Canto 10 - part III:

Summum Bonum
Chapter 46Uddhava Spends the Night in Gokula Talking with Nanda
Chapter 47The Gop Reveals Her Emotions: The Song of the Bee
Chapter 48Krishna Pleases His Devotees
Chapter 49Akrra's Mission in Hastinpura
Chapter 50Krishna Uses Jarsandha and Establishes the City of Dvrak
Chapter 51The Deliverance of Mucukunda
Chapter 52The Lords Leap from a Mountain and Rukmin's Message to Lord Krishna
Chapter 53Krishna Kidnaps Rukmin
Chapter 54Rukm's Defeat and Krishna Married
Chapter 55The History of Pradyumna
Chapter 56How the Syamantaka jewel Brought Krishna Jmbavat and Satyabhm
Chapter 57Satrjit Murdered, the Jewel Stolen and Returned Again
Chapter 58Krishna also Weds Klind, Mitravind, Saty, Lakshman and Bhadr
Chapter 59Mura and Bhauma Killed and the Prayers of Bhmi
Chapter 60Lord Krishna Teases Queen Rukmin
Chapter 61Lord Balarma Slays Rukm at Aniruddha's Wedding
Chapter 62sh in Love and Aniruddha Apprehended
Chapter 63The Fever in Conflict and Bna Defeated
Chapter 64On Stealing from a Brahmin: King Nriga a Chameleon
Chapter 65Lord Balarma in Vrindvana and the Stream Divided
Chapter 66The False Vsudeva Paundraka and His Son Consumed by Their Own Fire

Chapter 67Balarma Slays the Ape Dvivida

Chapter 68The Marriage of Smba and the Kuru City Dragged Trembling of His Anger

Chapter 46
Uddhava Spends the Night in Gokula Talking with Nanda
(1) S'r S'uka said: 'The best adviser to the Vrishnis was Krishna's beloved friend Uddhava [see also 3.2],
a direct disciple of Brihaspati of the finest intelligence. (2) To him, His dearmost, unique devotee spoke
some day the Supreme Lord Hari, who removes the distress of the surrendered, taking his hand into His.
(3) 'Please Uddhava, o gentle one, go for the satisfaction of My parents to Vraja and relieve, by carrying
My messages, the gops from the mental pain of being separated from Me. (4) They absorbed in Me, with
their minds fixed on Me, made Me the purpose of their lives abandoning everything physical [of husband,
home and children, see 10.29: 4]. Understanding those who for My sake left behind this world and its
moral obligations, I sustain them who have Me alone as their beloved and dearmost Self. (5) The women
of Gokula remembering Me, their dearest object of love being far away, My best, become stunned being
overwhelmed by the anxiety of separation [see also B.G. 2: 62-64]. (6) The cowherd women fully
dedicated to Me, with My promises to return do with great difficulty hold on, somehow keeping their lives
going.'
(7) S'r S'uka said: 'With Him thus having spoken o King, accepted Uddhava respectfully the message of
his Sustainer, mounted he his chariot and set he off to the cowherd village of Nanda. (8) Just as the sun
was setting reached the fortunate one Nanda's pastures, passing unnoticed because of the dust of the
hooves of the animals that were coming home. (9-13) With the sounds of the bulls in rut fighting one
another for the fertile ones, with the cows with filled udders running after their own calves, with the beauty
of white calves capering here and there and with the milking and the loud reverberation of flutes, were the
finely ornamentedgops and gopas, auspiciously singing about the deeds of Balarma and Krishna,
resplendent. It all was most attractive with the homes of the gopas filled with incense, lamps and
flowergarlands for the worship of the fire, the sun, the guests, the cows, the brahmins, the forefathers and
the gods [see also 10.24: 25 ]. The forest on all sides flowering echoed of the swarms of bees, singing
birds and the krandava ducks and the swans crowding around the adorning bowers of lotuses. (14) With
him having arrived approached Nanda the dear follower of Krishna and embraced he him happy to be of
reverence with Lord Vsudeva in his mind. (15) Having him fed with the finest food, comfortably seated
on a nice sofa to be relieved of the fatigue and with his feet massaged and so on, inquired he: (16) 'O
dear and most fortunate one, does our friend the son of S'ra [Vasudeva] who is so devoted to his wellwishers, fare well now that he is released and has joined with his children? (17) What a luck that the
wicked Kamsa, who constantly hated the always righteous and saintly Yadus, because of his sins
together with his followers has been killed! (18) Is Krishna still thinking of us, His mother, His well-wishers
and friends, the gopas of Vraja of whom He is the master, the cows, Vrindvana forest and the mountain
[see 10.24: 25]? (19) Is Govinda coming back to see once more His folk so that we may glance upon His
face, His beautiful nose, His nice smile and eyes? (20) By Krishna, that so very great Soul, were we
protected against insurmountable mortal dangers like a forest fire, the wind and rain, as also against a
bull and a serpent. (21) The memory of Krishna's valorous deeds, playful sidelong glances, smiles and
words, my dear, made us all forget our material concerns. (22) With those who see the locations where
He played, the rivers, the hills and the different parts of the forest that were decorated by His feet, finds
the mind total absorption in Him. (23) I think that Krishna and Rma are, as confirmed by Garga [see
10.8: 12], of the demigods the two most elevated on this planet, present here for a great and holy, divine

cause. (24) After all, have Kamsa, who had the strength of ten thousand elephants, the wrestlers and the
king of the elephants playfully been killed by the both of Them, as easy as animals are by the lion king.
(25) A bow as solid as fifty centimeters thick [three tlas] was by Him royal as an elephant broken like a
stick and for seven days held He with one hand up a mountain! (26) Pralamba, Dhenuka, Arishtha,
Trinvarta, Baka and other demons who had conquered both Sura and Asura were by Them out here
killed with ease.'
(27) S'r S'uka said: 'Nanda thus remembering again and again, fully immersed in Krishna became
extremely anxious and fell silent overcome by the force of his pure love. (28) Mother Yas'od overhearing
the descriptions of her son's activities gave way to her tears while her breasts got wet from her love. (29)
Seeing the two of them in this condition of their supreme attraction of love for the Supreme Lord spoke
Uddhava ecstatically. (30) S'r Uddhava said: 'The two of you are for sure, in your having developed a
mentality like this for Nryana, the spiritual master of all, the most praiseworthy of all embodied beings in
this world, o respectful one. (31) These two of Rma and Mukunda, indeed are the seed and the womb of
the universe; They are the primeval Male Principle and His Creative Energy who accompany the living
beings [confused] in all their diversity with knowledge and control. (32-33) That person who in his life
divided within but for a moment immerses his mind [in Him] will at that time immediately eradicate all
traces of karmic impurities and will head for the supreme destination in a spiritual form with the color of
the sun. With your good selves giving Him, the Great Soul and Self that is the reason of existence of all,
giving Him, Nryana, the Ultimate Cause in a mortal frame, by all means the utmost purest love, what
good deeds then would there remain for you to perform? (34) In not too long a time will Acyuta, [as] the
Lord Supreme, the Master and Protector of the Devotees, to give satisfaction to His parents, return to [the
full vision within the people of] Vraja. (35) Having killed Kamsa, the enemy of all Yadus, in the arena, [and
all other evil in the world...] will Krishna be true to that what He told you of His turning back. (36) Please
do not falter o most fortunate ones, you will see Krishna in the near future; He is present within the hearts
of all living beings like fire in firewood. (37) In reality there is no one especially dear or not dear to Him,
nor does He, free from false pride being of the same respect for all, hold anyone superior or inferior
[compare S'r S'r S'ikshshthaka and B.G. 9: 29]. (38) For Him there is no father and no mother, no wife,
no children and so forth; no one is related to Him, nor is anyone an outsider and there is no [material]
body or birth of Him either [compare 10: 3]. (39) For Him there is no karma in this world to appear in
wombs pure or impure or mixed and yet for the sake of pastimes He appears in order to redeem His
saintly devotees [see B.G. 3: 22; 4: 7; 13: 22]. (40) Though being beyond the modes called goodness,
passion and ignorance accepts He it, being transcendental, to play by the modes, thus is He, as the
Unborn One, of creation, maintenance and destruction. (41) Just as in one's vision when one whirls
around, the ground seems to be whirling, so too seems, when one thinks of oneself as being the body, the
self to be the doer, while it is the mind that is acting [compare B.G. 3: 27]. (42) He is not the son of the two
of you alone, He is the Supreme Lord Hari who is the son, the very self, the father nd the mother; He is
the Lord of Control. (43) What is seen or heard, what is in the past, the present or in the future; what is
stationary, mobile, large or small can in no way said to be a thing apart from Acyuta; He alone,
manifesting as the Supersoul, is everything.'
(44) As Nanda and Krishna's servant were thus speaking ran the night to an end, o King, lighted the
women rising from sleep lamps in worship before their deities and began they to churn the butter. (45) In
the light of the lamps pulling the ropes, with the rows of bangles on their arms, with their jewels and with
their faces red of the kunkum glowing of their earrings and necklaces, shone the women while their hips
and breasts were moving. (46) As the women of Vraja with their eyes like lotuses with the reverberation of
their loud singing that was mixed with the sounds of churning for the butter were touching the sky, was all
inauspiciousness in every direction dispelled. (47) When the supreme master of the sun rose saw the
residents of Gokula the golden chariot outside the house of Nanda and wondered they 'To whom does it

belong? (48) Maybe Akrra has come, that agent to the purpose of Kamsa by whom Krishna with His
lotus eyes was brought to Mathur. (49) Would he then, with his master satisfied, be here to celebrate the
death rituals with us?' And while the women were thus speaking came there Uddhava who had finished
his morning duties.'

