain forgiveness of Kṛṣṇa who has great affection for cows, you must serve the mother of cows, Surabhī. If you do not, she will side with the demons.”
[25] Afraid of the demons, Indra went to Surabhī’s planet and pleased Surabhī repeatedly, though she was disturbed when he explained his offense. He returned to Brahmā with Surabhī.
[26] Brahmā said, “O Surabhī! Go to Kṛṣṇa in order to remove Indra’s fear. Remove the bad meaning of the name of Indra, who is called “having bad conduct” in the assembly of the learned. Make Goloka visible in the material world with your wealth of cows–which makes Vaikuṇṭha seem limited. Kṛṣṇa will attain that position of king of Goloka if you bathe him and serve him.”
[27] On the eleventh lunar day, Surabhī came to Vṛndāvana on earth with Indra and waited for an opportunity. From far off, Surabhī spoke to Indra:
This is not a cloud, but Govardhana. This is not part of Govardhana, but Kṛṣṇa. This is not lightning, but his moving cloth. This is not the rumbling of clouds but his joking. ||7||
[28] Look Garuḍa is flying high above us, desiring the shelter of the cloud filled with lightning, who is sitting in the shade of Govardhana.
[29] He is sitting on a white cloth spread on the gems of Govardhana. His left hand is placed on his lotus foot resting on his left thigh, and his right hand holds the most beautiful flute. With a smiling glance, it seems he showers mercy. ||8||
[30] He is willing to meet us, and he has sent his friends away on errands. It is certain that Balarāma has not come today. Go in front of him with grieving heart when no one is there, offer respects and please him.
The person of superior power unto whom the offense has been committed and who can remove the offense rarely sees the miserable offender. ||9||
If one offers respects to the person offended in a private place, one’s miserable state will invoke the mercy of even an ordinary person, what to speak of an elevated person. ||10||
[31] I will approach later to make some special request.
[32] Following Surabhi’s instructions, Indra approached Kṛṣṇa in private and fell at his feet.
When Indra offered respects, Kṛṣṇa’s toe nails shone brilliantly among Indra’s crown jewels. When Indra’s lotus eyes began to flow with tears like honey, Kṛṣṇa’s two nails became like moons. ||11||
[33] When he wept, Kṛṣṇa, being a little taken aback, raised him up with his hand affectionately and spoke to him.
[34] “O lord! Do not do such unsuitable acts. You are the only shelter of all words of the wise.”
[35] When he placed his hands on Indra’s head, shamed Indra remained silent, as if struck by a thunderbolt.
Who will not become the devotee of that person who is strong and affectionate and can bind another’s body by his power, and his mind by his words? ||12||
[36] Kṛṣṇa’s power and affection influenced Indra.
Acting like the moon on others, Kṛṣṇa acted like the sun on Indra. Indra acted like the sun on others, but acted like a firefly in front of Kṛṣṇa. ||13||
When Indra was silent, Kṛṣṇa remained mute. When Indra began praising him, Kṛṣṇa became eloquent. ||14||
No one can describe how Indra spoke when praising Kṛṣṇa. O Nanda! Controlling himself, Kṛṣṇa is becoming shy in front of you. ||15||
[37] Not noticing his disregard, Indra then concluded:
mayedaṁ bhagavan goṣṭha nāśāyāsāra-vāyubhiḥ |
ceṣṭitaṁ vihate yajṣe māninā tīvra-manyunā || |
My dear Lord, when my sacrifice was disrupted I became fiercely angry because of false pride. Thus I tried to destroy your cowherd community with severe rain and wind. SB 10.27.12
[38] Smiling, Kṛṣṇa spoke:
My dear Indra, it was out of mercy that I stopped the sacrifice meant for you. Remembering me, you should not surpass the best devotees like my father. ||16||
If the devatās become proud of their opulence, the brāhmaṇas will become proud of eating fish. ||17||
O Indra! I will uproot your enemies. Why do you fear me? Please act properly. ||18||
[39] Seeing from a distance that Indra had lost his fear, Surabhī mooed and called the other cows. Knowing what to do, with eager eyes, she approached Kṛṣṇa.
[40] When Kṛṣṇa saw Surabhī offering respects as a cow he smiled. Folding his hands in reverence he spoke. “O mother, why have you come?”
[41] Though desiring to give all blessings, she could not do so. She said:
My species has become fortunate. They have come to earth to do service to you. I am not fortunate since I cannot see you. ||19||
However, you are the killer of demons and the protector of all planets. I also dwell in these planets. You are naturally my master. ||20||
[42] I pray as follows:
The Go-sūkta says that the cows are the abode of the devatās and all festivals. Accept the position of Indra for the cows and be worshiped by Brahmā and the devatās. ||21||
Protecting the devatās up to Brahmā is a small show of your power. Goloka has such power that it overshadows Vaikuṇṭha. ||22||
The sun illuminates a house because it illuminates the universe. Since you protect everyone, you also protect a small portion of it. ||23||
This is not only my idea, but the opinion of Brahmā, so that foolish Indra will be purified. ||24||
We cows are the object of your mercy. Indra has taken shelter of us as a medium of your mercy. ||25||
As a thirsty man seeks a well to get its water, Indra seeks us to receive your mercy. ||26||
O lord! Please look. Seeing your lotus feet, Indra is bathing them with tears from his thousand eyes. ||27||
[43] When Kṛṣṇa with a modest expression in his eyes gave permission, Surabhī along with Nārada, Aditi, Indra, Varuṇa, and the Gandharvas, quickly prepared to worship him by bathing him, in order to get his mercy.
[45] Surabhī said:
O moon of Nanda’s family! At this place, all the sacred places such as Yamunā have become successful by serving the feet of you, your friends and your relatives. The cows have become fortunate because you have drunk their milk.
[46] I request permission to use some of this milk and some water from the Gaṅgā, the sacred river of heaven, so that milk from my udder does not become useless. I will do as you say.
[47] Smiling, Kṛṣṇa said, “Do as you please.”
[48] With the movement of Indra’s brow, Airāvata carefully raised his truck upwards and quickly brought a jeweled pot full of water from Gaṅgā in the heavens. Surabhī filled up Indra Sarovara, near the mountain, with milk.
Indra, with strong bhakti in his heart, along with his relatives and the protectors of the directions, bathed Kṛṣṇa while the Gandharvas danced and sang, the sages uttered mantras, and Brahmā and Śiva shouted, “Victory!” in bliss. By this they all bathed in the nectar of happiness. ||28||
Aditi performed a mother’s duties, Pāravatī performed a sister’s duties, Garuḍa performed a servant’s duties, and they all attained bliss. ||29||
[49] When the devatās bathed him, Kṛṣṇa’s beauty spread in all directions. The fragrance of his limbs in contact with the perfumed substances traveled throughout the universe. Waves of auspicious sound entered the ears of the elephants of the directions. Though all living beings became happy because of the spread of bliss, Kaṁsa was surrounded by lizard-like leaders shaking their heads. ||30||
[50] When Kṛṣṇa had protected everyone in all directions, the devatās then spoke:
“As Kṛṣṇa protects all the people everywhere, his abode Goloka, the shelter of hundreds of trillions of Lakṣmīs, is most worthy of praise among all planets in the spiritual world. As you reside there with the name Govinda you should protect this world using that name.” ||31||
At that moment a voice in the sky said “Govinda” and flowers fell. What can be as astonishing as this? ||32||
Indra presented him an umbrella, the sun god gave him attractive ornaments, Brahmā gave him a blue lotus, Śiva gave him a flute he had made, and other devatās gave various gifts, which became most remarkable after being given to him, as the gifts became objects of worship after being used to worship the devatās of his limbs. ||33||
[51] At that time a throne and an attractive umbrella appeared.Two cāmaras began fanning him. He wore shining cloth. Seeing him, his friends with unblinking eyes remained motionless like pictures for a few moments. ||34||
[52] Blissful from being bathed in the glance of lotus-eyed Govinda, the devatās became even more blissful than before. Placing their gifts such as the umbrella on the trees, they repeatedly offered respects to his feet for their own benefit. With tears in their eyes, admitting their offense, the devatās who had been scolded and forgiven, took permission and departed. Kṛṣṇa’s friends, full of joy, gradually approached him.
Coming forward, they saw him, worshiped him, spoke to him, embraced him and smelled him. Seeing the umbrella and other items they inquired repeatedly. He hid the incident from them and thus they were not aware of it. At every moment, laughter, indicating their joy, increased. ||35||
He decorated them with the ornaments given by the devatās and they served him with the gold- handled cāmara and other gifts. ||36||
[53] Kṛṣṇa and his friends appeared like kings.
Seeing Kṛṣṇa served by boys with similar qualities, form and nature, the devatās considered that the boys had gained powers given by Kṛṣṇa as a result of their accumulated knowledge. They concluded that those powers bestowed by him were simply various results gained by their prema. Nothing else could give those results. ||37||
[54] In this way, when the devatās had begun to depart, their departure was interrupted when they became stunned. When Śiva and others saw Kṛṣṇa’s powers, they became completely astonished.
When the devatās worshiped Kṛṣṇa, all people became happy, the cows showered the earth with milk, the rivers flowed with various flavors, the trees flowed with honey, the mountains held jewels on their peaks, and inimical animals became friends. When a great person is worshiped even persons who do not worship become happy. ||38||
If the heart simply trembles on thinking of Indra’s cruel actions, how can the heart describe that nature in words? If the heart simply melts on thinking of the mercy shown by Kṛṣṇa, how can the heart reveal that mercy in words? ||39||
[55] When the sun embraced Sunset Mountain, Kṛṣṇa realized it was getting late. Quickly he gathered the cows and returned to Vraja with his friends. Sprinkled with unequaled flowers by the devatās who respected him, he went with the others who were walking.
Serving Kṛṣṇa by holding umbrella and cāmara, his friends sang while devatās showered flowers. With beauty endowed with glory, he entered his house. ||40||
Hearing about and seeing his limbs adorned with divine ornaments, everyone became full of sāttvika-bhāvas. ||41||
[56] Hearing the news, Balarāma with joyful heart came some distance and, seeing his younger brother, embraced him in happiness and smelled his head. Sitting with him for some time, he spoke with him. Taking permission from Kṛṣṇa, Balarāma took off all the divine ornaments brought from the heavens. Not wanting the elders to see him in that opulent condition, he then brought Kṛṣṇa to Vraja.
[57] Letting the milkmen milk the cows, Nanda on that day, put Kṛṣṇa in front with his friends and Balarāma, and sat there blissfully with his friends in order to understand about the incident.
[58] When Śrīdāma and other truthful friends arrived, they took permission from Kṛṣṇa and began worshiping Nanda and the assembly with the umbrella and cāmara, satisfying them all. Then clearly Nanda said, “Please tell us what happened.”
[59] Śrīdāma said, “To gather the cows we went far away for a long time. Thus we were not able to see anything directly. But all these things naturally announce that they are divine.”
[60] Kṛṣṇa was acting shy, but everybody understood and said, “That is correct Śrīdāma. That is the truth.” All the elder cowherds then became motionless like pictures for a moment with unblinking eyes.
[61] Then Madhumaṅgala said in a loud voice, “O Nanda! Please listen. First a cow began speaking. Then someone with a thousand eyes offered respects. A white elephant took water from heaven and sprinkled it. Someone with four heads and five heads began reciting praises. Many people bathed your son with great festivity.” ||42||
[62] Nanda and the citizens thought they should perform some auspicious acts, but remained immobile. A voice then spoke from the sky:
“O Nanda! Just as we gathered and installed your son as Govinda, you should gather together, ornament your son, and install him as the prince.” ||43||
[63] Filled with joy and pride by those sweet words, the elders began considering among themselves. With unprecedented auspicious music, having brāhmaṇas chant auspicious blessing, and giving gifts to all, they produced a festival and respected Kṛṣṇa as the king of the town.
The women headed by Yaśodā arrived and, holding jeweled lamps in their hands, performed auspicious rites. Offering āratrika, respects and heaps of gems, they carefully led him into the house as if he were affection personified. ||44||
O Nanda! You have given birth to a son who brings joy to my mouth by reciting his glories, and who has brought happiness to the earth, the cows and the heavens by taking the post of lord of the cows. ||45||
The universe has become joyful with Kṛṣṇa’s coronation. The demons have become unfortunate and blind. ||46||
[64] As previously, the topic ended at night (in the assembly of the sakhīs). Madhukaṇṭha then said:
As special medicine has a nourishing effect whether taken in great or small amounts, so food taken in great or small amounts has a nourishing effect. ||47||
[65] Thus, though the descripton is brief, take it as if it were extensive.
