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.