Chapter 47
The Gop Reveals Her Emotions: The Song of the Bee
(1-2) S'r S'uka said: 'When the women of Vraja saw him, the servant of Krishna, with his long arms, being
so young, with his lotus eyes, wearing a yellow garment and a lotus garland and with his effulgent
lotuslike countenance and polished earrings, wondered they quite astonished from where this handsome
man had come and to whom he, wearing Krishna's clothes and ornaments, belonged. With all of them
talking like this crowded they eagerly around him who was sheltered by the lotus feet of Uttamas'loka [the
Lord Praised in the Scriptures]. (3) In proper respect bowing down to him in humility and shyly smiling
with their glances, sweet words and all, inquired they with him, having taken him separate and seated on
a pillow, for they had understood that he was an envoy of the Master of the Goddess of Fortune. (4) 'We
know that you arrived here as the personal associate of the chief of the Yadus who as your Master has
sent you here to satisfy by your mediation His parents. (5) We wouldn't know what there would be else for
Him worth to remember in these cow pastures; the bonds of affection with one's relatives are even for a
sage difficult to relinquish. (6) The interest in others manifests itself as friendship for as long as it takes; it
is a pretense as good as the interest that bees show for flowers or that men show for women. (7)
Prostitutes abandon a penniless man, citizens an incompetent king, graduates abandon their teacher and
priests one abandons after compensating them. (8) Birds do so with a tree rid of the fruits and guests with
the house where they ate; animals abandon the forest that burned down and likewise does a lover so
once he has enjoyed an enamored woman.'
(9-10) The gops with Uddhava, the messenger of Krishna, having arrived in their midst, did so with their
speech, bodies and minds aiming at Krishna, put aside their worldly concerns, singing and crying without
restraint in the intense memory of the youth and childhood activities of their Sweetheart. (11) One [noted
as Rdh, see also *] seeing a honeybee while meditating the association with Krishna imagined it a
messenger sent by her Beloved and spoke the following. (12) The gop said: 'O honeybee, you friend of a
cheater, don't touch my feet with your whiskers carrying thekunkum from His garland that rubbed off from
the breasts of our rival; He who has sent a messenger such as you is derided in the assembly of the
Yadus - let the Lord of Madhu [Himself instead] be of mercy with the women! [prajalpa **] (13) Once He
made us drink the nectar from His bewildering lips, but He has suddenly abandoned us like we were
some flowers; I wonder why, like you [o bee], the goddess of fortune [Padm] serves His lotusfeet - that
must be so because, alas, by the chitchat of Krishna her mind has been stolen [parijalpa ***]. (14) O
mister sixlegs, why are you singing here so much about the Master of the Yadus in front of us, old friends
of the Friend of Vijaya [Arjuna], who abandoned their homes; you better sing of His topics before the
[present] girlfriends of whom He [now has] relieved of the pain of their breasts - His sweethearts will
provide you the charity you seek [vijalpa *4]. (15) What women in heaven, on earth and below would not
be available to Him so deceptive with His charming smiles and arching eyebrows; what is, when the wife
of the Fortunate One is of worship with the dust of the feet, the value of us, we for whom being so
wretched indeed He at least is there by the sound of 'Uttamas'loka' [ujjalpa *5]? (16) Keep your head off
my foot! I know you, you expert who as a messenger from Mukunda learned the diplomacy of flatter! Why
should I reconcile with Him who so ungrateful abandoned us, who for His sake in this life have abandoned
their children, husbands and everything else [sajalpa *6]? (17) Against the rules shot He [as Rma, see

9.10 & 11] as cruel as a hunter the king of the monkeys [Vl], was He won by a woman [St], did He
disfigure a woman driven by lust [S'rpanakh, the sister of Rvana] and did He, after consuming His
tribute [as Vmana], bind Bali up like a crow [see 8.21]; so therefore enough of that Black Boy whom of all
friendships is so hard to give up with us losing ourselves in the topics about Him [avajalpa*7]. (18) The
ears, just once partaking in a drop of the nectar of the pastimes He constantly performed, do remove one
entirely from the duality and ruin the personal duties right away, because of which, rejecting their
miserable homes and families, many people out here like birds pursue the livelihood of begging [abhijalpa
*8]. (19) We, taking His deceptive speech for true, as foolish doe wives of the black deer trusting the
hunter's song, repeatedly experienced this sharp pain of lust caused by the touch of His fingernails; o
messenger, I beg, speak of another subject [jalpa * 9]! (20) O sweet friend, have you by my Beloved
once again been sent here - please choose whatever you wish, you are to be honored by me my dearest
- why are you with us here raising this conflict of feelings with Him that is so impossible to give up; o
gentle one, isn't there always present at His side His consort, the goddess of fortune S'r, to His chest
[pratijalpa * 10]? (21) It certainly is regrettable that the son of Nanda now resides in Mathur; does He
remember the household affairs of His father, His friends and the cowherd boys so now and then, o great
soul, or..., does He still in talks relate to us, the maidservants? When do we have a chance that He will lay
His aguru-scented hand on our heads [sujalpa * 11]?'
(22) S'r S'uka said: 'Uddhava, having heard how the cowherd girls were hankering for the sight of
Krishna, next in order to pacify them spoke of the messages of their Sweetheart. (23) S'r Uddhava said:
'You who in this manner dedicated your minds unto the Supreme Lord Vsudeva, are for sure to be
worshiped by all people, because you fulfilled the purpose of your good selves [of modeling the emotions
of relating to Him]. (24) By donating, vows [of poverty, celibacy and fasting], sacrifices, the rosary [japa],
by study, and by turning inward concentrating and meditating, and by all kinds of other auspicious
practices [see also yama, niyama, vidhiand bhgavata dharma] is indeed unto Krishna the bhakti, the
devotional service, realized. (25) By your good selves unto the Supreme Lord, who is glorified in sublime
poetry, have you - and my congratulations for that - established an unequaled devotion hard to attain
even for the sages. (26) To your good fortune you chose to leave your sons, husbands, physical comforts,
relatives and homes to associate with that superior male personality named Krishna. (27) By the rightful
claim of your wholehearted love in separation from Adhokshaja, o glorious ones, have you done me [the
Lord and everyone] a great favor. (28) Please, good ladies, hear what the message from your Beloved for
you is for the reason of which I, as a faithful servant of my master's orders, came here.
(29) The Supreme Lord has said: 'You women are actually never separated from Me, who is ever present
as the Soul of All; just as all the elements, the ether, the fire, the air, the water and the earth are part of all
beings, am I likewise, to the elements of the mind, the life air, the senses, and their natural modes [guna,
rasa and jalpa] there as their harbor. (30) Within Me do I Myself by means of Myself create, destroy and
sustain through the power of My deluding potency that is made up by the elements, the senses and the
modes. (31) The soul full of pure spiritual knowledge is, concerning the effect of the modes of nature,
uninvolved in what is perceived by the functions of deep sleep, dream sleep and waking consciousness.
(32) What one meditates by the senses that run after the objects is as false as a dream is when one
wakes up; staying alert should one bring under control that what [in the mind] gathers from the input of the
senses [compare B.G. 2: 68 and 6: 35-36]. (33) This, like all rivers ending in the ocean, is of the intelligent
the end conclusion to all vedic studies, yoga, analysis, renunciation, penance, sense control and
truthfulness [compare B.G. 2: 70]. (34) The fact then that I, who is so dear to your eyes, indeed am
situated so far away from you, is according My wish that you, in your solicitude towards Me, are attracted
to Me in the mind. (35) For the minds of women remain absorbed when the one dearest to them is far
away and not so much the minds of those who have him present directly before their eyes. (36) Your
minds totally absorbed in Me will - because of the constant remembrance of Me - having given up on all