[66] At that festival, crowds of young women such as Rādhā came along with the married women and their children. When they came near, their eyes, though covered by cloth, became filled with longing.
[67] In their minds the festivity was equivalent to a marriage.
Is there any cowherd girl fortunate enough to marry Kṛṣṇa? The creator who gives qualification to all others does not make Kṛṣṇa visible to us. Let us curse the creator! ||48||
[68] Let that be, but it is most unjust.
We have been born in good families. We have great beauty and the best qualities. Our life airs have risen to our throats because of such intense love. The lifeless flute does not have such favorable qualities but has attained his association, whereas we have not. ||49||
[69] That lowly flute gains happiness by sucking Kṛṣṇa’s mouth.
Having a desire to be on his chest, you embrace his throat. Your diameter is that of a small piece of rope. But Kṛṣṇa, you, and others who see you have no reservations at all about this. You are most fortunate. ||50||
[70] In their minds the women spoke as follows: “Some women managed to see Kṛṣṇa fully by good fortune. Some have seen only half of him. Others have seen one-third of him. Some have not seen him at all. All act similarly, for what they imagine in their minds about him brings only sorrow.” ||51||
[71] That night, Kṛṣṇa lay down on the roof terrace, but the arrows of the women’s glances in the afternoon pierced his heart. In pain he lay awake till midnight and in order to reveal his suffering to Rādhā and others, he began playing on the flute given by Śiva.
His playing the kedāra-rāga produced a field (kedāra) in the night, in which the gopīs sowed the seeds of desire and made it sprout. ||52||
The people of Mathurā use the word tū to mean tvam (you). The sound tū emerged from the flute at every moment. When Kṛṣṇa made every gopī simultaneously hear that word through his flute at night, they all immediately fainted. ||53||
The gopīs acknowledged the attraction which arose from the song of the flute played secondarily for them. But Rādhā, the main object of his song, became unconscious at that time. ||54||
[72] Making a short period seem like a kalpa, the reciter then gradually slackened his pace to finish the story:
“O Rādhā! Here is your lover, whom you have attained after much hardship. He cannot at all be happy without you.” ||55||
[73] When the story had been told in brief, the women remained silent for several muhūrtas (one-hour-and-thirty-six minutes) which passed like a few seconds. Then they returned to their houses.
Ananda Vrindavan Champu
Chapter Fifteen Lifting Govardhana Hill
Looking like the full moon surrounded by a galaxy of stars, Krsna, the playful son of Vrajaraja Nanda, enjoyed blissful pastimes with His intimate associates. These joyous pastimes perfectly befit the enchanting atmosphere of Vrndavana. In the daytime, Krsna tended the cows and sported with His boyfriends. Mother earth felt honored by the touch of Krsna's lotus feet. The cowherd boys felt inconceivable bliss within their minds as they frolicked with Krsna. During their fun-filled days, Krsna often killed some envious demon, who acted like poison to saintly persons.
One day Nanda Maharaja, the abode of kindness, simplicity, and joy and other senior men of Vrndavana made preparations to worship the demigod Indra. They collected many articles and made elaborate arrangements for a joyous festival. Noticing this, Krsna said to His father, "0 honored one! What is the name of the ceremony you are organizing? Which demigod are you trying to please? Who is the guru instructing you in this yajna with his infallible words? What injunctions and system of worship are you following?
"Why are people running around mechanically in all directions? I do not understand the meaning of it. Of course, since I am only a boy you may not consider Me qualified to comprehend your explanation. But if you think I am eligible, then tell Me all the details of this yajna from beginning to end. If, however, you think it is too confidential, then still you should tell, because one should not keep secrets from well-wishers. But such details should never be revealed to one's enemies."
After speaking so maturely, Krsna sat next to Vrajaraja Nanda on a cloth asana. Nanda Baba lovingly picked up His son, who was like a spotless moon moving on the earth, and placed Him on his lap. Hearing the sweet questions of his son, Nanda affectionately smiled revealing his attractive white teeth. The soft glow of his face resembled nectar drops of milk. This nectar appeared to be washing and nourishing Nanda's beard, which was mixed with white and black hair. Beaming in a jolly mood, Vrajaraja Nanda tactfully described the nature of the sacrifice.
Nanda Maharaja said, "My dear son! In our family line we have been observing this Indra yajna for a long time. We experience prosperity and freedom from disturbances due to its proper performance. Our only wealth is the cows that live on grass, which needs rain to grow. Rain comes from the clouds that are controlled by the demigod Indra. For all these reasons, therefore, I am making a grand festival to please Indra. I "Every year at this time we carefully observe this sacrifice. Being pleased with our yajna, Indra sends abundant rainfall. The other demigods gladly accept our oblations of ghee, and show their gratitude by preserving what we have and providing what we need. The scriptures say that human beings who honor this tradition become glorious and attain the heavenly planets in their next lives. Any man can attain peace of mind by the blessings of the demigods. Those who neglect to worship the demigods, however, cannot get any relief from their problems."
After hearing these bitter words, Krsna smiled mildly to hide His feelings and then refuted Nanda's presentation. Krsna's eloquent delivery amazed and pleased the Vrajavasis. Indeed, Krsna mesmerized the entire audience with His words.
Krsna said, "In this regard your actions are not justified. The force of karma causes the birth, maintenance, and destruction of all living entities. It is not the demigods, but it is a person's work that determines his destiny. A saintly person, therefore, need not worship any demigod. One may beg so many desirable things from the demigods. But the demigods cannot give one more then what he is destined by his own pious and impious acts. Only those who cannot control their senses propound that demigods can award more than what one has worked to attain.
"You can say that living entities are inspired to act by the Supersoul. But this is also false, because every individual is under the control of his own conditioned nature. In reality, it is the acquired desires and personal nature of a living entity that cause him to act. Where is the question of the Supersoul being the supreme controller? Even the Lord Himself does not directly perform the activities of creation, maintenance, and destruction. All these actions are conducted by the three modes of material nature, namely goodness, passion, and ignorance.
"It is not a fact that wherever it rains, the cause is worshiping and pleasing Indra, who in turn sends the rain clouds. There is constant rain during the monsoon season. But you cannot say that Indra sends it. Indeed, the monsoon rains bring mental distress and make people weak and thin. So that rain is not the mercy of someone who is pleased.
"Do the seas and mountains worship Indra? Of course not, but still they are full of water. Why does Indra give them so much water? Impelled by the material mode of passion, the clouds pour rain everywhere, and this rain sustains all creatures. Therefore, nothing will happen if you do not Worship Indra.
"The brahmana maintains his life by studying and teaching the Vedas, the ksatriya by protecting the earth and political activity, the vaisya by trade and agriculture, and the sudra by serving the other classes. The occupational duties of the vaisya are conceived of in four divisions: farming, commerce, cow protection, and money lending. Of these, our duty is cow protection,
"Neither in the past nor the present has there been any certainty about having a successful grain harvest in our village. Therefore, this yajna means nothing to us. It is our nature to dwell in the forest and wander in the woods and on the hills. Since we never stay in one place, why should we perform the Indra yajna, which is not based on scriptural injunctions?
"0 father! You are peaceful and respected by everyone. You should have faith in My words, for they will remove all danger. Now just expertly worship Govardhana Hill with all the ingredients collected for the Indra yajna. This great mountain is not only named Govardhana, but it has the ability to increase (vardhana) the health and satisfaction of our cows (go).
"Collect pots full of milk and make first-class milk sweets like sweet rice. Cook many tasty foods and fancy cakes. Bring leaf bowls full of ghee, honey, and nectar drinks. Prepare an ocean of yogurt, buttermilk, and fresh butter. Build a mountain of rock candy, and cover all directions with an abundance of shikharini rasala.
"Send messengers to invite the brahmanas. Feed them sumptuously until they laugh, and their faces beam with the brilliant garlands of their blissful smiles. At that moment, the brahmanas will consider that the heavenly storehouses of nectar are totally insignificant. Call the priests to conduct the fire sacrifice and distribute cows in charity to the brahmanas. Those among you who are simple-hearted should just try to feed the brahmanas.
"You should please everyone by making an annakuta (hill of food) with thick dais, varieties of aromatic vegetables, and very palatable sweet cakes surrounded by pools of unlimited sweet rice. Then worship Giri-Govardhana with the proper articles such as padya. After feeding the brahmanas, you should give food to everyone else, including such fallen souls as dogs and dog-eaters. Saturate the directions with the sweet music of bheris, resonant conches, tumultuous kettledrums, and various other instruments. The witty, well versed brahmanas will start the yajna with perfectly pronounced mangalacarana mantras. The entire horizon will be surcharged with all these auspicious sounds.
"According to sastric injunction, you should circumambulate Giriraja to conclude the worship. Decorated with priceless jingling ornaments that delight the ears, the men should dress so luxuriously that even the demigods would be astonished. The housewives with their sweet, gentle smiles should also assemble. Invite the male and female artists to dance and sing along with flutes, vinas and mrdangas. Bring the bullock carts in a procession lead by scholarly brahmanas, who are truly the personified jewels of all auspiciousness.
"You, who have the audacity to challenge even Lord Indra, who lives for millenniums, should happily circumambulate Govardhana Hill along with your cows, bulls and calves. Do not think, 'How can we have faith that Giriraja will gratify our desires?' Soon Giriraja will fulfill all your desires and become famous as a second Mahendra. He will reward you handsomely and make all your endeavors fruitful. What more can I say? 0 father! If you want to, you can follow My advice and achieve an auspicious result."
After hearing Krsna's speech, Nanda Maharaja and the leading men of Vrndavana accepted His proposal. They agreed that this must be done to satisfy their desires. Acting as the acarya of the yajna, Krsna directed the Vrajavasis to worship Giriraja with all the paraphernalia collected for Indra's worship. This of course made Indra extremely angry.
Nothing else could be heard in Vrndavana except the auspicious vibration of instrumental music. Vedic hymns resounded through the sky. The Vrajavasis felt blissful, and all the living entities entered a jolly mood from the worship of Govardhana.
Hearing the melodious voices of the ladies, the cuckoos anxiously tried to learn singing from them. Ears attained their purpose by perceiving those auspicious sounds. The cows were adorned with gold-plated horns, colorful silk cloths on their backs, pearl necklaces, and tinkling bells hanging from their necks. Seeing their mothers so richly ornamented, the calves jumped excitedly.
Nanda Maharaja brought the necessary articles from his house to worship Govardhana Hill. He initiated the puja by respectfully offering padya (water) to wash Giriraja's feet. In an ebullient mood, he made the-Annakuta hill complete with powerful peaks that delighted all in attendance. The peak rising out of the middle of the hill looked like a crown made of white camphor. The multi-colored cakes stuck on the sides of the Annakuta hill looked like stones and boulders. At the base of the hill there were clay pots full of milk, yogurt, and sweet rice. There were also colorful sabjis, lakes of dahl, and very fragrant soups.
Due to its covering of ghee, the Annakuta Mountain looked like golden Mt. Kailasa shimmering under a cover of rain. Different kinds of fruits and flowers decorated its edges. When Nanda Maharaja saw the opulence of Annakuta spreading its sweet aroma of cloves, camphor, and cardamom in all directions, he felt that this was fitting honor to Sri Giriraja, the king of all mountains.
Sri Hari smiled happily upon seeing the amazing Annakuta rivaling the peak of Mt. Sumeru. Suddenly, the playful, fun-loving, indomitable Krsna assumed a huge unprecedented form and stood on top of Govardhana Hill. He did this to anger Indra and instill faith in the cowherd men.
Observing this powerful form glowing like a thousand suns, Krsna, who remained among the cowherd men in His original human-like form, cast a gentle glance upon everyone and said, "Hung ho! Look! Look! By using all the paraphernalia to exclusively worship Govardhana Hill with pure love you have received his favor. Govardhana, the best of all mountains has now manifested before you as a brilliantly effulgent person. Please look closely! The huge mouth of this expanded form of Giriraja resembles a deep cave. Though his mouth is massive, his face looks as beautiful as the full moon. Usually trees serve as his arms, but now he has two beautiful arms adorned with attractive jeweled armlets. Usually hard rocks cover his body, but now he has assumed a tender sweet form. Look how that beautiful body walks over the other non-moving form!
"Moreover, this non-moving form is sitting like a seat made of costly emeralds, but it appears like the huge chest of the moving one. Glittering like a row of rubies, his teeth look like the crown of the non-moving form. The saffron hue of the minerals on the non-moving form gives an attractive hue to the lips of the moving one. In comparison, these two forms of Govardhana manifest the same elegance. Govardhana is reciprocating with your overflowing love and devotion. He is acting like a hungry person extending his arms bedecked with jeweled bangles. Look! Just see how this hill has appeared in person to fulfill your desires! Now offer respects to him."
Both Krsna and the people of Vrndavana bowed down to this personified form of Govardhana Hill. In effect, Krsna actually offered obeisances to Himself. When the cowherd men, their wives, and the leading men of Vrndavana saw that form shining like the sun, they raised their folded hands above their heads and said, "Namo! Namo! Namo!" Being overwhelmed in affection, they danced around ecstatically. By joyfully worshiping Govardhana Hill, the Vrajavasis realized that Govardhana is a person.
Music from the temples wherein different demigods were being worshiped resounded in all directions. From all sides intoxicated dancers performed blissfully. The heavenly Kinnaras joined in with euphoric dancing. Relishing the music and singing, the Vrajavasis forgot themselves in that joyous Govardhana festival.
Govardhana caused the entire atmosphere to abound in happiness. Govardhana Hill affectionately accepted the faithful worship of Nanda Maharaja by manifesting a personal form. Anyone who simply hears and chants about the glories of Giri-Govardhana, which are inconceivable to ordinary people, will be delivered from all calamities.
Vrajaraja Nanda, the father of the subduer of demons, concluded the propitious worship of Giriraja by sumptuously feeding the brahmanas, and everyone else down to the dogs. He handsomely rewarded the singers and dancers. Everyone attending the festival received precious gems and divinely opulent garments. Their hearts full of joy, the Vrajavasis talked excitedly among themselves as they did parikrama of Govardhana Hill.
Skilled musicians led the way playing the finest instrumental music. The languid muffled tones of bheris, dhakas and kettledrums softened the atmosphere with their pleasing vibrations. With their bodies decorated with designs drawn in kunkuma, the cowherd boys followed behind the musicians. Wielding sticks, they fearlessly drove the multi-colored cows ornamented with gold and jewels.
A second group of talented musicians came along playing flutes and vinas. Next came singers with sweet gentle voices, and ecstatic dancers moving in rows one behind the other. Then the gopis, their faces glowing with happiness, came riding on bullock carts that rivaled the golden chariots of the gods. They sang loudly about their intimate pastimes with Krsna.
Hari, who removes all obstacles, laughed and joked with His cowherd boyfriends as He circumambulated Govardhana Hill. Eternally bound to Him in faith, Krsna's friends remained fearless and free from all anxieties. Wearing a sweet-smelling flower garland across his broad chest, Nanda Maharaja walked just behind the boys. He was smiling in great satisfaction and accompanied by the leading men of Vrndavana.
In accordance to scriptural injunctions, they gave charity to brahmanas at different places while going around Giriraja. It is impossible to find a suitable container to hold the unlimited bliss that the Vrajavasis felt during their parikrama of Giriraja. Even though tiny in size, the soul can enjoy immeasurable happiness. As a result, their souls drowned in inconceivable joy. The continuous music of the dhakas and kettledrums, which are famous on heaven and earth, increased the bliss of the parikrama.
Soon they arrived on the banks of the Yamuna (which previously flowed near Govardhana). Being the glorious day of bhratridvitiya tithi, which is very dear to both Yamuna and her brother Yamaraja, they decided to take an auspicious bath. Bhratridvitiya tithi is the day when sisters pray for the prosperity of their brothers. Sunanda, the intelligent, well-behaved daughter of Upananda, invited her cousin-brother Damodara (Krsna), who is always jubilant and victorious, to celebrate the festival.
Damodara, who delights all moving and non-moving creatures, gladly accepted the sincere request of Sunanda. His heart overflowed with lov-'"g feelings for that dear sister. She affectionately served many types of delicious drinks and tasty cakes to Krsna and His friends. Haladhara and a!! the boys enjoyed the excellent food while Batu, the skillful jester, entertained the enchanter of the world with his funny jokes and antics.
Batu quipped, "Alas! Alas! 0 dear friend, killer of the Agha demon! Why didn't the foolish creator make every tithi as bhratridvitiya tithn. O brother, whose chest shines with the mark of Srivatsa, we count the year in terms of days. So how come You do not have many sisters like Sunanda who acting as the embodiments of kindness, will fill us up like this every day of the year? If this had happened, it would have been a great source of pleasure for us. Yesterday's exciting Govardhana festival has passed. Though heaps of food and drink were offered, and although I am a voracious eater, still I did not enjoy as much as I have today on bratridvitiya."
Krsna, who steals everyone's heart with His charming character, enjoyed the simple joking words of Batu as He joyfully ate. Then in mutual affection, Damodara and Sunanda exchanged so much valuable cloth, jewels, and golden ornaments that it astonished the people on earth. Thus, the bratridvitiya celebration ended.
Meanwhile, the demigod Indra developed a headache due to being ignored and forgotten by the Vrajavasis. We will now describe how he tried to get relief and revenge by employing excessive rains. While sitting among the demigods, Indra felt sad and distressed seeing that his sacrifice had been cancelled.
Burning with rage, Indra said, "Just see how surprising it is! The intelligence of these cowherd men is just like the animals they tend. They stopped my puja just by hearing a few words from a mere child. Even though many goddesses of learning praise me, those offensive cowherd men did not think twice about giving up my worship. Have they been overtaken by false pride?
"0 virtuous cowherd men! Now you act deviously without any fear of anyone. Well, I will see how long it lasts. This foolish, arrogant, and talk-native child has offended me. Even though you claim He satisfies your desires and gives you long prosperous lives, we will soon see if He is really your ever well-wisher."
Overcome by revenge and frustration, Indra considered for a moment how to retaliate against the Vrajavasis. Angry Indra then released the powerful clouds of universal destruction known as Samvartaka. Coming before their master, the clouds submitted, "We are your servants and always ready to execute your order." To encourage His servants, Indra glanced at them with affection and appreciation as he addressed them.
"Hung hoi 0 my playful speedy clouds, who are famous throughout the world for distributing profuse rain. Your pride in your power fills me with strength. Now make me successful by carrying out my orders. You have the unadulterated mood of destroying the whole creation within you. Bu this assignment involves only one small region. Go shake the earth with your thunder and destroy the village of Vrndavana with a deluge." Being released from the task of devastating the universe at a particular time, Samvartaka and other servants of Indra proudly stepped forward to accomplish their mission. First a vast bank of clouds, appearing like a huge patch of moss in the sky, blocked out the sun and covered Vrndavana in total darkness. Extending from Rasatala to Svargaloka, the cloud covering looked like the smoky breath exhaled by the Naga snakes.
Released from their bonds, a few ominous clouds, in the sportive mood of breaking the Kedara Mountain, quickly spread across the sky. These dense dark clouds appeared as massive as the celestial elephants guarding the quarters of the globe. Another group of dangerous clouds circled overhead. The clouds, like Mt. Mainaka, the son of the Himalayas, continually expanded and flew freely in the sky without any fear of being cut by Indra's millions of thunderbolts.
One fantastically large cloudbank appeared like a second Loka-loka mountain range. The hard peaks of those clouds continued to grow higher and higher while simultaneously expanding in all directions. When the clouds collected they covered all the planetary systems in darkness. Even the sharpest axe could not cut through the dense network of clouds that assembled over Vrndavana.
The three worlds appeared to be born out of the darkness created by that ever-expanding cloudbank. The covering of the universe turned as black as the soot smeared on the bottom of a pot. However, the universal disturbances and the attack of the devastating Samvartaka clouds had practically no effect on Vrndavana, which continually bathes in the moonlight emanating from Krsna's jewel-like toenails.
After earth, water, fire, air, and so on there is a tenth element known as andha tamasah (blinding darkness). Everything animate and inert in the ten directions appears stupefied by this element. It seemed that no one in the world could see anything. Water dripped from the dome-like covering of the universe. The water drops moved so fast that they formed a continuous stream of water speeding through the universe like a raging river breaking over its dam. Such a thing will never happen again. That torrential downpour seemed like the long hanging branches of the banyan tree of the sky. .
The cows sheltered their calves under the blankets of loose skin on their "ecks. In fear of the slashing rainwater, the cows kept their eyes almost closed and their tails hanging straight down. As they shivered uncontrollably from the violent rains, the skin on their backs swelled up. While standing in this painful condition they looked toward Krsna for shelter.
When the rain hit the horns of the bulls it bounced off and landed on heir thick fatty humps. Breaking into small pearl-like drops, it then rolled down their broad muscular backs. Alas! Alas! The fierce rainfall angered and tormented the bulls. Observing the torrents of rain, which fell in columns as thick as the trunks of full-grown banana trees, the cowherd men of Vrndavana thought that the devastation had suddenly arrived. Terrified and weakened, they approached Krsna, who makes everyone happy.
Full of pain and agony, they said, "0 Krsna! You always save us and give us happiness. Now we are in great danger! Since You are the Lord of Gokula, You should immediately protect us. Look! Look! The flashing lightning bolt appears like the forked tongue of an angry snake. The pounding hailstones are pulverizing the life out of the trees. The lightning bolts entering the water seem like the brilliant fire emitted by mythical hydras.
"The clouds roar ferociously as they release torrents of rain as thick as massive columns. The vast sheets of water are increasing in volume like the ocean of devastation. The earth is quickly submerging in the flood, and we cannot distinguish the high ground from the low. Just look around and see for Yourself. The surabhi cows use their own bodies to protect their calves from the pelting hailstones. With their tear-filled eyes they are speaking to You, 'Oh Krsna! Once You saved us from the devastating forest fire, so please save us from this terrible rainfall.'
"Look at the condition of the bulls! Upon hitting their humps, the heavy hailstones are being ground into pieces and scattering on the ground like pearls. Their eyes reddened in rage, the bulls raise their heads to look angrily at the clouds. Their faces and bodies are completely drenched in water. Aha! How much they are suffering! This devastation seems like the personification of a big anartha which we cannot remove. Only You can deliver us, therefore, we surrender unto You. We are Your loving kinsmen, so please save us!"
After hearing their anxious pleas and seeing the distress of His cows, Krsna, whose blossoming lotus eyes are beautiful to behold, considered, "This must be the work of angry Indra." In a compassionate voice sweeter than honey, Krsna consoled His family and friends, "Do not be afraid! Actually this trouble is as significant as a hunger pain is to one who has just consumed a sumptuous feast. Anyone practicing devotional service can easily remove all anarthas. The Kinnaras and the demigods glorify this fact. For your benefit, I will now enact a special pastime to destroy Indra's mountain of pride."
As the relisher of nectarean rasas, Krsna has a beautiful body, which is as sweet as the honey in a flower. Without even tightening His cloth He showed complete indifference to the mighty wrath of foolish Indra. In' stantly, Krsna picked up Govardhana Hill with one hand and held it aloft with no more effort than a child takes to hold a mushroom or an elephant uses to lift a clump of grass.
Many loud sounds echoed in all directions when the mountain rose into the air. The echoes sounded like a bunch of rowdy children yelling within its many caves. The lifting of Govardhana Hill produced an angry loud noise that crushed the pride of the elephants guarding the eight directions. That furious sound roamed around and around within the covering of the universe. The sound had enough intelligence to win a wager on whether it could break the long meditation of Brahma on Brahmaloka. That sound dared to interrupt the uproarious madhvika wine drinking festival of the old ladies on Patalaloka.
The flowers falling from the trees appeared to be the form of Giriraja's ecstatic laughter due to being touched by Krsna's lotus hand. Those falling flowers seemed to be Giriraja's celebrating the destruction of Indra's fame. Growing higher and higher, the sharp peaks of Giriraja cut the ominous cloud cover to pieces. The row of trees along the peaks of Giriraja challenged the trees in Indra's celestial forest. The lions living on top of Govardhana Hill mistook the hovering clouds for elephants. Using their powerful sharp claws, they ripped apart that cluster of elephant clouds. In fear, the clouds ran hither and thither.
Seeing Krsna holding Giriraja aloft with His left hand, Mt. Kailasa shivered in fright while thinking, "Hey look! Who is this covering the sky? How could this happen?" Mt. Sumeru panicked. Overwhelmed by fear, the elephants of the directions jumped in the Manasi Ganga. Giriraja served Gokula as a jewel-bedecked umbrella that could not be moved by the fierce winds or pierced by the razor-sharp lightning bolts of Indra. Balanced on the beautiful emerald pole of Krsna's raised arm, Giriraja cast a pleasing radiance upon everyone. The glimmering rain shower coming down on all sides seemed like streams of dripping pearls.