the restlessness, soon obtain Me. (37) Those remaining here in Vraja while I was sporting at night in the
forest [see 10.29: 9] and for that reason not experienced the rsa dance, were as fortunate to achieve Me
by thinking of My heroic acts.'
(38) S'r S'uka said: 'The women of Vraja hearing the instructions this way imparted by their Beloved, next
addressed Uddhava, pleased as they were to have their memories revived by the message. (39) The
gops said: 'Fortunately has the cause of the suffering, the enemy of the Yadus Kamsa, together with his
followers been killed. How good it is that Acyuta at present happily lives with His well-wishers who have
attained all they desired. (40) O gentle one, perhaps is the elder brother of Gada [Krishna, see 9.24: 46]
giving the women of the city the love that belongs to us, we who revere Him affectionately and bashful
with inviting smiles and glances. (41) How will our Darling, so versed in all the matters of love, not
become bound by the bewildering gestures and words of the city women, who are also [just as we]
constantly of worship? (42) And... does Krishna, o pious one, remember us; does He ever mention us,
village girls, when He freely talks in the company of the city women? (43) Does He recall those nights in
which He enjoyed in Vrindvana that place so enchanting because of the lotus, the jasmine and the
moon, when He with tinkling ankle bells danced with us, His beloved girlfriends, who ever glorify Him with
the charming stories about Him? (44) Will that descendant of Das'rha come over here to bring, perhaps
with His touch, back to life us who are tormented with the sorrow He Himself gave rise to, just like Indra
would do to [replenish] a forest with his clouds? (45) But why would Krishna come over here now that He,
surrounded by all His well-wishers, is happy having attained a kingdom, killed His enemies and married
the daughters of kings? (46) What unto Him, the great Soul and husband of the goddess of fortune whose
every desire is already fulfilled, would there be to fulfill as a purpose for us, forest-dwellers, or for other
women; He's complete in Himself! (47) The highest happiness indeed is found in not hoping for anything,
so even stated Pingal [a courtesan, see 11.8], yet for us who aware of that are focused on Krishna is it
difficult not to hope. (48) Who is able to put out of his mind the thought of the intimate talks with
Uttamas'loka, from whose body the goddess, even though He's not desiring her, never moves away? (49)
With Sankarshana for His companion lived Krishna, o prabhu, by the rivers, the hills and places in the
forest, the cows and the sounds of the flute. (50) Ah!, over and over do those places with the divine
markings of His feet remind us of the son of Nanda we really can never forget. (51) O, how can we,
whose hearts were stolen by His gait, His playful glances, His generous charming smiles and nectarean
words, forget Him? (52) O Master, Master of the Goddess, Master of Vraja, o Destroyer of the Suffering, o
Govinda lift Gokula up from the ocean of misery it is submerged in!'
(53) S'r S'uka said: 'They, with their fever of separation removed by Krishna's messages, then worshiped
him recognizing him as Adhokshaja Himself. (54) Remaining there for some months singing the topics of
Krishna's pastimes, gave he joy to Gokula dispelling the sorrow of the gops. (55) All the days that
Uddhava dwelled in Nanda's cowherd village passed for the residents of Vraja in a single moment,
because they were all filled with discussions about Krishna. (56) Seeing the rivers, forests, mountains,
valleys and flowering trees, took the servant of the Lord pleasure in inspiring the people of Vraja about
Krishna. (57) Noticing all this and more of the gops' total absorption in Krishna and their agitation to it,
was Uddhava extremely pleased and sang he, offering them all respect, the following: (58) 'These
women, with success maintaining their bodies on this earth as cowherd women exclusively for Govinda,
the Soul of All, all by themselves achieved perfection in their loving ecstasy - a love that is desired as well
as by us as by the sages who fear a material existence; what use is it to be blessed with the [three] births
of a brahmin [from his mother, his guru and his sacrifices] if one has the taste for the topics of the
Unlimited Lord? (59) Where is one compared to these women who, impure in their conduct towards
Krishna, wander in the forests; what is one's position compared to this stage of perfect love for the
Supreme Soul? - most certainly is the Controller of the one who is of constant worship, even when he's
not very learned, directly bestowing the highest good, the good that imbibed works like the very best of all

medicines [that is: irrespective the person]. (60) The Vraja ladies in this being blessed by the embrace of
Uttamas'loka in the rsa dance was, o pity, not reserved for the goddess on His chest who is so intimately
related, this was not the favor for the women of heaven with their scent and luster of a lotus flower, and
much less was it granted to others of worldly beauty [10.33]. (61) Oh, let me be devoted to the dust of the
lotusfeet of thegops in Vrindvana, let me be any of the bushes, creepers or herbs [there in relation] to
them who, in worship of the feet of Mukunda, for whom one searches with the help of the Vedas, gave up
the family members so difficult to leave behind and the path of civil correctitude. (62) The feet of the
Supreme Lord of which the goddess, the unborn one, and the other gods, even being accomplished as
masters of yoga, can only think of, were by them indeed in the gathering of the rsa dance placed on their
breasts, so that by that embrace their anguish was vanquished. (63) To the dust of the feet of the cowherd
women of Vraja, of whose loud chanting the stories of Krishna the three worlds are purified, my respects
again and again.'
(64) S'r S'uka said: 'Then taking permission to leave of the gops, of Yas'od and Nanda as also of the
gopas, mounted the descendant of Das'rha, ready to take off, his chariot. (65) Approaching him, as he
was riding out, with various items of worship in their hands, spoke Nanda and the others affectionately
with tears in their eyes. (66) 'May our minds always take to the shelter of the lotusfeet of Krishna, may our
words express His names, and may our bodies bowing down and all of that, so act for His sake. (67)
Wherever we for our work to the will of the Controller are being made to wander, may there, of what we
do and give away in charity, be the auspiciousness of our attachment to Krishna our Lord.'
(68) After the gopas thus had honored him with Krishna bhakti, o first among men, turned Uddhava back
to Mathur, the city that now enjoyed the protection of Krishna. (69) Before Krishna falling down to pay his
respects, told he Him of the intense devotion of the residents of Vraja and gave he the gifts he had
brought with him to Vasudeva, Balarma and the king [Ugrasena].'
Footnotes:
* To substantiate the claim that this concerns Rdh, quotes S'rla Jva Gosvm the following verses from the Agni Purna: "At dawn the
gops inquired from Krishna's servant, Uddhava, about the Lord's pastimes and recreation. Only S'rmat Rdhrn, immersed in thought
of Krishna, withdrew Her interest in the talks. Then Rdh, who is worshiped by the residents of Her Vrindvana village, spoke up in the
midst of Her girlfriends. Her words were full of pure transcendental knowledge and expressed the ultimate portion of the Vedas."
** S'rla Vis'vantha Cakravart points out that this and the following nine verses exemplify ten kinds of impulsive speech [citra-jalpa or
strange chatter] spoken by a lover as expressions of godconscious folly or divine madness [divyonmda]. S'rla Rpa Gosvm in the Ujjvalanlamani (14.182) says to this expression: "Prajalpa is speech that denigrates the tactlessness of one's lover with expressions of disrespect. It
is spoken in a mood of envy, jealousy and pride."
*** Ujjvala-nlamani (14.184): 'Parijalpa is that speech which, through various devices, shows one's own cleverness by exposing the
mercilessness, duplicity, unreliability and so on of one's Lord.'
*4 Ujjvala-nlamani (14.186): "According to learned authorities, vijalpa is sarcastic speech that is addressed to the killer of Agha and that
openly expresses jealousy while at the same time hinting at one's angry pride."
*5 Ujjvala-nlamani (14.188): "The declaration of Lord Hari's duplicitous nature in a mood of spite born of pride, together with jealously
spoken insults directed against Him, has been termed ujjalpa by the wise."
*6 Ujjvala-nlamani (14.190): "The learned describe sajalpa as that speech which decries with deep irony and insulting gestures the
beloved's ungratefulness and so on."
*7 Ujjvala-nlamani (14.192): "Saintly persons have concluded that when a lover, impelled by jealousy and fear, declares that Lord Hari is
unworthy of her attachment because of His harshness, lustiness and dishonesty, such speech is called avajalpa."

*8 Ujjvala-nlamani (14.194): "When a lover indirectly states with remorse that her beloved is fit to be given up, such speech, uttered like the
plaintive crying of a bird, is called abhijalpa."
*9 Ujjvala-nlamani (14.196): "A statement spoken in disgust, describing how the male lover is deceitful and brings one misery, and also
implying that He gives happiness to others, is known as jalpa."
*10 Ujjvala-nlamani (14.198): "When the lover humbly states that although she is unworthy of attaining her beloved she cannot give up
hoping for a conjugal relationship with Him, such words, spoken with respect for her beloved's message, are called pratijalpa."
S'rla Vis'vantha Cakravart explains that the goddess of fortune, S'r, has the power to assume many different forms. Thus when Krishna
enjoys other women, she stays on His chest in the form of a golden line. When He is not consorting with other women, she puts aside this
form and gives Him pleasure in Her naturally beautiful form of a young woman.
*11 Ujjvala-nlamani (14.200): "When, out of honest sincerity, a lover questions S'r Hari with gravity, humility, unsteadiness and
eagerness, such speech is known as sujalpa."

Chapter 48
Krishna Pleases His Devotees
(1) S'r S'uka said: 'The Supreme Lord, the Soul of All and Seer of Everything, with understanding [for
what Uddhava had reported] wishing to please [as He had promised 10.42: 12], went to the house of the
serving girl [Trivakr] who was troubled by lust [see 10.42: 10]. (2) It was rich with expensive furnishings,
replete with sensual articles and was beautified with strings of pearls and banners, canopies, beds and
seats as also fragrant incense, oil lamps, flower garlands and sandalwood. (3) She, seeing Him arriving at
her house, immediately rose to her feet to hurry with her female companions to welcome Acyuta properly
who was respectfully greeted with an excellent seat and so on. (4) Uddhava also worshiped, saintly as he
was, touched the seat [offered to him] and sat on the floor, and Krishna, faithful to the ways of human
society, without delay laid Himself upon a luxurious bed [in the inner chambers]. (5) She by bathing,
anointing, dressing up with ornaments, garlands and perfume, bethel nut and drinking fragrant fluids and
so on, prepared her body and then shy and with playful smiles approached Mdhava with tempting
glances. (6) Calling forward the lovely woman, who fearful of the new contact [as a virgin] was shy, seized
He her two hands that were ornamented with bangles and placed He the beauty on the bed to enjoy with
her whose only proof of piety had been the offering of ointment. (7) Smelling the feet of the Unlimited
Lord, embracing within her arms, between her breasts, her Lover, the Personification of All Ecstasy, wiped
the pain away that because of Cupid burned in her breasts, chest and eyes, so that she could let go of
her so very long standing distress. (8) She with having offered Him, the Master of Enlightenment, body
ointment, had obtained the Controller so hard to obtain, and begged, oh how unfortunate [compare 4.9:
31], the following: (9) 'Please stay here together with me for a few days o Beloved, please enjoy, I cannot
bear to give up Your association, o Lotusflower-eyes.'
(10) He with Respect for Others, in respect of her, [promising to come back for that purpose later,] granted
her the boon of her material desire after which the Lord of All, together with Uddhava, went back to His
supremely opulent residence. (11) He who in full worship of Vishnu, the Controller of All Controllers, who
is so difficult to keep in mind, as a benediction chooses for something easy to the mind is by that way
obtaining an insignificant result a person of a poor intelligence [see also 7.15: 36].
(12) Krishna, the Master, who wanted some things to be done then with Uddhava and Rma went to the
home of Akrra with also the desire to please Akrra. (13-14) When he saw Them, the greatest of all
illustrious personalities from a distance, rose he joyfully with his relatives to embrace Them for a
welcome. Bowed down to Krishna and Rma was he greeted by Them and was he of worship according

the injunctions after They had taken their seats. (15-16) The water he had used to wash Their feet he
sprinkled over all his head, o King, after which he presented gifts, the finest clothing, sandalwood,
garlands and excellent ornaments. With his head bowed down being of worship placed he His feet on his
lap for a massage, and addressed he face down with humility Krishna and Rma as follows: (17) 'To our
good fortune have the two of You killed the sinful Kamsa together with his brothers and followers and has
this dynasty of Yours been delivered from endless troubles and made prosperous. (18) You two are the
principal persons who of the Universe are the cause and the substance apart of whom there is not a
single cause or effect to be found. (19) This universe created by You, You subsequently entered by Your
own energies so that You can be perceived in many forms knowable by hearing from the scriptures and
direct experience. (20) The way indeed the earth and other elements manifest themselves variously in
species of beings mobile and immobile, do You, the Single One Self-reliant Self, the Supersoul, the same
way in various forms of life appear to be manifold among them. (21) You create and then destroy; You
protect the universe but are by Your qualities, the personal energies, the modes of passion, ignorance
and goodness or by their material activities not bound to this world; for when You are knowledge itself,
what would for You then be a cause of bondage? (22) Because You are not determined by the coverings
of the body and so on is there no literal birth or duality to Your Self and therefore exists there no bondage
for You, nor in fact any liberation [compare 10.14: 26]; and if they show is that to Your sweet will so [see
e.g. 10.11: 7] so or either of our erroneous notions about You [like in 10.23: 10-11]. (23) For the benefit of
this universe was by the ancient path proclaimed of the Veda and do You assume a form in the mode of
goodness at the time the path is obstructed by the wicked ones who adhere to godlessness. (24) You as
that very same person o Master, has now descended in the home of Vasudeva with Your Own plenary
portion [Balarma] to remove from this earth here the burden of the hundreds of armies by killing their
kings [see also 1.11: 34], who are expansions of the adversaries of the god-fearing [see e.g. 7.1: 40-46],
and to spread the fame of the [Yadu] dynasty. (25) Today, o Lord, is our residence indeed extremely
fortunate with You, Adhokshaja, having entered; You, the Spiritual Master of the Universe, the God of all
the forefathers and living beings, the humans and the gods; You as the embodiment of Him from whose
feet has washed the water [of the Ganges, see 5.17] that purifies the three worlds. (26) What other
scholar is there but You; to whom else should we turn for shelter but to You, the well-wisher who in Your
words of love for Your devotees are always true; to You who, grateful to the devoted who positive with You
are of worship, gives all that is desired, even Yourself - You to whom there is never diminution or increase
[see also B.G. 2: 40]. (27) To our fortune have we here with us before our eyes You who even for the
masters of yoga and the rulers of the godly are a goal hard to reach; please swiftly cut through our ties of
delusion resulting from Your material energy: our children, wife, wealth, honorable friends, our home,
body and so on.'
(28) Thus worshiped profusely by His devotee smiled Krishna the Supreme Lord at Akrra and spoke He
with words that as good as swept him of his feet. (29) The Supreme Lord said: 'You, our paternal uncle
and praiseworthy friend, are our spiritual master and always are We your dependents to be protected,
maintained and graced. (30) People like your good self are of the worshipable ones the most eminent,
worthy to be served by men who desire the most saintly, highest good, for while demigods are always
after their own interests, are the saintly devotees not so. (31) Not to deny the sacred places consisting of
water or else deities made of clay and stone: they purify in the course of time, but the saints do so by
being seen only once. (32) Of all our well-wishers are you no doubt the very best; I want you please to go
for Us to the city named to the elephant [Hastinpura] and find out what for the sake of their welfare for
the Pndavas needs to be done. (33) When their father died were they as young boys together with their
mother in distress by the king [Dhritarshthra] brought to his own capital city, where they thus are
residing, so I've heard. (34) Toward the sons of his bother [Pndu] was the king, the son of Ambik [see
9.22: 25], so wretched of mind, really not equally disposed, blind of vision as he was being under the
control of his wicked sons [one hundred of them lead by Duryodhana, 9.22: 26]. (35) Go and learn

whether he in his actions at present is good or evil so that to that knowledge we can arrange for what is to
the benefit of our dear friends.'
(36) In full instructing Akrra with these words went the Supreme Lord, the Supreme Personality of
Control, with Uddhava and Sankarshana then to His own residence.'

Chapter 49
Akrra's Mission in Hastinpura
(1-2) S'r S'uka said: 'He [Akrra] going to Hastinpura, the city standing out with the glory of the kings of
the Pru-dynasty [see family-tree], saw there the son of Ambik [Dhritarshthra, see 9.22: 25] together
with Bhshma, Vidura and Prith [Kunt], as also Bhlika and his son [Somadatta], Droncrya and
Kripcrya, Karna, Duryodhana, the son of Drona [As'vatthm], the Pndavas and other friends. (3)
After the son of Gndin [Akrra, see 9.24: 15] appropriately had greeted his relatives and friends inquired
they with him for news about their kin and asked he on his turn how they were faring. (4) He stayed there
a couple of months to find out what the king, weak of determination with his wicked sons, all did in his
answering to the desires of the mischievous ones [like Karna]. (5-6) Both Vidura and Kunt told him
everything about the unbecoming acts, like the administering of poison, perpetrated by the sons of
Dhritarshthra in their intolerant disposition towards the influence, skill, strength, bravery, humility and so
on of the sons of Prith, for whose excellent qualities the citizens had a great liking. (7) Prith now that
she had her [Vrishni-]brother Akrra before her, addressed him and said, as she, with tears in her eyes,
remembered her place of birth [Mathur]: (8) 'O gentle one, do our parents and brothers, my sisters,
nephews and the women of the family as well as my [old girlhood] friends remember us still? (9) Do my
brother's son, Krishna, the Supreme Lord, the shelter full of care for the devotees and Rma with His
lotuspetal eyes, still think of the sons of His father's sister? (10) And... will He come to console me with
His words, I who with young boys deprived of their father in the midst of enemies is lamenting like a doe
between wolves? (11) Krishna, o Krishna, o Greatest of Yoga, o Soul and Protector of the Universe,
please watch over this surrendered soul who along with her children is drowning in distress, o Govinda!
[see also 1.8: 17-43] (12) For mankind in fear of death and rebirth I see no other shelter than the lotusfeet
of You, the Controller imparting liberation. (13) My obeisances unto Krishna, the pure Absolute Truth and
Supersoul, the Controller of Yoga and Unifier of Consciousness; You whom I've approached for shelter.'
(14) S'r S'uka said: 'Your very great-grandmother this way, o King, remembering her relatives and
Krishna, the Controller of the Universe, began to cry out aloud over her being unhappy. (15) Akrra, equal
in distress and happiness, and the illustrious Vidura consoled Kunt with the explanation that her sons
were born from the gods [see family-tree]. (16) When it was about time to leave approached he the king
sitting among his supporters who so impetuously was biased for his sons, in order to speak with him
about what in friendship was communicated by his well-wishing relatives [Krishna and Rma]. (17) Akrra
said: 'O dear, beloved son of Vicitravrya [9.22: 21-25], you to the greater glory of the Kurus have, with
your bother Pndu having passed away, now assumed the throne. (18) According the dharma protecting
the earth and the citizens will you, delighting the people by good character, achieve perfection and
renown in remaining equally disposed to your relatives! (19) Acting to the contrary however will you, being
condemned in this world, land in darkness; so therefore be equal toward the Pndavas and the ones born
from you. (20) There is for no one an enduring association with anyone else in this world, o King, not even
with one's own body; so what to say about a wife, children and so on? (21) One is born alone and alone
one also meets one's end, and alone one enjoys one's merit as surely also one's demerit. (22) Of an
unintelligent person in need of support is by others in disguise [as relatives] the wealth stolen that was

acquired against the dharma, just like with an aquatic the water [the territory, is occupied by its own
offspring]. (23) Indulging against the dharma, thinking uneducated the things he feeds on to be his own, is
he in his purpose frustrated by them in loss of his life-air, wealth, children and others [see 4.31 6.15: 2123 and 7.15]. (24) By them abandoned taking the load upon him, not properly knowing the purpose of life
enters he with his goals unfulfilled blind to his own religious duty indifferent the deepest darkness [see
also 3.30; 5: 26; 6.1: 40]. (25) Therefore, with seeing this world, o King, as a dream, as something
magical, as a thing of mind, bring the mind with intelligence under control and become equal and
peaceful, prabhu.'
(26) Dhritarshthra said: 'From you speaking these words so auspicious, o master of charity, can I, as a
mortal, never get enough; they are like the nectar of immortality! (27) However pleasing though, o gentle
one, are they, like lightening in a cloud, not fixed in my heart which is unsteady, with me being prejudiced
by the affection for my sons. (28) In what way would a person be able to escape from what is ordained by
the Controller, who to diminish the burden of the earth has descended in the Yadu family? [see B.G. 9: 8]
(29) He whose path is inconceivable, creates this universe by His own creative energy, distributes the
modes and enters into it; unto Him whose ways are incrutable, the Supreme Controller from whom we
find liberation from the cycle of birth and death, my obeisances.'
(30) S'r S'uka said: 'Thus convincing himself of the mentality of the king, was Akrra by his well-wishers
permitted to leave and returned he to the city of the Yadus. (31) To the purpose for which he was sent,
reported he to Rma and Krishna what the position was that Dhritarshthra had taken in relation to the
Pndavas, o descendant of Kuru.'