While holding Giriraja in one hand, Krsna, whose wonderful behavior illuminates the world, spoke convincingly to the cowherd community, "Mago! (0 mother) Do not be in anxiety. Father! Do not worry. 0 friends! Do not doubt My ability. Giriraja will not fall from My hand. You directly saw how he personally accepted our worship. Is it then difficult for him to remain suspended in the sky? Although Giriraja appears to be a huge immovable mountain, he is transcendentally situated beyond the doubts and comprehension of this material world. Look how light he is. Even a child like Me can easily pick him up. Oh! Just see! Giriraja is completely independent and moving according to his own sweet will. In this matter, I am but an instrument.
"Therefore you should collect all your property and come under the mountain. There is no difference between the village of Vrndavana and this valley below Giriraja. Be happy and stay here peacefully. At the end 01 the kalpa everyone in creation gives up their gross bodies, and lives ^thin the abdomen of Narayana in their subtle bodies. Staying there, however, you could not enjoy as much fun as you can by living here within the belly of Giriraja.
"When I lifted the hill, huge chunks of earth fell off the bottom, and formed a natural boundary wall around the perimeter of Giriraja. This wall will keep out the torrential rains. Forget about your pleasure gardens and your attachments to your former residences. Let this place become the source of joyful pastimes for the cows, gopas, and gopis."
The string of Govardhana-dhari's reassuring words resembled an elegant necklace made from the nectar of His voice. Immediately, the elderly gopas felt completely pacified by Krsna's sweet words. Taking their wealth, sons, wives, cows, and priests, who felt immeasurable happiness and beamed with matchless beauty, they entered the splendid valley beneath Giri-Govardhana. Taking shelter there, they all filled with surprise and smiled with delight.
They clearly saw that the valley beneath Govardhana, which dazzled attractively in the light, could easily accommodate all their innumerable cows, animals, and family members. The valley brimmed with gratifying sense objects to see, touch, taste, and so on. That divine place was the very ornament of the earth. Its purity and opulence exceeded the wealth of the subterranean heavenly planets like Sutala. Fields of rich green barley spread in all directions, and many lakes full of crystal clear water stood here and there.
The cows stayed near the border of the improvised town and pastured On fields full of fresh green grass. The Vrajavasis stood around peacefully in different groups. Some cowherd men mixed with the brahmanas, and the elderly married ladies stayed with their daughters. Radhika and other prominent young married gopis gathered beside them. Krsna's intimate friends like Batu remained by His side, and Nanda, Yasoda, and Balarama stood slightly in front of Him.
Thus the venerable Vrajavasis relished great joy associating intimately with Krsna. They no longer felt any fear or discomfort from Indra's deluge, which threatened to destroy the whole world. The rain falling from the roaring clouds sounded like water pouring from the mouths of many large water pots.
Although situated in different directions, all the Vrajavasis gazed to their hearts content at the gorgeous lotus face of Giridhari, the lifter of Govardhana Hill. Each devotee saw that Krsna was looking directly at him. Feeling relieved, the illustrious brahmanas offered abundant blessings to the blissful younger brother of Balarama. Krsna descended on earth to perform His transcendental pastimes and to crush the pride ot the demons and the demigods.
While holding up Govardhana Hill, Krsna was surrounded by all His loving associates. Taking advantage of the intimate setting, they gazed at Krsna with joyful faces, prayed for His victory, or affectionately smelled ^is head. Being saturated with parental affection, Mother Rohini firmly embraced her son Balarama, who always gives immense pleasure to His parents.
Both the submissive gopis and the contrary ones like Radhika smiled blissfully while looking at Krsna with love-laden glances. The gopis always play with Krsna and enjoy love sports in the forests of Vrndavana. While gazing upon Him, they looked like thirsty cakori birds continually drinking the ambrosial radiance of His moon-like face. With unblinking eyes they took Krsna within their hearts and lovingly embraced Him. During the festival of lifting Govardhana Hill everyone tasted the greatest ecstasy.
To lighten the heart of his beloved friend Krsna, Batu said, "0 dearmost friend of the whole world! Please listen to my words. By my brahman tejas (spiritual potency) I will fill You with happiness. When I am here as Your friend, why are You troubling Yourself by lifting Giriraja? 0 lotus-eyed one! Just order me and I will hold up this great mountain on the tip of my golden stick. You must be exhausted from holding the hill. So now relax and take some rest while I hold the hill."
Vrajesvari Yasoda then addressed her son, "0 my darling child! You always act impudently due to the force of Your uncontrolled senses. For years, we peacefully observed the Indra. yajna, but then You abruptly stopped it. Disregarding the demigods never brings auspiciousness. How can one find fortune if he shows enmity toward the demons or the demigods? In the presence of these two fears how can we enjoy living here?"
Although Krsna's body is inexhaustible and ever blissful, Yasoda thought that He had overworked Himself. Considering that, she expressed her motherly affection by reaching up to lovingly touch His lotus hand that held the hill. While doing this she said, "Aho! How can Your hand, which is as pure and soft as fresh butter, bear the heavy weight of this mountain without any other help or support? Hung ho\ 0 Giriraja, please be compassionate and give me a boon! If you are actually some worshipable god, then do something to become soft and lightweight so that Krsna will not feel any distress. 0 honorable one! All my son's actions are in accordance with the instructions of sastras and saintly persons."
Batu said, "Mother! Do not speak like this! How can you say Krsna is in distress? Listen, what good has that angry Indra done for us? He brutally Stacked us with his dense dark clouds and fierce lightning bolts. Now just ^preciate the dazzling sweetness that Krsna has manifested in His pastime of lifting Giri-Govardhana. Had Indra not become angry, then we would not have had the chance to relish this nectar through our eyes."
Mother Yasoda replied to Batu, "0 bold one! Holding a heavy load over the head can never be a show of sweetness. Lifting the enormous weight of Giriraja will cause one to become distressed and disabled. Just see! The locks of curly hair on Krsna's forehead are wet from perspiration. His face has dried out and become pale like a lotus wilted by the snow. His hands and feet have a ruddy color. How can a mother's heart, '0 Siva! Siva!' tolerate seeing such hardship?"
Krsna said, "Mother! There cannot be -anything more fun than this. Why are you worried about Me for nothing? Just see, the great mount of Govardhana is floating on his own in the open sky. I told you before that this body of Mine is but an instrument of his will."
Yasoda replied, "My dear son! That may true. But how can You not be tired after standing here for so long, and holding that mountain with Your raised arm? 0 intelligent one! I will believe what you said if Govardhana gives up the joyful association of Your lotus hand, and then flies around the sky playing on his own."
Batu said, "0 Queen of Vrndavana! Don't you know that this great mountain is sitting on the lotus hand of Krsna by the strength of my mantras and special powers? Therefore my friend is not feeling any pain from holding Giriraja. This is natural because everyone is favorably disposed toward the Lord of their hearts."
Yasoda said, "0 impudent one! What kind of nonsense are you speaking? I am burning in anxiety over my son. His tendency is to act independently without caring for any good instructions. And now you come here, make jokes, and laugh about it."
Nanda Maharaja interjected, "Why are you scolding Batu? In this world, a person who is expert in diplomacy will use very affectionate words to encourage one in such a trying situation. So understanding the need of the time, Batu spoke appropriately. Besides that, our dear son very much appreciates the words of Batu."
Meanwhile, the rest of the Vrajavasis stood around Giridhari admiring the sweetness of His gorgeous transcendental form. Due to their affection for Krsna, the sinless Vrajavasis transgressed ordinary etiquette, and talked loudly among themselves about His extraordinary beauty.
One Vrajavasi said, "Up to this time, we have never really appreciated how Krsna's elegant body is the very ornament of the entire earth. Look! Look! As Krsna displays His attractive three-fold bending form, His left side stretches up broad and straight, without showing the three lines on His belly. His right heel is raised, and His left foot appears to be kissing the earth. His well-shaped left knee is slightly contracted, and His waist is gently curved. His garland and uttariya (thin caddar) are swinging to the left side. It is very pleasant to see His arm pit as He effortlessly holds His strong left arm aloft.
"His right thumb is tucked into the refulgent red cloth wrapped around His handsome hips, which are enriched with the three beautiful lines of His belly. Just see how the beauty of Krsna's right side decorates the earth. In a merry mood, Krsna glances lovingly at us as His eyes roam here and there. The pollen from the dew-covered blue lotuses tucked over His ears reflects exquisitely on His shining cheeks. Even though He must be tired from lifting Giriraja, Krsna is delighting our minds with the nectar of His gentle smile. Today His beautiful face is more dazzling than anything."
A second Vrajavasi said, "0 look! Look! It is a great mystery that since Krsna has not moved for a long time, His ankle-bells, which crush all false pride, solve all problems, and deliver one from all dangers, have now become silent just like a dumb person. Although they are awake, those ankle-bells seem just like a pair of swans sleeping in a front of a blue lotus flower. Just see! The ankle-bells are absorbed in silent meditation just like a self-realized soul. But when Krsna lifted Giriraja their meditation broke and they moved slightly. The demigods praised that pleasant jingling sound and came to serve it. Seeing that, the ankle-bells again fell silent, feeling apprehensive about their sudden movement."
Someone else said, "0 look at Krsna! While holding Giriraja nonchalantly in one hand, He holds His pastime flute in His other hand. Pressing it gently to His lips, He plays soft sweet tunes that fill us with exhilaration."
Noticing this, Batu said with alarm, "0 my friend! Do not be so daring! Do not play Your flute. How will You protect Your friends today if Giriraja becomes ecstatic from hearing the sweet melodies of Your flute and falls off Your hand? Your flute has the power to destroy everything. Simply hearing it, mountains melt into rivers and rivers turn stone. Aho! Look! It can do many incredible things."
The cowherd boys said, "0 Kusumasava! May this mountain maintain His patience and keep protecting us from the calamitous inundation. If Giriraja melts into a river, he himself will become the very source of our destruction. But that will not happen. A person with great patience may ^ometimes thrill with ecstasy, but he quickly recovers his composure. There ^ not the slightest fear that Giriraja may change his position. Just relish "ie honey nectar of Krsna's flute and give up your restlessness."
Another person said, "Look! Just see the foolishness of Indra! Even though He is supposed to be a well-wisher of all, he has shown anger to such an innocent person. Within his heart he has enmity against Krsna. 0 lifter of Giriraja! Indra tries to destroy our dynasty with his lightning bolts, whereas Krsna always does well for the world. Indra merely guards the eastern direction, whereas Krsna protects all the directions. Why has Hari (a second name for Indra) become so shameless by assuming the same name as our Lord Hari?"
Someone else said, "How astounding! Before us we see the delivers from the inundation, the clouds causing the inundation, difficult times due to the inundation, and the very ocean of inundation! Are we being bewildered by some illusion? Or has someone cast a magic spell over us? Although we are in such a dangerous condition, still we have not been defeated."
One person said, "Though we are in the middle of a terrible devastation, we are delighting in a conversation full of joking and laughter. While relishing these nectarean talks we do not feel any anxiety or disturbance."
One Vrajavasi said, "0 Radhika, Your face is superbly beautiful. Do not make Your eyebrows dance while Krsna is holding up Govardhana. For that will severely agitate His mind. Then His arm will start shaking violently and cause the mountain to immediately fall off His hand. Please do not cause such a perilous situation."
Radhika joked with Syamala-sakhi, a witty, sweet speaker expert in making people laugh. Glancing shyly from the corner of Her eyes, Radharani said, "Hey doe-eyed Syame! Do not infuse your ecstasy in My heart. Calm down and control your mind."
One gopi said, "Krsna, who turned the king of mountains into a play ball, must have tremendous patience. His clever behavior is beyond compare."
Another gopi replied, "Alas! Alas! Your words are drawing exactly the opposite conclusion to my intentions. So now listen to your praises. Oh enchanting one! I will accept that the holder of Giriraja has great patience if He can keep His patience after seeing the splendid beauty of your full breasts."
A third sakhi said, "0 sakhi, stop joking! Krsna's greatness is His ability to satisfy everyone with His unique sweetness. He is especially pleasing When He teases wanton ladies like us."
One sakhi said, "Just see how Krsna holds up the mountain with His left hand while softly playing the flute with His right hand. He casts loving side long glances on everyone and shakes His head pleasantly while listening to His friends."
Then one dear sakhi told Radhika, "Listen carefully to my words. While all the Vrajavasis relish the pastime of constantly looking at Krsna, He is absorbed in glancing at You alone. Just see how His body has erupted with ecstatic symptoms such as tears, trembling, and thrill bumps. But the other Vrajavasis think these transformations are due to His lifting Giriraja."
One sakhi said, "Yes! What you said is absolutely .true. Please take this oearl necklace as a reward for your realization."
While admiring the infinite loveliness of Radhika, Krsna enveloped in yiss, trembled, and perspired profusely. Observing these ecstatic changes, one gopi pointed to the cowherd men and told her girlfriend. "Hey look! The gopas think that Giridhari is feeling tired. In a mood of compassion, they have raised their sticks above their heads to help Him hold up the hill." Seeing the prominent cowherd men endeavoring to hold up Giriraja,
Radhika, whose face outshines the moon, covered Her head with Her veil and looked shyly at the ground. Then, unseen by Her sakhis, Radhika beamed a sweet, gentle smile to bathe Krsna in a shower of nectar.
While looking at the cowherd men Batu said, "0 residents of Vrndavana! Do not be afraid! You are just scratching the body of Giriraja with your sticks. But do not think that you are holding up the hill. Krsna is not the least bit tired. Besides, He is the brother of Balarama who is famous for His unlimited strength. The pure and potent body of Krsna emits a dazzling radiance. Only a sudden calamity could reduce that effulgence. 0 my friend Krsna! Observing the trembling of Your body, I can understand that the beautiful face of that famous sakhi Radhika has put You into great distress."
The prince of Vrndavana is the abode of unfathomable attributes. His face is as fresh as a blue lotus flower bathed in the soft moonlight. When He smiles attractively His beautiful teeth sparkle like a thousand rays of light. A radiant pearl necklace adorns His chest. Krsna reveals the ecstasy in His heart by gently moving His reddish lips.
After listening to the playful words of Batu, Krsna responded sweetly to the delight of His intimate friends. He said, "The cowherd men have a very favorable attitude toward Me, therefore, I always fulfill their desires. Why are you laughing at them? The Vrajavasis do not know the inconceivable power of My body. Nor do they know that the famous Radhika is actually one of My matchless forms. Radha's body is non-different from Mine and She is My favorite lover. The gopas attempt to hold up Giriraja simply proclaims their parental love for Me. Indeed, their action is quite befitting! What could be more pleasurable than this."
Then Krsna spoke to the gopas, "Ho! Ho! 0 gopas\ You are famous for reposing all your love in Me. So why do you behave like this? Even though Ae great Mahadeva, the father of Ganesh, respects you, you are acting ^ike common men. Give up this wearisome endeavor. Just look at Me! You can plainly see that I am not the least bit tired."
Just like a cow hankering to see her calf, Yasoda stepped forward and ^oke affectionately to her son, "0 beloved one! The day has moved along, and You appear afflicted and lackluster from not eating; Your belly has caved in and Your jeweled belt has slipped off. Seeing that Your lotus face has withered from fasting, the cows refuse to eat anything or move an inch from here, even though nearby there are fields rich with grains.
"Therefore, I appeal to You because You are very compassionate. Please stop playing artistically on Your flute, and drop Your arm so I can feed You with my hand. One whose actions are exemplary will adjust his be-, havior according to the conditions. I have brought You some warm soft cakes and tasty creamy yogurt with thick skin on top. Now take these delicious items along with Rama and Your friends."
Batu said, "0 my dear friend! Your mother spoke correctly. You should never go against her. Moreover, I am also upset by hunger."
Krsna, the crest-jewel of relishers, said, "0 Mother! I do not feel like a single moment has passed. Yet why do others think this short time to be so long? But since one should not disobey his superiors, I think it is proper for Me to gladly eat from your hand."
Meanwhile, holding a brilliant, flashing lightning bolt in his hand, Indra sped through the sky on his elephant carrier. Though sitting on his elephant carrier, Airavata, Indra actually rode upon the chariot of his anger. Showing his unflinching affection toward the rain clouds, Indra cracked the sky and made everyone cry with a tumultuous thundering sound.
Hissing like an angry snake, Indra raced to Vrndavana to survey the situation. Since he had already sent the Samvartaka clouds a few days before, he assumed Vrndavana must now be totally demolished. Astonishment seized Indra's mind upon seeing the dense peaks of Govardhana piercing the huge Samvartaka clouds and soaring above them. The deer, birds, and other living entities of Vrndavana wandered about happily, unaffected by Indra's torrents of rain. Clusters of white clouds completely covered the base of Govardhana. These clouds enhanced the beauty of Giriraja as they washed the mountain with the rains of devastation. Giriraja looked like a huge umbrella, and the clouds seemed like a decorative fringe of pearls ornamenting that umbrella.
While observing this, Indra, thinking himself the supreme controller, decided to exhibit the limit of his anger. Cruel hearted Indra disrespected both the cows and the Lord. In order to destroy the land of cows, he instigated the clouds of devastation to thunder menacingly and pour incessant rain on Vrndavana. Out of fear, the clouds dutifully followed the directions of Indra. With the mood of a determined fighter, the furious storm tried to blow away Giriraja with severely high winds.
Sri Hari, His effulgent jewel-like body washed by the moonlight of His smile, instantly removed whatever hardship Giriraja felt from the lightning bolts, heavy hailstones, profuse rains, and high piercing winds. By seeing Krsna's effulgence and feeling the sweet breath from His lustrous lotus face, Giriraja felt totally relieved while relishing the exciting adventures of the Lord. Outside the shelter of the hill, the fearsome thunderbolts crisscrossing the sky looked like creepers of light dangling in the air. Ominous dark clouds loaded with rain flashed with occasional rainbows. Beneath GiriraJa;
the cloud-like Mukunda Himself and the steady streaks of lightning gopis created another type of storm. The rainbow appeared as the peacock feather on Krsna's crown, and the stream of Krsna's beauty flowed like the constant rain. The only difference was that underneath the mountain Krsna's brilliant kaustubha gem served as the effulgent sun.
Krsna is the perfect conjugal lover. His face is a spotless moon and His eyes are always roaming seductively. To completely remove the Vrajavasis' anxiety about His fatigue from lifting Giriraja, Krsna played sweetly again on His murali.
Hearing that ambrosial sound, one Vrajavasi said, "Look! Look! A blue lotus hangs over Krsna's left ear. The pleasing vibration of His blissful flute spreads in all directions. In this joyful pastime, His creeper-like right eyebrow rises slightly, as if saying, 'What can you say about My left hand which is effortlessly holding up Giriraja?' Thus glittering with excellence, the all-attractive Giridhari displays His sweet power."
By the mercy of Govardhana Hill the Vrajavasis did not feel the least bit disturbed. Rather, they tasted endless happiness passing their time absorbed in loving thoughts of Krsna. This pastime completely astonished the brahmanas and other devotees fixed in neutrality (santa-rasa). Radhika and the gopis in madhurya rasa exhibited their deep love for Krsna. Among His friends (sakhya-rasa), the jokers like Madhumangala pleased Krsna by laughing and merry-making. Intimate friends like Subala continually enthused and encouraged Him. Raktak, Patrak, and others in dasya-rasa constantly served Krsna with affection. Thus the different associates of Krsna delighted in their individual loving relationships with Him.
Mother Yasoda and others overcome with parental affection (yatsalya-wsa), however, felt very sad to see Krsna like this. To please her son, Yasoda tried to offer Krsna some juicy camphorated tambula made of cardamom, nutmeg, cloves, lime paste, catechu, and betel nut. Wrapped in a dark green pan leaf, this expertly made tambula had the power to aid digestion, remove anxiety, and fill one with pleasure. Holding it in her lotus palm, Yasoda tenderly offered it to Krsna while pleading, "0 my darling Damodara! Please stop playing Your melodious murali. The sound of the flute cannot fill Your stomach. Please take this and remove my anxiety. Why are you disturbing my mind by not eating? Now eat this Wonderful tambula which will enchant Your mind. If You do not want it, then at least eat something that You like very much. You have passed many days without eating, so do not delay anymore. If You are waiting for the rain to stop, then please consider that Your brother Balarama is very much afflicted by hunger. Since You will do anything for Your brother please honor my request and accept this tambula."
After saying this, Yasoda called, "Subala! You are overflowing with love for Krsna. Since you are also the dear object of His affection, will you please offer this tambula to Krsna?" Saying this, Yasoda put the tambula in his hand.
Krsna's dear friend Subala felt boundless joy as he held the tambula in one hand and removed Krsna's flute with his other hand. Taking the edge of his cloth, he gently cleansed Krsna's lotus face, which was adorned with aguru and slightly reddish in hue. Seeing Krsna's lips turn red from chewing the tambula offered by Subala, Yasoda smiled in happiness.
Outside the umbrella of Giriraja, the huge cloud formation sent by furious Indra poured incessant rains and blew fierce hurricane winds. Yet not even one particle of dust washed off the surface of Giriraja. The deer, birds, animals, and even the leaves on the trees remained totally unaffected by the devastating storm. The deluge, which assailed the earth after being brought from the ocean by the clouds, again ran back to the sea. The discomfort the clouds underwent from swallowing the ocean water and vomiting it back was the only result of their proposed calamity.
The storm tried his best to show off his power. But he soon became totally exhausted from pouring profuse rain. Alas! Alas! The clouds retreated and fell at the feet of their master. Illusioned by his rage, Indra felt no fatigue as he continued to attack Giriraja. Being blinded by anger, he finally lost all his intelligence and went totally blind.
The torrential rains and cyclone winds harassed Vrndavana continually for seven days. Although repeatedly trying to fulfill the order of Indra, whose intelligence was more crooked than millions of lightning bolts, the clouds could not destroy or even slightly disturb the people of Vrndavana. The big clouds and their assistants almost died from their hard labor to please Indra. Although pulled down from his platform of false pride and defeated, the shameful Indra retained his fighting spirit.
Those seven days felt like seven milleniums of intense pain for Indra. Yet the Vrajavasis saw it as seven joy-filled hours. Oh just see the wonderful splendor of the Lord's divine prowess which transcends the comprehension of even Brahma and Siva! Although Govardhana Hill is immovable, it rested on the hand of Krsna.
For seven long days, the monsoon rains and horrific, earth-shaking winds tortured the people of the world with bitter suffering and untold miseries. The serene and peaceful Giriraja, however, was not the least bit disturbed. Being constantly bathed by the rains and anointed with the fragrance: of Krsna's divine body, Giriraja looked absolutely radiant and beautiful throughout the whole ordeal.
By the mercy of Krsna the danger finally ended. In the distance, the Vrajavasis saw the gateways and roof top rooms of their houses glittering attractively from being washed by the heavy rains. A fresh clear sky ap" neared to fill all directions with auspiciousness. The people of Vrndavana felt they had just emerged from a deep, dark well of calamity and come to the light of good fortune.
The earth planet thought it was again sitting on the tusks of Adi Varaha. The plants and creepers sprouted anew and unfurled fresh leaves. Just as one cured of the disease of insanity attains peace and no longer suffers from epileptic fits, similarly, the wind, now freed from the disease of devastation, blew gently. The rivers, the wives of the ocean, again flowed slowly and respectfully toward their husbands. Just as the forceful pushings of the mind subside as one advances on the path of God realization, similarly, the blasting clouds dissipated to leave a clear sky behind them.
After aborting seven children represented by the seven days and nights, the wife of time now gave birth to a beautiful son appearing as the auspicious eighth day. On that day, the Supreme Lord Giridhari said, "The fierce wind and rain has now ceased, and the sky is totally free from the clouds of devastation. Free from the thick covering of mud, the earth is now dry and smooth. After falling unconscious for one week, the sun opened his eyes. 0 residents Vrndavana, your village has returned to its normal state. Now it is time to come out from beneath the mountain."
After hearing this, everyone assembled in a happy mood and lead out the cows. The cows considered themselves fortunate because they got to relish the sweetness of Krsna's face for seven continuous days. They lost interest in other things that had previously pleased them. When the cowherd boys called them out they delayed for a while, and then shot out like. a volley of arrows. But when they saw Krsna still under the hill, they quickly ran back and surrounded Him. Immediately, Krsna drove them out again by glancing at them with the compassion of a friend.