Chapter 50
Krishna Uses Jarsandha and Establishes the City of Dvrak
(1) S'r S'uka said: 'Asti and Prpti, the two queens of Kamsa, o hero of the Bhratas, unhappy that their
husband had been killed, went distressed to their father's house. (2) Their father, the king of Magadha
named Jarsandha [see also 1.15: 9, 9.22: 8, 10.2: 1-2, 10.36: 36], they told all about the cause of their
widowhood. (3) He hearing those bad tidings, full of sorrow and indignation o King, embarked upon the
extreme endeavor of ridding the earth of the Ydavas. (4) With twenty-three akshauhins amassed he
around Mathur to besiege the royal capital of the Yadus on all sides. (5-6) When Krishna, the Supreme
Lord Hari, saw how by his force, like an ocean having overflowed its boundaries, His city lay under siege
and His subjects were confounded of fear, considered He as the Ultimate Cause in a Human Form what
to the purpose of His descend into this world would be right to the time and place: (7-8) 'For sure I will
annihilate his army, this burden on earth gathered by the king of Magadha in which he brought together all
who subservient assumed leadership and now can be counted inakshauhins of infantry, cavalry, chariotry
and elephantry; Jarsandha however, I should spare so that he again will try to assemble an army. (9)
This is the purpose of My descend: that from this earth the burden is removed, that the saintly are fully
protected and that those who wage in opposition are killed. (10) Also other bodies are by Me assumed for
the protection of the dharma as soon as after a certain period of time injustice predominates [see also 2.7
and B.G. 4: 7].'
(11) While meditating in this manner appeared the very instant from the sky [from Vaikunthha] two
chariots with an effulgence like the sun complete with drivers and equipment. (12) So did also on their
own accord the Lord His weapons ancient and divine, and seeing them said the Lord of the Senses to
Sankarshana: (13-14) 'Please take notice, o Respected One, of this imminent danger for the Yadus who

are protected by You Prabhu, and of this chariot that has arrived with Your favorite weapons. For this
purpose indeed have We been born: to act o Lord, to the benefit of the saintly; so please remove now the
burden of these twenty-three armies from this earth.'
(15) Thus inviting Him did the two descendants of Das'rha, in armor resplendent with their weapons,
depart from the city in their chariots accompanied by a very small contingent. (16) As the Supreme
Personality with Druka at the reins appeared, blew He His conchshell which caused the hearts of the
enemy soldiers to tremble in terror. (17) Jarsandha looked at the two of Them and said: 'Krishna You
worst of persons, I do not desire to contest with You, a boy only, hiding in shame! With a fool like You I
won't fight, get lost You murderer of relatives! (18) And if You, Rma, have the guts to fight, then muster
the courage; either You drop Your body cut by my arrows and go to heaven or You kill me!'
(19) The Supreme Lord said: 'Truly, heroes don't have to vaunt, they simply show their prowess; how can
We take the words serious, o King, of a man who with his death impending is delirious?'
(20) S'r S'uka said: 'The son of Jar, with his gigantic number of mighty forces then marched forward to
the two descendants of Madhu, who were then surrounded by the soldiers, chariots, flags, horses and
charioteers like the wind covers the sun with clouds or a fire with dust. (21) When Hari's and Rma's two
chariot banners marked by the palm tree and Garuda could not be seen anymore in the battle, did the
women of the city positioned in the watchtowers, palaces and gateways, swoon stricken by grief. (22)
When the Lord saw how His army was harassed by the savage clouds of arrows the enemy forces
repeatedly rained upon Them, twanged He who is worshiped by Sura and Asura, S'rnga, His most
excellent bow. (23) From His quiver then fixing, pulling back and releasing floods of sharp arrows, stroke
He, like a burning torch whirled around, the chariots, elephants, horses and foot soldiers relentlessly. (24)
Elephants fell with their foreheads split open, many a horse of the cavalry and the chariots simultaneously
had their necks and flags severed by the arrows and the charioteers, their masters and the foot soldiers
had their arms, legs and shoulders cut. (25-28) Of the limbs of the two-legged ones, the elephants and
the horses being cut, flowed the blood in hundreds of streams that were filled with arms looking like
snakes, people's heads that were like turtles, dead elephants like islands and dead horses like crocodiles.
Replete with hands and thighs as fish, human hair like waterweeds, bows like waves and weapons as
separate bushes were the chariot wheels like frightening whirlpools and the precious gems and fine
jewelry as the stones and gravel. Terrifying to the timid and inspiring the intelligent with joy, stroke
Sankarshana, with His unbounded potency, one after the other His furious enemies down with His plow.
Those troops supervised by the king of Magadha for destruction, my dear, that were unfathomable,
frightening and insurmountably limitless like the ocean, were for the Lords of the Universe, the two sons
of Vasudeva, not more than a plaything. (29) It is not at all surprising when He, of Unlimited Qualities, who
effects the maintenance, creation and annihilation of the three worlds, subdues an opposing party, but
nevertheless is it [in response to philosophers who proclaim His being unconcerned] described as a game
of His in imitation of the human ways. (30) The so very strong Jarsandha, whose army had been
destroyed and who, deprived of his chariot, was left with his breath only, was seized by Rma as forcibly
as one lion would seize another lion. (31) But, in the process of tying up, with the ropes of Varuna
[compare 5.24: 23] and of normal man, him who had killed so many adversaries, was He checked by
Govinda for He needed him to serve another purpose.
(32-33) He, honored by heroes, was ashamed to be released by the two Lords of the Universe and
thought of performing austerities, but was in his resolve half way home stopped by the rest of the royalty
who explained to him in clear terms, in meaningful words as also with practical arguments: 'This being

defeated by the Yadus has accrued because of your own karmic bondage'. (34) The son of Brihadratha
with all his soldiers killed and left alone by the Supreme Lord, then arrived depressed back in Magadha.
(35-36) Mukunda with His forces unbroken having crossed the ocean of the armies of His enemy, was
showered with flowers by the servants of the three worlds in praise. Being met by the people of Mathur,
who with their fever allayed felt great joy, was His glory sung by bards, heralds and panegyrists. (37-38)
As He entered the city with its sprinkled roads and many a banner, resounded conchshells, kettledrums,
drums and horns all together with vins, flutes and mridangas[two-sided devotional drums] and chanted
the elated citizens loudly vedic verses at the festively decorated gateways. (39) With eyes wide open full
of love gazing affectionately covered the women Him with flowergarlands, yogurt, parched rice and
sprouts. (40) The countless valuables of the heroes fallen on the battlefield were by the Lord all together
presented to the king of the Yadus [Ugrasena]. (41) And so it happened this way seventeen times that the
king of Magadha with his akshauhins fought the Yadus who were protected by Krishna's military strength.
(42) The Vrishnis by the power of Krishna entirely destroyed the king his force: every time his soldiers
were dead, was he deserted and went he away again. (43) Just as the eighteenth battle was about to
take place appeared a foreign fighter [Klayavana] sent by Nrada. (44) Having heard about the Vrishnis
arrived he there with three crores of barbarians [mlecchas] and besieged he Mathur, as he among the
human beings had found no one to match him. (45) Seeing him thought Krishna with Sankarshana His
helper: 'Ah, from two sides; a great problem indeed has risen for the Yadus! (46) This Yavana opposing us
today is of the same great strength as Jarsandha, who will also get here either today, tomorrow or the
day after tomorrow. (47) While the two of Us are fighting with him will the son of Jar, when he comes, kill
our relatives or else move them to his own stronghold. (48) Let's therefore today kill the barbarians and
build us, for our intimates to settle there, a fortress impenetrable to the two-legged.'
(49) The Supreme Lord thus deliberating arranged for a fortress twelve yojanas[around] within the sea
where He had a city [called Dvrak or 'many-gated', see also 1: 11] containing all kinds of wonders. (5053) Within it could the science of the architecture of Tvashth [Vis'vakarm] be admired who with his
expertise constructed the main avenues, courtyards and service roads to the ample plots of land. It
contained splendid gardens and parks with the trees and creepers of the godly and gateways made of
quartz with upper levels that with turrets of gold touched the sky. The service buildings with silver and
brass were decorated with pots of gold, had jeweled rooftops and the houses had floors with precious
emeralds. The households occupied by the fourvarnas of people had temples housing their presiding
deities and were constructed with watchtowers; and most beautiful with it were the residences of the Yadu
godhead. (54) Lord Indra delivered to the Lord the prijta [coral-]tree as also the Sudharm-hall ['good
law'] situated in which a mortal is not affected by the laws of mortality. (55) Varuna delivered horses swift
as the wind that were colored white and exclusively dark-grey; the treasurer of the godly delivered the
eight mystic treasures [see nidhi] and each of the local rulers brought in their own opulences. (56)
Whatever powers of control the Supreme Lord had given as their own perfections were all offered back to
Krishna, now He had come to earth. (57) Krishna after bringing over there by the power of His yoga all
His subjects [*], then on the advise of Balarma, the protector of the citizens, unarmed went out of the city
gate, wearing a garland of lotus flowers.'
Footnote:
* S'rla Vis'vantha Cakravart to this quotes the following verses from S'r Padma Purna, Uttara-khanda: "In the middle of the night, as the
citizens of Mathur slept, Lord Janrdana suddenly removed them from that city and placed them in Dvrak. When the men awoke, they
were all amazed to find themselves, their children and their wives sitting inside palaces made of gold."

Chapter 51

The Deliverance of Mucukunda

(1) S'r S'uka said: 'Seeing Him coming out [see 50: 57] like the moon rising, most beautiful to behold,
with a dark complexion, a yellow silk garment, the S'rvatsa on His chest, the brilliant Kaustubha gem
decorating His neck, His mighty, long four arms and eyes as pink as newly grown lotuses; His always
effulgent, clean, joyful smile to His beautiful cheeks, His lotus-like face and the display of His sharkshaped earrings, thought he [Klayavana]: 'This person indeed must be Vsudeva with the S'rvatsa, the
four arms, the lotus-eyes, the wearing of forest-flowers and with the great beauty. From the marks Nrada
mentioned can He be no one else, going there without weapons on foot; I'll fight Him without weapons!'
The Yavana thus decided, in pursuit wanted to catch Him who had turned His face away and fled, He,
who is unattainable even to the mystic yogis. (7) With every step He made seemed He to be within the
reach of his hands and after that way having covered a great distance placed He the lord of the Yavanas
before a mountain cave. (8) In his pursuit insulting Him with words like 'Fleeing is for You being born in
the Yadu dynasty improper!', could he, whose mischief had not found its end [yet], not get hold of Him. (9)
Even though He was insulted this way, entered the Supreme Lord the mountain cave, but when the
Yavana followed Him saw he lying there another man. (10) 'And now, bringing me this long distance is He
lying down here like a saint!' and thus erroneously thinking him to be Acyuta, struck he him full force with
his foot. (11) The man, waking up after a long period of sleep, slowly opened his eyes and, looking about
in every direction, saw him standing beside him. (12) O descendant of Bharata he as such, was by the
glance, the angered man cast on him, in a moment burnt to ashes by a fire that generated from within his
own body [*].'
(13) The honorable king [Parkchit] said: 'Who precisely was that person, o brahmin, of which family was
he and of what powers; why had he retreated into the cave to sleep and of whose seed was he born that
destroyer of the Yavana?'
(14) S'r S'uka said: 'He is known as Mucukunda. He was born in the Ikshvku dynasty as a son of
Mndht [see 9.6: 38 and 9.7]. He is a great personality devoted to the brahminical and someone true to
his vow in battle. (15) He, on the request of the godly headed by Indra who were terrified because of the
Asuras, was for a long time of service to assure them their protection. (16) They, obtaining Guha ['from
the cave'; Skanda or Krttikeya] as their protector of heaven, then said to Mucukunda: 'O King, please
desist from the trouble your good self has to protect us. (17) You forgetting all your personal desires have,
with abandoning a kingdom in the world of man, for our protection removed those [asura] thorns, o hero.
(18) Your children, your queens and your other relatives, ministers, advisors and subjects are not alive
now, are not of this time anymore; time swept them away. (19) Time, more powerful than the powerful, is
the Supreme Inexhaustible Lord in Control who, playing a game of herdsman and flock, sets the mortal
beings in motion. (20) All good fortune to you, choose today any benediction from us except for the one of
liberation, for only the Supreme Inexhaustible Lord S'r Vishnu is capable of that.'
(21) He, for his great fame thus addressed by the demigods, respectfully saluted them and laid himself
down in a cave to enjoy the sleep the gods had granted him [**]. (22) After the barbarian was turned into
ashes revealed the Supreme Lord, the great hero of the Stvatas, Himself to the wise Mucukunda. (2326) Looking at Him, He who was as dark as a cloud, in a yellow, silken garment, the S'rvatsa on His
chest, the brilliant Kaustubha gem glowing, the four arms and the beautifying Vaijayant garland; His
attractive, calm face and glittering shark-shaped earrings, His affectionate smile appealing to all mankind,
His glance, His youthful handsome form, His noble gait and His fire that was like that of a lion - was he, as
highly intelligent as he was, overwhelmed by His effulgence, which was a splendor unassailable indeed,
and posed he in doubt hesitantly a question. (27) Sr' Mucukunda said: 'Who are You to join with me in the

wilderness in a mountain cave, with Your feet like the petals of a lotus walking the thorny ground? (28)
Maybe You're the Supreme Lord, the origin of all empowered beings, or else the god of fire, the sun-god,
the moon-god, the king of heaven or perhaps a ruler from another planet? (29) I think You're the God of
the three personalities of the demigods, the Greatest, because You dispel the darkness of the cave [the
'heart'] like a lamp with its light. (30) O Most Eminent Among Man, if You like, if You can, veraciously
describe for us eager to hear, Your birth, activities and lineage. (31) We from our side, o tiger among men,
are descendants of Ikshvku, a family of kshatriyas. And I, born from the son of Yuvans'va, am called
Mucukunda o Lord. (32) Because I remained awake for a long time was I, fatigued in my senses and
overwhelmed by sleep, to my comfort lying in this solitary place and have I now been awakened by
someone. (33) That person turned to ashes indeed out of his own sinful conduct only, and Your good Self
so glorious, o Chastiser of Enemies, I saw following immediately thereafter. (34) Because of Your
unbearable effulgence are we, diminished in our faculties, not able to behold You, o most Gracious One;
You are to be honored by all embodied beings!'
(35) Thus addressed by the king replied the Supreme Lord and Origin of All Creation, smiling broadly, with
words deep as the rumbling of clouds. (36) The Supreme Lord said: 'My births, activities and names are
there by the thousands, My dearest, limitless as they are they cannot even be enumerated by Me! (37)
Some time, after many lives, one might count the particles of dust on earth, but never ever so My many
qualities, activities, names and births. (38) Not even the greatest sages counting My births and activities
taking place to the three of time [past, present, future], o King, can reach the end of them [compare 8.5: 6
and 8.23: 29]. (39-40) Nonetheless, o friend, just hear from Me about the current one, this Speaker. In the
past I was beseeched by Lord Brahm [see 3.9 and also 10.14] to secure the dharma and destroy the
demons who are a burden to the earth, and so I descended into the Yadu dynasty in the home of
Vasudeva and do the people as such call Me Vsudeva, the son of Vasudeva. (41) Klanemi I killed [see
10.8: 56], Kamsa [10.44], Pralamba [10.18] and others envious of the virtuous, and this Yavana, o King
was burned by your scorching glance. (42) I, that very same person caring for the devotees, approached
this cave for the sake of favoring you, because you in the past have often prayed for it. (43) Tell Me what
you want Me to bless you with, o saintly King, I will give you all that you desire; any person who has
satisfied Me, will never again need to lament.'
(44) S'r S'uka said: 'Thus being addressed bowing down to Him spoke Mucukunda remembering the
words of Garga [***], being filled with joy knowing He was Nryana the [original] Godhead. (45) S'r
Mucukunda said: 'This person, not of worship for You, can, bewildered by Your deluding potency my o
Lord, not see his own benefit when he, wishing for happiness, gets cheated as a family man - or also as a
woman - who being entangled goes for things that bring misery. (46) The person who somehow or other
attaining to what is rarely obtained in this world - a human form and not the paws, but not being of
worship doesn't try to go, o sinless one, for Your lotus-like feet, has, impure in his mentality, like an animal
fallen in the blind well of his home. (47) O Unconquerable One, wasting my time on this, I built a kingdom
and opulence that now are all gone; intoxicated as an earthly ruler who mistakes the mortal frame for
himself, suffered I endless anxieties getting attached to children, wives, riches and land. (48) Minding this
body, which is a confinement like a pot or a wall, I thus thought myself to be a god among man,
surrounded as I was by chariots, elephants, horses, infantry and generals with whom I traveled around on
this earth without seriously regarding You in my great pride. (49) Forgetful about what needs to be done,
hankering for sense objects endlessly ruminating with an ever growing greed, is one suddenly confronted
with You, the one who does mind; You are like what death is to a mouse in front of a hungry snake that
licks its fangs. (50) Previously named 'the king' riding chariots furnished with gold or fierce elephants is
that same one unavoidably with the Time of Your body called 'feces', 'worms' and 'ashes' [see also 16.4:
2-6]. (51) Full circle having conquered the directions with no opposition to fear and being seated on a
throne and praised by kings alike is the person in his home like a pet led about, sexually borrowing his