From all directions, the smooth skinned, pleasant looking herds of cows streamed out from the valley under Govardhana Hill. As they came up they looked like the expanded hood of Sesa Naga rising out of Patalaloka, or a sheet of moonshine hiding in a cave out of fear of darkness, or like matted locks of diffused light being born from the crystal mountain of Giriraja. Thus induced by Krsna's words, the cowherd men gave up their fear and smiled cheerfully. With great enthusiasm they left the temporary village beneath Giriraja. The elated gopis cast veiled glances at Krsna as they walked out from the hill. The effulgent gopis seemed like the rays of a brilliant light visible even in the daytime, or the dazzling rays emanating from the valuable jewels below the mountain; or the glowing light of the ruby atop the hood of a naga snake.
;; After the cowherd boys left, Krsna set the hill down exactly in its previous location. He tossed Giriraja off His hand just like a child throwing a flower ball. Then Krsna met His friends for more pastimes of wandering in Vrndavana. Overwhelmed with ecstatic love, the residents of Vrndavana came forward to greet Krsna according to their individual relationships with Him.
His eyes pouring forth tears of love, Balarama warmly embraced Krsna. Mother Yasoda said, "Alas! Alas! My son's body has been severely weakened from bearing such a heavy weight." Using her lotus-palm, Yasoda massaged Krsna's left arm and kissed His hand affectionately. Rohini, who had attained the summit of parental affection, offered arati to Krsna and Balarama with an artistically designed, jeweled ghee lamp.
With their hearts, which were abodes of deep love for Krsna, the housewives of Vrndavana offered Him their full blessings. Then they worshiped Krsna with yogurt, rice paddy, and fresh grass. The potent brahmanas and their attractive wives offered boons and words of praise. Sananda and the other elderly men bound by the ropes of intense parental affection embraced the boys and smelled their heads.
The beloved gopis and their associates, dyed in pure love and covered by shyness, also honored Krsna and Balarama. They worshiped Them with their doe-eyed glances and their lotus faces blossoming with desire. While they embraced Krsna and Balarama within their minds, their lips shone attractively with sweet seductive smiles.
As the spring season is ornamented with the months of Caitra and Vaisakha which are full of fragrant flowers, similarly, demigods such as the Siddhas,Vidyadharas, Gandharvas, and Kumpurusas showered flowers in great delight while singing the glories of Krsna.
The demigods prayed, "All glories to the son of Nanda Maharaja! All glories to holy abode of Vrndavana, which abounds in blissful mellows! 0 Krsna! You are enriched by superb qualities. The pure taste of serving Your lotus feet is the source of unlimited bliss in the hearts of realized souls. Your all-attractive, transcendental body is concentrated liquid nectar. The moonlight of Your nails, which shines like brilliant rubies, takes away all the miseries of Your intimate associates. There is no limitt0 Your fame. Hey Sridhara! Hey sober one! Hey superexcellent hero of Vrndavana! 0 gopa with a bluish body! May You always be victorious!
"Anyone who once says, 'I am Yours! And from this day forward I completely surrender unto You' is immediately delivered from material
existence by Your mercy. It is impossible for us to calculate how much You reward one who serves Your enchanting lotus feet, which remove the miseries of repeated birth and death. 0 beloved of Gokula! You are served, worshiped, and glorified by pure devotees who are eternally liberated and full of knowledge. 0 Lord of all the demigods! Your transcendental behavior astonishes the entire universe. We repeatedly offer our obeisances unto You.
"0 Krsna, all glories unto You! Indra, who is especially angry, crooked, impudent, and falsely proud, misbehaved by cruelly attacking Vrndavana with his Samvartaka clouds. The Vrajavasis prayed to You for protection, and You saved them from destruction by holding up Giriraja with the splendid pole of Your arm. In this pastime, Giriraja sat in Your hand just like a play ball. You offered Your lotus hand to Giriraja as a wonderful bed.
"You turned Indra's mountain of pride into an insignificant pebble. Just as a crest jewel is firmly fixed in the crown of a king, similarly, those opposed to You are tightly bound in the prison of material existence. Alas! What is the destiny of one full of false pride? 0 friend of the Vrajavasis! 0 ocean of compassion! 0 Lord of the three worlds who wanders throughout the creation! You personally maintain the surrendered souls by Your inconceivable potencies. But those bound in the prison house of pride never attain the fortune of serving Your lotus feet.
"0 Lord, all victory unto You! You have sown the seed of conjugal love within the hearts of the gopis. 0 You, whose elegant crown is adorned with a peacock feather glistening attractively like a beautiful rainbow. You constantly chum the mellows of love into a condensed form, and then taste that bliss with Your intimate devotees.
"Without a doubt. Your body is totally transcendental. It is the origin of creation and ornamented with compassion. Your body is the source of unlimited glories and is the shelter of endless spiritual euphoria. You are the embodiment of fortune for the adept yogis seeking spiritual ecstasy in their hearts.
"Appearing fresh and ever-youthful, You always take pleasure in satisfying the residents of Vrndavana. Your body is the personification of complete jubilation and You are forever full of happiness. You perfectly execute each and every one of Your actions. All glories unto to You! You are always yearning for the love of Your devotees. Your enemies consume themselves by envying You. When demons oppose you, You playfully taunt them. You are known as Syamasundara because Your spiritual body resembles the hue of a beautiful blue rain cloud. ,
"The devotees, who are like honeybees at Your lotus feet, have no desire for economic development, sense gratification, or salvation. One
engaged in serving You never tries to enjoy husband, wife, son, and so For a devotee. You alone are the only wife, husband, child, teacher, a wealth. You are their fame, pride, and the very meaning of their lives.
"Of course, You are known only by You prema bhaktas. Although we demigods attempt to glorify You, we do not really know You. You are far beyond the reach of prayers. Your effulgence derides the radiance of the clouds. You take away the sufferings of the distressed. Your enchanting transcendental body surges with waves of amorous love. You turn Your enemies into insignificant beings. Your splendid moon-like face smashes Candra's pride to pieces, and Your presence makes Vrndavana beautiful. You remove all other aspirations from one who surrenders unto You. You are restless with hankering to ever delight in love. All glories to You! All glories to You!
"0 gentle-eyed one! Your beautiful eyes have forcefully captured the splendor of the lotus. 0 one who allures the eyes with the camara fan of Your artistic hair style. 0 lotus-eyed one! Your sweet lips deride the taste of ripe bimba fruits. You give bliss and elegance to the world. Your glittering teeth, more attractive than kunda flowers, mock the brilliance of a row of pearls. 0 effulgent one! Your cheerful smile shines like twinkling Stars. All glories unto You!
"Your singing and flute playing unfold many erotic pastimes. Seeing You saturates the mind and heart with ecstasy. You are decorated with glimmering golden earrings that swing to and fro, and reflect splendidly on Your soft cheeks. Your opulent ornaments accent Your exquisite beauty.
"The bees hum loudly as they hover above the garland draped on Your powerful broad chest. That soft pure garland is sprinkled with pollen and drops of honey. Out of Your infinite compassion, You fill the hearts of Your devotees with delight. All glories to You!
' "You are the abode of all desirable beauty. The lines of Laksmi compliment Your enchanting chest. Your garland swings out of fear and Your necklaces move like waves. Your handsome chest induces lusty desires within the impenetrable hearts of chaste housewives. Seeing Your own reflection in a mirror. Your pride increases like a sporting new Cupid. Your chest is further beautified by Your arms which resemble the elegant trunk of a baby elephant. All glories to You!
"0 chief advisor of the cowherd men! You are their leader and only shelter. 0 beloved son of Nanda Maharaja! You are glorious and venerable. You alone can remove the dense pride of Indra. Please make us mirthful by bestowing Your mercy. Brahma praised You for killing the demons drunk with power. We demigods can never conquer You in battle, so please, therefore, rule us according to Your free will.
"You remove the miseries from the three worlds, stop the cycle of birth and death, and delight the hearts of Your devotees. A peacock feather decorates Your brilliant crown. You sport in the forest groves along the bank of the Kalindi. You destroy the mode of ignorance. We worship Your limbs which glisten like the branches of a tamala tree. Your brilliant dark blue form derides a mountain of kajala. All glories to you! Please makes us intensely attached to You and engage us in Your service. Free us from the control of lust and keep us under Your control.
"Please destroy the fear of repeated birth and death. You withhold Your kindness from the cruel and wicked, therefore, please remove the disease of desiring honor and distinction. Please make us fortunate by manifesting fully m our hearts. Hey learned one! Your wandering in the kunjas of Vrndavana excites the mind and exhilarates the heart! You shine brilliantly like the autumn moon, and Your gentle smile is alive with pastimes. The witty words flowing from Your mouth produce infinite varieties of intimate mellows.
"You are always anxious to relish emotional ecstasies within Your heart. You are famous throughout the Vedas for dispelling doubts and solving disputes. Your pleasing words fill the ears with waves of loving flavors. Your inner joy arises from pure love. You are a mine of transcendental splendor! Your roving eyes, which mock blossoming lotuses, are slightly reddish due to the intoxication of lust. Seeing Your eyes pleases the eyes of everyone. As the reservoir of mercy, You deliver the entire world from distress and dangers.
"You establish rules and regulations to create good fortune for the people of the world. You sit on the lotus of the heart of a devotee who glorifies You with pure love. But when You get angry, You can act like Yamaraja to easily crush the prowess of an insubordinate servant like King Indra. You are decorated with the rare jewel of formidability. You fearlessly lifted Govardhana, and stood like a graceful dancer effortlessly holding the mountain in Your lotus hand. The white lotus tucked over Your ear resembles a conchshell, and Your earrings glitter like sunshine. You are famous for satisfying the devotees who desire to see Your magnificent form.
"You are known by men and demigods. You mystify both the moving and non-moving. You are the indomitable force! With the pinky finger of Your left hand You held up the vast mountain of Govardhana. Colorful varieties of loving moods enhance Your pure character. 0 illustrious one! Although the Vraja gopis are Your most confidential lovers, You uphold the strictest codes of morality. You compassionately protected Gokula from the clouds of devastation that assailed Your beloved Vrndavana with floods, lightning bolts, and torrents of rain. Abounding in kindness, You always do good for everyone and satisfy all desires. 0 skillful one! Your youthful elegance conquers the splendor a cloudbank. You appear in this World to bestow Your blessings, and violently suppress opposition to pure dharma.
"You dress in gorgeous, glimmering golden garments which outshine the pollen of kadamba flowers. You are the wisest among all wise men. You conquered the crafty Indra and shattered his false pride. May You who affectionately protected the residents of Gokula by lifting Giriraja, be the continual object of our glorification.
"0 Lord! Just with Your hands You easily pulverized the pride of invincible demons like Bakasura, Putana, Vastasura, and others. Like a powerful snake, You instantly subdued Your enemies such as Aghasura. You demolished the pride of the angry Lord Brahma. You protected the Yamuna by banishing Kaliya with Your forceful dancing. 0 beautiful one! You courageously saved Your friends from the forest fire by putting them in illusion.
"0 Lord! Whenever You associate intimately with the gopis, Your mind becomes agitated to enjoy conjugal pastimes due to the intensity of their pure love. We saw this tendency of Yours when You stole the clothes of the Vraja kumaris. In this humorous pastime You captivated the minds of the innocent girls with Your sweet pleasant words. By accepting the offering of delicious foods from the yajna patnis. You reciprocated with their love. You are the abode of blissful festivals.
"0 intelligent one! You saved the world from the deluge of destruction! You removed Indra's pride by stopping his worship and by defeating him when he attacked Vrndavana. You satisfied the desires of everyone by lifting the king of all mountains. You bestow happiness according to one's mood of love toward You.
"0 Lord, You please the eyes of everyone! You forgive even the lowest, most offensive living entities within the universe if they surrender unto You. 0 Lord, You always increase the happiness of Your intimate servants. You manifested dreadful boldness by uprooting Indra's Nanda-kanana forest with the peak of Giriraja.
"When will we fallen ones be eligible to hear Your auspicious glories? You possess adorable beauty and deserve to be worshiped by everyone. 0 Lord! Who can completely know all of Your unlimited attributes? No one in the universe has the qualities that You do. 0 embodiment of all pleasing traits! You are inconceivable to the non-devotees, but You are the benevolent maintainer for one who surrenders to You in distress or humility.
"We beg You, therefore, to please show compassion and protect us. Please beautify and enlighten us so that we can surrender unto You and drown in the ocean of Your blissful service. Ignorance and illusion have nearly killed us. Please fill us with detachment and ever-increasing love for You. Please destroy our wicked thoughts and empower us to properly glorify You.
"0 Lord! We offer our obeisances unto you. Your splendor is immeasurable! 0 embodiment of compassion! If You give us Your mercy then we can take shelter of Your lotus feet, offer our respects, and chant Your holy name. All glories to You! You continually perform exciting pastimes in the hearts Your pure devotees.
"You always give pleasure to the king and queen of Vrndavana. Your wandering through the forests of Vrndavana nourishes it with the full extent of Your compassion. You crush the conceit born of false ego. At every moment You give joy to Your devotees. To protect Your own community, You are ready to destroy millions of enemies.
"0 younger brother of Baladeva! You are always fixed in the highest bliss. 0 worshipable one! You are the superexcellent master of all arts. Everything about Your character is pure and sublime. You astonish the heart with Your sensational pastimes. Although You are all pervading, You are rarely perceived.
"You are famous as Sri Hari because You remove all bad behavior from Your servitors. You instantly favor a repentant soul who sincerely prays, '0 my Lord! You are the deliverer from material bondage. For so long I have not served you. Now please accept me and engage me in Your loving service.' You give inner strength to the repentant and take pleasure in protecting Your devotees. You are an ocean of the finest qualities.
"You obliterate the pride of Cupid. Radhika always serves You and pleases You more than anyone else. Sri Radha, who has perfectly mastered the sixty-four arts, is the main support for all Your astounding transcendental adventures. You created a jovial celebration by lifting Govardhana Hill. The mind of a humble and submissive person always dwells in You alone.
"You give everything in charity. Among millions of wise and venerable demigods like Brahma and Siva, You alone have the power to award all auspiciousness and give ecstatic love to every living entity. Just by a glance You can enlighten and liberate anyone. You fulfill the desires of one who is anxious to glorify Your transcendental pastimes.
"Whenever You hear jingling ankle-bells and the loud sound of various Percussion instruments such as the din-din drum played by the gopis. Your heart leaps with a desire to relish intimate pleasure pastimes. Your characteristic of being controlled by Your devotees is Your natural embellishment. Alas! You are very difficult to understand. Are Your pastimes also inconceivable by Sankarsana? Indeed, You are truly transcendental.
'The impious can never comprehend You with their logic and argument. You deliver one from the cycle of birth and death. Your playing is like the sporting of a mad elephant. You are spilling over with humorous pastimes. 0 Lord, who can properly glorify You? Jnanis and mental speculators can never perceive the truth about You. Being completely pure, You exist beyond all contamination of the material energy. 0 peaceful one! What more can we say? You are the benefactor of everyone.
"You eternally exist as the sublime mysterious one, beyond the injunctions of the sastras. 0 supreme controller! Even Mahesh cannot fathom Your pastimes, what to speak of Kuvera and other celestials. 0 friend of humanity! Please reside in our hearts! Your devotees become deeply satisfied whenever You manifest before them. The demigods like us have been severely oppressed by tyrants like Kamsa. Please enliven us by showering Your mercy upon us.
"You are witty, clever, attractive, and enchanting. Your matchless prowess always benefits the thousands of gorgeous gopis. Your love is ever expanding throughout the day and night. In conjugal enjoyment, You take the aggressive role and behave like a maddened elephant in the kunjas. Your handsome body appears like a mound of kajala. We constantly pray to Your charming pastimes that surround You like a dazzling aura."
Thus the perfectly composed prayers of the demigods resounded throughout the atmosphere to enchant the hearts of everyone with the glories of Krsna.
Vrajaraja Nanda, who has a jovial personality, ruled his kingdom with excessive affection. After the Govardhana pastime, the respectable men of Vrndavana approached Nanda Maharaja and appealed to him, "0 King of Vrndavana! Although You completely removed the fear and doubts we had about stopping the sacrifice for Indra, due to our wealth and prestige, we are still somewhat contaminated with suspicion. In great amazement we watched Indra send innumerable Samvartaka clouds to drown the world and completely wash away our village of Vrndavana. Your seven year-old son, who is a fountainhead of youth beautified with long tresses of curly hair, appears like the embodiment of sweet joy. We saw Him pick up the massive mountain of Govardhana with His left hand and hold it for seven continuous days!
"Such a marvelous feat is very difficult even for Lord Siva, the master of Parvati. Just as an elephant easily plucks a lotus full of fragrant honey with his trunk, your son effortlessly picked up Giriraja. By doing this, Krsna turned the famous Indra, who was infatuated with unlimited anger, into an insignificant village goat. Therefore we cannot understand the identity of this person who bewilders us and covers our knowledge. As soon as Krsna appeared in our village, He became the life and soul of everyone. his lips are as sweet as a bandhuli flower, yet He drank the deadly poison of Putana's breast milk, purified her, and made her His nursemaid.
"One day Yasoda placed sleepy Krsna beneath a cart to take rest. Suddenly just by kicking His delicate feet, which are softer than a bunch of asoka leaves, He smashed the cart and killed the hideous Sakatasura who was hiding there. Thereafter, with the ring of His two anus, which break our patience and are unconquerable by men and demigods, He clutched the throat of the terrible windstorm demon and squeezed out his life. Then in the course of playing, He killed offensive demons like Vatsasura, Bakasura, and Aghasura. In this activity, Krsna did not fight or even feel the least bit fatigued.
"By nature this boy of yours is simply enjoying throughout the day and night. His ecstasy and loving affection seem to increase at every moment! We have never seen anyone with such unique matchless beauty. You must have noticed all these things too. We beg you, therefore, to please reveal the truth about the real identity of Your son."
Maharaja Nanda laughed loudly in appreciation of the statements of the cowherd men. His lips refulgent with a glorious sweetness, Nanda said, "0 respectable cowherd men! Please listen attentively and put your faith in my truthful words. Garga Muni, who has a pure and blissful mind, and who is adorned with the quality of omniscience, performed the name-giving ceremony of my son. That great muni dispelled the doubts and illusions about Krsna's identity by stating, There is no limit to the good fortune of your son. Even the paramahamsas who have reached the zenith of knowledge cannot perceive the mysterious truth about Him. In each of the four yugas your son has appeared in four different colors. In Satya-yuga, He came in a white color; in Treta-yuga, He proclaimed victory in a red color; in Dvarpara-yuga, He appeared dark blue like a rain cloud, and in most Kali-yugas He comes in a white color.
"Garga Muni continued, 'But once in the day of Brahma, He appears in a dark blue form as Krsna, and afterwards He appears in a yellow color. By His own desire and spiritual power He appeared as the son of Vasudeva. Therefore, He is also named Vasudeva, and He is equal to Narayana. Those who love Him become free from all offenses, experience auspi-Clousness everywhere, and remain always satisfied. He is the only object of love for both men and women. Out of fear of Him, no enemy comes here to Vrndavana.'
Nanda Maharaja said, "Therefore my dear cowherd men, you need not be afraid in this matter. My son Krsna acts for everyone's benefit in all '"espects. It is quite fitting that you have developed such affection for Him. Do not allow the mood of awe and reverence (aisvarya bhava) to reduce the intensity of your friendly love toward Him. On its own, the mood of majesty (aisvarya bhava) is neither natural nor intimate. Do not, therefore, put yourself in distress by maintaining this mood of awe and reverence toward Krsna. Make this youthful son of mine the object of your compassion." Thus relieved and satisfied, the residents of Vrndavana gladly returned to their respective homes.
Sometime later, Krsna, being attracted by the opulence of Giriraja and to get relief from the fatigue of holding him up for a week, strolled along a ridge of Govardhana Hill. Krsna walked there alone in order to bestow mercy upon the heavenly King Indra. The cowherd boys suffered greatly in the absence of their beloved friend. Krsna's pastime of lifting Govardhana Hill had covered the one with a thousand eyes in layers of intense embarrassment. As a result, Indra abandoned his bad qualities of anger and pride, and came to Vrndavana from his heavenly abode accompanied by a kamadhenu, who carried the sweet smell of good fortune. Indra wanted to meet Krsna and beg pardon for his grave offense.
In her humble way, the surabhi cow, accompanying Indra, approached Krsna and spoke affectionately with the logic of the goddess of learning. Surabhi said, "0 Lord! You are the tilaka mark of good fortune on the head of the capital of Nanda Maharaja. Please hear my words attentively. You are famous throughout the universe and worshipable by all living beings. You are incomprehensible and You manifest incredible opulence in this world. Even if hundreds of angry Indras try to kill the cows and gopas with fast moving ferocious clouds pouring torrents of rain, You will always protect Gokula and saturate its residents with complete bliss.
"Being pleased by Your merciful behavior, Brahma anxiously told me, '0 goddess Surabhi! Go happily bathe the "Indra of Gokula," who is the beloved son of Nanda Maharaja. Under Krsna's compassionate protection, the Vrajavasis, who are praised by the poets, rebelled against Indra even though they are not envious of him. I am well known for my own misdeed of previously stealing Krsna's boyfriends and cows. Surabhi! I will follow you on my swan, along with the munis, rsis, Kinnaras, Caranas, Siddhas, and demigods, in order to relish the spiritual bliss of this pastime.'
Surabhi continued, "Hey Krsnacandra! Just see the person standing behind me. He is always overwhelmed with grief from his anger and of-fenses. Casting his eyes down in shame, he repents for his rude and arrogant actions. Within his mind he is always rebuking himself. He really wants to be forgiven for his grave offenses to You, but he is afraid to step forward. If You allow, he will come and submit his petition."
Indra wiped the tears from his thousand eyes and got down from his mountain of false pride. As he lay on the ground surrendered to the Lord, it appeared that the radiance from the expensive gems on his crown ill"' minated the lotus feet of Krsna. After lying a long time on the ground, Indra stood up, folded his hands, and bowed his head. With fear and' devotion in his heart he gazed at Krsna's jewel-like toenails glowing like moonshine. Out of ignorance and false pride he had previously acted foolishly- Now humbled, Indra offered prayers to Lord Krsna.
King Indra said, "Krsna! You are the Lord of all lords! You are the beloved son of the King of Vrndavana! Your nature is to be totally independent! Grand festivals are held just to worship You. You are the highest truth, so it is difficult for someone like me to understand Your greatness. Those blinded by the arrogance of pride become intoxicated by drinking the wine of their false egos. Then how can they think favorably about Your glories? Since their eyes are diseased, they cannot perceive their own perverted actions. They are just like owls that cannot see the light of the radiant sun.
"Therefore, 0 kind one! Please listen to me. It is quite befitting that You stopped my sacrifice in order to severely punish one whose vision had been so infected with false pride. For a blind man, a stick is the best medicine. 0 Lord, You are an ocean of compassion! Although You taught me a good lesson, I took it in the wrong way. The intelligence of hypocrites always directs them to act incorrectly.
"What can be said of us who lust after the poison of sense gratification, if even the greatest sages, who are free from material attachments, can become agitated by the powerful mode of passion. Unless Your insurmountable illusory energy acts, then how can false ego exist? All glories to You, the benevolent one! You are the essence of everything in the three worlds. You are the embodiment of auspiciousness for Vrndavana. 0 matchless one! 0 Damodara! You are the abode of transcendental names and qualities. 0 friend of Dama, Sudama, and Vasudama, I offer my respectful obeisances unto You.
"You are difficult to know. Please do not cover us with illusion. 0 Lord! Please be kind to us. With a slight sidelong glance from Your eyes You can cause fortune or misfortune. 0 unborn one! Although You never take birth, You appear in unlimited incarnations. In bygone times, You pleased the demigods and enjoyed Yourself by becoming Upendra. Just now You will enjoy being bathed by Surabhi. You are the blue sapphire crest-jewel in the crown of the Indras in every universe.
"0 lifter of the great mountain of Govardhana! Although previously known as Abhirama (beautiful and pleasing). You will now be known by Me name of Govinda, which Your devotees will regularly chant. Go means tending and caring for cows. 0 Lord! From today, everyone will call You Govinda."
After becoming purified of his false pride by glorifying Krsna, Indra commenced the auspicious bathing ceremony. Brahma, the Four Kumaras, Uma, Mahadeva, Tamburu, Kartikeya, Narada, and Savita attended Krsna's abhiseka. Many exalted rsis and sages beautified the assembly The effulgent wives of the demigods such as Arundhati also visited. The celestial Apsaras like Urvasi watching from the sky enhanced the festival with their splendid forms and qualities.