happiness from women, o Lord. (52) In that enviously reaching for more, performs he with penance his
duties in strictly avoiding pleasures, but thinking of himself as 'I the greater sovereign' can he, whose
urges are so pronounced, not attain happiness. (53) When it happens that the wandering person reaches
the end of his material existence will at that time o Infallible One, the association of the good and honest
[the sat-sanga] be found after which next the devotion is born for Him who for the virtuous is the only goal
as the Lord of the Higher [cause] and Lower [effects]. (54) I think o Lord that, with the spontaneous
removal of the attachment to my kingdom, You've been merciful with me: it is that for which the saintly
rulers of endless stretches of land pray when, wishing the solitude, they enter the forest. (55) I do not
desire anything else but to be of service at Your feet that to those not desiring a material life are the object
of desire, the boon sought, o Almighty one; what faithful man of worship for You, the Bestower of the Path
of Emancipation, o Lord, would as a boon choose for that which causes his bondage? (56) Therefore o
Lord, entirely putting aside the worldly blessings from which one is entangled in the modes of passion,
ignorance and goodness, am I approaching You, the Original Person of Pure Knowledge free from
mundane designations who is nondual and supreme above the modes. (57) For long was I full of remorse
distressed in the world being tormented by disturbances; with my six enemies [the senses and the mind]
never satisfied there was no way to find peace o Bestower of the Shelter, please o Lord protect me who
facing these dangers, o Supreme Soul, approached Your lotus feet, the truth free from sorrow that frees
one from fear.'
(58) The Supreme Lord said: 'O great King, emperor of all, even though being tempted to ask for
benedictions were you, capable of mind, impeccable in not being spoiled by desires. (59) Please know
that the fact that you were tempted with benedictions was to prove your freedom from bewilderment;
never is the exclusive[-ly to Me devoted] intelligence of the bhaktas diverted by material blessings. (60)
With those who in not being devoted to Me are occupying themselves with breathing exercises and such,
is, since they did not eliminate the traces of material desire [thevsans], o King, observed that again
their minds awaken [to sense-gratification]. (61) Wander this earth as you like and may, with your mind
fixed on Me, there for you thus always be the devotion for Me that does not fail. (62) Following the
dharma of the ruling class you've killed living beings when you were hunting and with other actions; that
sin you should uproot completely in fully being focussed in penances in which you seek My shelter. (63) In
your birth immediately hereafter o King, will you, becoming a supreme well-wisher to all living beings, be a
fine brahmin going for Me only [see also B.G. 5: 29].'
Footnotes:
* Mucukunda, the man asleep, as stated hereafter fought for a long time on behalf of the demigods and finally took as his benediction the
right to sleep undisturbed. The parampar by S'rla Vis'vantha Cakravart quotes the Hari-vams'a that explains he secured the further
benediction of being able to destroy anyone who disturbed his sleep. He further elucidates that Mucukunda made this rather morbid request
to scare Lord Indra, who, so Mucukunda thought, might otherwise wake him up repeatedly to request his help in fighting Indra's cosmic
enemies. Indra's consent to Mucukunda's request is described in the S'r Vishnu Purna as follows: "The demigods declared, 'Whoever
awakens you from sleep will suddenly be burnt to ashes by a fire generated from his own body.' "
** S'rla Bhaktisiddhnta Sarasvat Thhkura gives the following lines from an alternate reading of this chapter. These lines are to be inserted
between the two halves of this verse:
nidrm eva tato vavre
sa rj s'rama-karshitah
yah kas'cin mama nidry
bhangam kuryd surottamh
sa hi bhasm-bhaved s'u
tathoktas' ca surais tad
svpam ytam yo madhye tu
bodhayet tvm acetanah

sa tvay drishtha-mtras tu
bhasm-bhavatu tat-kshant
"The King, exhausted by his labor, then chose sleep as his benediction. He further stated, 'O best of the demigods, may whoever disturbs my
sleep be immediately burned to ashes.' The demigods replied, 'So be it,' and told him, 'That insensitive person who wakes you in the middle of
your sleep will immediately turn to ashes simply by your seeing him."
*** Theparampar states: 'S'rla S'rdhara Svm informs us that Mucukunda was aware of the prediction of the ancient sage Garga that in
the twenty-eighth millennium the Supreme Lord would descend. According tocrya Vis'vantha, Garga Muni further informed Mucukunda
that he would personally see the Lord. Now it was all happening.'

Chapter 52
The Lords Leap from a Mountain and Rukmin's Message to Lord Krishna
(1) S'r S'uka said: 'In this manner, my dear, being graced by Krishna circumambulated the descendant of
Ikshvku Him bowing down and left he through the mouth of the cave. (2) Noticing that the human beings,
the animals, plants and trees were all in a poor condition concluded he that Kali-yuga had arrived and
went he in the northern direction [compare 1.15: 44]. (3) With faith in the process of penance was he,
seriously detached from a materially motivated association with people, freed from doubts and thus
having fixed his mind upon Krishna he reached the mountain Gandhamdana ['the nice smell']. (4)
Reaching Badariks'rama [see e.g. 3.4: 4; 4.12: 16; 5.4: 5; 7.11: 6], the residence of Nara-Nryana,
worshiped he, with respecting all duality, the Lord from the peace he had found with his austerity.
(5) The Supreme Lord turned back to His city Mathur that was surrounded by the Yavanas and brought,
after killing the barbarian army, their riches to Dvrak. (6) As Acyuta by oxen and men was engaged in
taking the wealth, arrived there Jarsandha leading twenty-three armies. (7) Seeing the powerful waves
of soldiers of the enemy armies ran the two Mdhavas, adopting a human course, o King, quickly away.
(8) Abandoning the load of goods acting like cowards who are afraid, covered They, actually not afraid at
all, with Their lotuspetal feet many yojanas. (9) Seeing the Two fleeing laughed the mighty ruler of
Mghada loudly and pursued he with charioteers and soldiers the Lords, not being quite aware of Their
special nature. (10) Having put Their powers to a test full speed having run a long distance, climbed They
a very high mountain known as Pravarshana ['the rainy one'] where the mighty one [Indra] is always
showering rains. (11) Knowing that They were hiding on the mountain, but not exactly where o King, set
he, with firewood igniting fires on all sides, the mountain ablaze. (12) Quickly leaping down from it being
eleven yojanas high and burning on all sides, fell They to the ground. (13) Not being seen by Their
opponent or his helpers returned the two finest Yadus to Their city which had the ocean as its moat, o
King. (14) The king of the Magadhas on his part mistakenly thought that Balarma and Kes'ava had
burned in the fire and went to Magadha pulling back his huge force. (15) As previously stated gave the
opulent sovereign of narta, named Raivata, on the order of Brahm Balarma his daughter Raivat in
marriage [9.3: 33-36]. (16-17) Govinda the Supreme Lord Himself, married, o hero among the Kurus,
Vaidarbh [Rukmin] the daughter of Bhshmaka, to her own choice. She was a plenary portion of the
goddess of fortune. By force overruling S'lva and other kings in support of S'is'upla, accomplished He
this [by stealing her away] before the eyes of all the people, just like the son of Trkshya [Garuda, stole]
the nectar of heaven.'
(18) The honorable king said: 'In the manner of a Rkshasa [by kidnapping thus], so I heard, married the
Supreme Lord thus Rukmin, the daughter of Bhshmaka with the charming face. (19) O lord, I'd like to
hear about how Krishna stole away the bride, with His immeasurable potency defeating such kings as
Jarasndha and S'lva. (20) O brahmin! Who can ever all understand what is said and get enough of