Govardhana, with the limbs of his own body, provided an elegant throne made of smooth stones and jewels. The demigod Varuna personally held a fine white umbrella over Krsna's head, which had a fringe of hanging pearls that appeared like falling raindrops. Vayu, his arm trembling in ecstatic devotion, stood beside the Lord fanning Him with a camara whisk. The full moon assumed the form of a mirror made of jewels.
Pancajanya, the Lord's conchshell, sanctified the atmosphere with loud sounds. The effulgent Sudarshan cakra expanded as many lamps to illumine all directions. Krsna's white lotus flower expanded into many white umbrellas to shield the Lord. Kaumodik, the Lord's club who is honored for his strength, stood like a jeweled pillar for the bathing ceremony.
The personified forms of the sacred oceans, rivers, ponds, and lakes came with pots of water to bathe Krsna. Mother Bhumi collected the finest quality earth in a box covered with seven jewels. Placing the box on a jeweled plate, she slowly approached Krsna and offered it to Him. The best herbs and medicinal plants personified presented themselves for Krsna's service. Great sacred trees such as the banyan and peepul manifested in person to give Krsna leaves containing the five types of tastes in golden pots studded with gems of lapis lazuli. The forest gods from the ten directions brought water pots covered with coconuts and various delicious fruits. The Lord of the mountains brought exotic gems and jewels.
The nine jewels, the eight yogic siddhis, the best jewels like cintamani, kamadhenu, and desire-trees all assumed charming forms to worship the Lord. Standing at a distance, they faced Krsna with folded hands. The goddess of Mt. Sumeru offered a golden cloth, and the goddess of the Himalayas presented splendid necklaces. The goddess of Gandhamadana Mountain brought golden lotuses from Manasarovara Lake and personally strung a garland for Krsna.
The goddess of the Malaya Mountain delivered the best quality sandal-wood. Grinding it on a stone from Govardhana, she made a smooth fragrant paste for Krsna. Without the knowledge of her husband, Parvati handed Krsna a gorgeous jeweled necklace. With their own hands, the Sapta-Rsis plucked fresh lotus buds from the Mandakini River to offer to the Lord. When needed for service, the sun god made the lotus flowers blossom for the Lord. The shining of the moon appeared as a mirror.
Agni offered an artistically designed golden incense pot with a hanging fringe made of coral. The best quality aguru scent burned in the pot, and rose into the sky through its thousands of holes. Garuda expanded his effulgent golden wings to form a protective canopy oVer the Lord. All the kings of the snakes fanned their hoods to serve as jeweled flags to surround the bathing platform.
The various mantras and prayers used for abhiseka like purusa-sukta and sri-sukta took personal forms to chant in alternating low and high tones. The surabhi cow contributed the panca-gavya and Lord Brahma provided the panca-amrta. Airavata (Indra's elephant carrier) filled the gem-studded bathing pots with water from the Akash-Ganga, which he carried in his trunk. The demigods in the sky vibrated instrumental music.
The celestial ladies showered flowers from Nanda-kanana while intoxicated Gandharvas, Caranas, Kimpurusas, Siddhas, Sadhyas, and Vidyadharas joyfully danced in the sky. All the Apsaras appeared to please Krsna with a special drama. They conveyed the meaning of the play with various dance steps and facial expressions. Upon beholding the elegant form of Syamasundara, the famous Apsara Urvasi felt enchanted and devoted herself to the Lord.
Taking the lead in directing the bathing festival of Krsna, Lord Brahma approached Surabhi and said, "Today is the best day to observe a happy occasion. 0 simple village folk! Do not delay. Everyone queue up behind Lord Siva and please start the abhiseka. Before I take my turn, let the leading ladies of the universe come forward. First Arundhati, who tried to please me, should bathe the Lord. Then Anasuya, who is non-envious and free from passion and ignorance, and Parvati, the respectable daughter of the Himalayas who gives bliss to everyone, should step forward. Then the other exalted ladies such as Gayatri, the mother of the Vedas who welcomes the Lord when He awakens; Aditi, the mother of the demigods whose love is never broken; Sarasvati, the goddess of learning; and the beautiful Svaha should bathe Krsna."
Then Lord Brahma, who meditated upon a lotus, asked Krsna to sit down on the bathing platform. He began the worship by washing Krsna's feet and offering Him delicious madhuparka and tambula. According to a previous arrangement, the senior ladies of Vrndavana, their hearts drowning in prema, bathed Giridhari with fragrant panca-amrta, panca-gavya, and the milk dripping from Surabhi's milk bag.
Seeing the captivating splendor of Murari's body during the abhiseka made the onlookers question His identity. They wondered, "Is this a Monsoon cloud being bathed in moonshine? Is it a concentration of all blueness covered with white? Is it a small hill of blue-sapphires covered by the pure water of crystal gems? Is it a fresh tamala tree decorated with by radiant pearls? Is it a blue lotus covered with bright white camphor Powder?"
Just like enthusiastic mothers anxious to bathe their adorable children Gayatri, Parvati, Aditi, and the other chaste demigoddesses like Arundhati stepped forward and smeared Krsna's body with oil and fragrant cleansing powders. One after another the Four Kumaras and the Sapta-rsis bathed Giridhari while chanting mantras. Ordered by Brahma, the Four Kumaras offered water with their folded palms. Feeling great ecstasy, the young sages cried and shivered in delight. After smearing fragrant reddish oil upon Krsna's body, Parvati and other ladies performed the sahasra-patra snana. They held a plate above Krsna's head that had a thousand holes and showered Him with streams of crystal clear, camphorated water. By the powerful presence of the kama-dhenu, kalpa-taru, and cintamami gems everything required for Krsna's bathing automatically manifested.
After Krsna's bath some pretty chaste girls dried His beautiful body with fine soft cloths. Different girls dried His hair, chest, hands, legs, and feet. One young girl, with the mood of an intimate lover, wrapped Krsna's body with a fresh dry cloth while removing the wet one and wringing it out. After they had dried Krsna's body from head to toe a few times, Parvati advised the young girls how to neatly dress Him.
They lovingly offered Krsna the best quality garments, ornaments, and unguents which they had previously collected. Although Krsna accepted all this on Brahma's request, He felt somewhat disturbed because His confidential pastimes with the gopas and gopis were temporarily interrupted. Despite His anxiety, Krsna did not want to interfere with the demigods who tasted so much happiness from bathing Him. Being Krsna's devotees, they tried their best to serve Him with affection. Krsna accepted their offerings but remained grave.
After Krsna's bath and dressing, Brahma offered Him an auspicious seat under a tree. Brahma wanted to give the utmost pleasure to the Lord by worshiping Him with all opulence. Along with offering the standard sixteen items of puja, Brahma also intended to chant some elaborate mantras. While Brahma was making these arrangements, Lord Siva approached him and said, "0 Brahma! There is a well-known saying that an intelligent person does not worry. Krsna's puja will be done by this small boy standing in front."
Just nearby an attractive effulgence emanated from the eighteen syllable mantra (Gopala mantra) which had manifested a personified form of a small boy. Seeing that everyone in the assembly was pleased with this little boy, Brahma said, "0, the Gopala mantra of ecstatic mellows has come in person. Narada Muni gave this great mantra, whose meter is gayatri, to men and sages in order to remove the obstacles to bhakti from their hearts. Thus I am being completely distinguished in two ways. I will also worship Krsna by chanting this mantra."
Empowered by the Gopala mantra, Brahma worshiped Krsna. Many eminent devotees attended the puja including Narada and rsis like Sanaka, who uproots all anti-devotional desires; Dhruva, the ideal of devotional determination; Prahlada, who gives delight to all, and the Vasus, who are eternally fixed in the Satvata philosophy. Stepping forward, Brahma washed Krsna's lotus feet. Then he sat down in the lotus posture and gazed appreciatively at the Lord with his eight eyes.
The milk ocean personified brought valuable bathing pots for the Lord, along with many big beautiful, pure white conchshells. Brahma was anxious because there were no stands to hold them. Suddenly, Mt. Meru personified appeared with many golden three-legged stands to properly hold those conches. The demigods and their wives worshiped Krsna with a variety of articles. The goddess of Kailasa presented an auspicious quartz crystal lota that increased everyone's happiness. The splendidly beautiful goddess of the Himalayas offered a fancy tray of sweet-smelling wild flowers. The vanadevis supplied fragrant forest flowers, sun-dried rice, barley, kusa grass, sesame seeds, white mustard seeds, wild black rice, darbha grass, aparajita flowers, and other natural items mixed with water to bathe Krsna's attractive lotus feet. They also provided captivatingly aromatic nutmeg, cloves, and allspice for washing His mouth.
Bhumi-devi delivered incredible natural scents. Some demigods from the Nanda-kanana forest donated an ornament made from divine, wish fulfilling flowers along with garments of the finest yellow cloth. Svaha, the wife of Agni, offered a brilliant lamp containing ghee from surabhi cows and natural camphor scent.
The kamadhenus delivered an abundance of heavenly milk products. Aditi furnished many kinds of fancy cakes and sweet pies. Saci-devi, Indra's wife, supplied enchanting tambula covered with golden pan leaves. The demigods and demigoddesses arrived from every direction bringing valuable items to offer to Krsna. In great joy, Brahma chanted the mula manias to initiate the auspicious bathing ceremony.
The demigods played the appropriate melodies on their kettledrums while the Apsaras danced with euphoria. The Gandharvas and Caranas sang with youthful exuberance to fill everyone's heart with bliss. Kartikeya devotedly held an umbrella over Krsna's head.
The rsis recited purifying hymns. Brahma adorned Krsna's forehead with Pleasing, artistically drawn tilaka. Overwhelmed in jubilation, he placed an opulent crown on Krsna's head. The potent jewels on that crown flashed light in all directions. While setting the crown, Brahma said. "0 Krsna, You are the supreme king among all the kings of the universe!"
Hearing this, rsis like Sunanda and others loudly chanted selected prayers,"All glories to the enchanter of Vrndavana! 0 son of Nanda Maharaja! 0 almighty one! You are the charming beloved of the splendid gopis! You are the crest-jewel! of all the demigods! The nectar of serving Your lotus feet far surpasses the bliss of brahman. 0 Govinda! You are the original cause of all creation. We offer our repeated obeisances unto You."
After preparing himself by setting aside his snake ornaments and skull garland, and by talking a bath in the Manasi Ganga to wash off his ashes Lord Siva offered the final arati. He worshiped Krsna with pure fragrant clay, incense, padidy, an elegant jeweled ghee lamp, and sweet-smelling scents. He chanteid various mantras to conclude the arati and abhiseka. Following the Vedic injunctions, Gayatri, Gauri, Arundhati and other wives of the demigods took turns offering arati with ghee lamps. As the worship concluded, Narada Muni merged in ecstasy as he sang about Krsna's pastime of lifting Goivardhana Hill. Tamburu, the king of the Gandharvas, sang along with hiim.
Brahma distributed maha-prasadam to all the devotees at the conclusion of Govinda's; bathing ceremony. Lord Brahma gave the following order to the personified conches, jewels, kalpa-tarus, cintamani gems and so on, "Please decorate and ornament the sages, the demigods and their wives, the lord of the snakes, and all the other guests." Everyone attending Krsna's glorious abhiseka received priceless gifts in charity. Feeling the supreme euphoria from successfully conducting the abhiseka. Lord Brahma looked as> brilliant as the sun. Before returning to their celestial homes, all the demigods respectfully circumambulated Govinda.
However, Indra and Surabhi remained behind for a moment. After the four-headed one and all the demigods departed, Krsna addressed the fearless intelligenit Indra. In a happy humorous mood, Krsna said, "Is your anger now pacified? Tell me truthfully. You are close to Me, so you should not conceal the mood of your heart. I did not subdue your anger out of revenge or enmity. But I wanted to show how your actions were full of false pride. By mature I cannot bear to see My own devotees possessing false pride. It is well known that such persons deserve to be punished by Me.
"0 Indra, I favored you by stopping the sacrifice. 0 subduer of your enemies! It does mot suit you to maintain envy toward Me. Now return to Svarga and enjoy your position. Do not become carried away by your wealth and loose your intelligence again."
Indra listened patiently to Krsna's compassionate words and accepted His kind chastisement. After respectfully circumambulating the Lord, be went back to Indrapuri. Then Krsna anointed Surabhi with the fragrance of His pure affection and bid her farewell. Dressed in a glimmering new golden outfit, Krsna looked most beautiful as He returned to Vrndavana. It seemed as if He had just returned after a moment's absence.