hearing about the always new [see 10.45: 48] propitious, delightful topics of Krishna which remove the
contamination of the world?'
(21) The son of Vysa said: 'There was a king named Bhshmaka, the great ruler of Vidarbha, of whom
there were five sons and one daughter with an exceptionally pretty face. (22) Rukm was the first born
son, followed by Rukmaratha, Rukmabhu, Rukmakes'a and Rukmaml; Rukmin their sister was of a
saintly character [rukma means: 'what is bright or radiant']. (23) She, from hearing Mukunda's beauty,
prowess, character and opulences being sung by those who came to her family home, deemed Him a
suitable husband. (24) Krishna, finding her as a repository of intelligence, auspicious marks, magnanimity,
beauty, good behavior and other qualities a suitable wife, then took the decision to marry her. (25) Even
though the family wanted to give the sister to Krishna o King, was this by Rukm, who hated Krishna,
prevented; he thought more of S'is'upla. (26) The princess of Vidarbha with her dark eyes unhappy with
that knowledge, pained her mind and quickly sent a certain dependable brahmin to Krishna. (27) He,
arriving at Dvrak, brought inside by the gatekeepers saw the Original Person seated on a golden
throne. (28) The Lord Good to the Brahmins seeing him got down from His throne, seated him and
performed worship the way the residents of heaven worship Him. (29) With him having eaten and rested
approached the Goal of the Saintly Devotees him in order to personally give him a massage for his feet
and asked He him patiently: (30) 'My best, are the religious practices sanctioned by your first-class,
twiceborn seniors, proceeding without too much difficulty and are you always happy within? (31) When a
brahmin satisfied carries on with whatever [comes his way], not falling short in his religious duty, will those
[practices] for him every way be the cow of plenty. (32) Dissatisfied will he, even though he is the master
of the godly, again and again end up in various worlds; but satisfied will he, even though destitute, rest
with all his limbs free from pain and fever. (33) To the learned who are satisfied with their progress [in selfrealization] I bow My head again and again because they, void of false ego, are of the saintly and of all
living beings, peaceful as they are the best well-wishers [see also B.G. 2: 71, 12: 13-14]. (34) Are you
faring well with what the king all does, o brahmin? For the king whose subjects are happy to live protected
in his state is very dear to Me. (35) From where, crossing the [ocean of] troubles, did you arrive here and
for what purpose; please tell Us everything, if its not a secret; what is it We may do for you?'
(36) With the Supreme Being, who for the sake of His pastimes assumes His bodies, thus asking these
questions, related the brahmin everything to Him: (37) 'S'r Rukmin has said: 'O Most Beautiful One of all
the Worlds, hearing that for all those who hear about Your qualities You, entering through the openings of
their ears, remove the distress of their bodies and that they who have eyes to see the beauty of You,
obtain the complete fulfillment of all desires, have I without shame installed You in my mind! (38) Who, o
Mukunda, is Your equal in aristocratic background, character, beauty, knowledge, youth, property and
influence? What sober and marriageable girl of a good family would, coming of age, not choose for her
husband You, o lion among men, who are so delightful to the minds of all mankind? (39) Therefore have I
chosen Your good Self, dear Lord, for my husband and offer I myself as a wife to You, o Omnipotent One,
please accept me; may the king of Cedi [S'is'upla] never, like a jackal away with what belongs to the king
of the animals, touch what is allotted to the hero. (40) Let with the Supreme Lord, the Highest Controller
sufficiently worshiped by means of pious works, sacrifices, charity, observances, vows, honoring the gods,
the gurus and the learned and other activities, the elder brother of Gada [9.24: 46] come and take my
hand and not the son of Damaghosha or others like him. (41) The day before the marriage takes place
You must come to Vidarbha, o Invincible One, in secret surrounded by Your officers to crush fighting the
armed resistance of the kings of Caidya and Magadha and take me in marriage in therkshasa style as
the reward for Your valor. (42) How to carry me, moving within my quarters, away without killing my
relatives, You might say; let me tell You how to: on the day before is there for the presiding deity of the
family a large ceremonial procession outside in which the new bride approaches the goddess Girij
[Ambik in her temple]. (43) Great souls, like the husband of ma [S'iva], in order to overcome their own

ignorance hanker to bathe in the dust of Your lotusfeet; when I, o Lotus-eyed One, cannot obtain Your
mercy I ought to give up my life in being weakened by vows, so that I [finally] obtain You after a hundred
births more.' (44) [The brahmin ended with:] This is the confidential message brought by me, o Lord of the
Yadus, so please consider what immediately following up on this matter needs to be done.'

Chapter 53
Krishna Kidnaps Rukmin
(1) S'r S'uka said: 'The Descendant of Yadu [Krishna] at that moment hearing the confidential message of
the princess of Vidarbha, took the hand of the messenger into His and said smiling the following. (2) The
Supreme Lord said: 'I also am the same way in My mind fixed on her and cannot sleep at night; I know
that Rukm in his enmity is against Me marrying her. (3) I'll bring her, that indisputable beauty deeming Me
the best, over here and crush in battle that half-breed royalty, the way one ignites a fire from firewood!'
(4) S'r S'uka said: 'And known with the exact time of Rukmin's marriage told Madhusdana His
charioteer: 'Druka, immediately get the chariot ready'. (5) He accordingly bringing the chariot with the
horses named S'aibya, Sugrva, Meghapushpa and Balhaka [*], next stood before Him with folded
palms. (6) S'auri together with the brahmin mounting His chariot drove swiftly with His horses in a single
night to the Vidarbha kingdom. (7) King Bhshmaka who in his affection answered to the wishes of his son
[Rukm] was prepared to give his daughter away to S'is'upla and saw to it that the required duties were
performed. (8-9) The city thoroughly cleansed and with its avenues, streets and intersections abundantly
sprinkled with water, was decorated with banners on flagpoles and with archways. With their homes
aromatic of aguru arrayed the women and men of the city in spotless clothing, hung with jewels, fragrant
and decorated with flowers and other ornaments. (10) To the rules correctly worshiping the forefathers
and the demigods, o King, and feeding the scholars as was proper, had he [Bhshmaka] chanted
auspicious mantras. (11) The bride properly bathed and with her teeth washed put on her auspicious
marriage-thread, as also a brand-new set of clothes and adorned herself with the most excellent jewels.
(12) For the protection of the bride were, by the best of the twiceborn, mantras chanted from the Sma,
Rig and Yajur Veda and poured the priest expert in the Atharva mantras justly oblations of ghee for the
peace of the ruling planets. (13) As the best of the ones known with thevidhi donated the king gold, silver,
clothing and sesame seeds mixed with raw sugar to the brahmins. (14) The same way arranged the lord
of Cedi, king Damaghosha, for his son [the bridegroom] that by the knowers of the mantras everything
was done that was conducive to his prosperity. (15) He traveled to Kundina [Bhshmaka's capital]
accompanied by hordes of elephants dripping of the mada and arrays of golden chariots decorated with
garlands and crowded by armies of foot soldiers and horses. (16) The master of Vidarbha half way
meeting him with pleasure arranged for him honorably a specially constructed place to stay. (17) S'lva,
Jarsandha, Dantavakra and Vidratha taking to the side of S'is'upla, came along with Paundraka and
thousands of others. (18-19) Those inimical towards Krishna and Rma were thus prepared: 'In order to
secure the bride for S'is'upla will we join to fight Him together, should Krishna accompanied by Rma
and other Yadus come to steal her', and thus decided had all the kings come complete with a contingent
of troops.
(20-21) When Lord Balarma heard of these hostile preparations of the kings and that Krishna had set off
alone to steal the bride, went He, fearing a fight, filled with love for His brother swiftly to Kundina together
with a mighty force of elephants, horses, chariots and soldiers on foot. (22) The daughter of Bhshmaka
with her lovely hips awaiting the arrival of Krishna, not seeing the brahmin return, then wondered: (23)
'Alas, three yamas [nine hours] are left before I, without the taste of happiness, will marry; the Lotus-eyed

One does not come and I don't know for what reason, nor has as yet the carrier of my message returned.
(24) Perhaps sees the One Faultless in Mind and Body, prepared as He for sure originally is, something
contemptible in me, not having come to take my hand. (25) How unfortunate, the creator is not favorably
disposed towards me, nor is the great Lord S'iva, or maybe has Dev his consort, [known as] Gaur,
Rudrn, Girij or Sat turned against me.'
(26) Ruminating thus did the young girl, whose mind had been stolen by Krishna, close her eyes
brimming with tears, knowing the time [that was left]. (27) As the bride was thus awaiting Govinda's
arrival, o King, twitched her left thigh, arm and eye foretelling something desirable. (28) Just then came
that purest of the twiceborn to the command of Krishna, to see the divine daughter of the king staying in
the inner chambers of the palace. (29) Noticing his joyful face and the relaxed movements of his body did
she, as an expert in the signs, inquire with a pure smile. (30) He told her of the arrival of that Child of the
Yadus and related the words He had said in assurance of Him getting married to her. (31) Concluding that
He had arrived, gladdened the mind of Vaidarbh, upon which she knew no other answer than to bow
down to the dear brahmin. (32) Hearing that He, eager to witness his daughter's marriage, had arrived
came he [king Bhshmaka] with the sounds of instruments and with abundant offerings to welcome Rma
and Krishna. (33) As prescribed performed he worship with desirables as honey-milk [madhu-parka] and
brought he new clothes. (34) Generously arranging for an opulent place to stay afforded he Them,
together with their soldiers and associates, proper hospitality. (35) Thus was he according each his power,
age, strength and wealth with all that was wanted of respect for the kings who had assembled. (36) The
residents of Vidarbha-pura hearing that Krishna had come, all came to drink in His lotus face with the
cupped palms of their eyes [and said]: (37) 'He, whose body is just as flawless, alone deserves Rukmin
as a wife, and no one else; He's the most suitable husband for princess Bhaishm! (38) May, with
whatever of all our good deeds, the Creator of the Three Worlds be as merciful, that Acyuta takes the
hand of Rukmin.'
(39) Thus overflowing with love spoke the citizens in fascination and left the bride protected by guards the
inner palace for the temple of Ambik [see also 10.52: 42]. (40-41) And she, going there on foot to see the
lotuspetal feet of Bhavn, kept, totally absorbed in mediating Krishna's lotusfeet, silent in de midst of her
mothers and female companions. Guarded by the valiant, armed soldiers of the king, who stood prepared
with their weapons raised, were cymbals andmridangas, conchshells, horns and other wind instruments
played. (42-43) Accompanying the bride were there the wives of the twice-born, well ornamented,
thousands of prominent chosen ones with various items of worship and presents, flowergarlands,
fragrances, clothing and jewelry, as also singers singing and offering prayers, musicians and bards,
chroniclers and heralds. (44) Reaching the temple of the goddess washed she her feet and lotuslike
hands, sipped she water for purification and entered she sanctified and peaceful the place where Ambik
resided. (45) The so very young girl was by the elderly wives of the brahmins, who were well acquainted
with the injunctions, led in offering respects to Bhavn who was here together with her consort Lord
Bhava [S'iva].: (46) 'I along with your children repeatedly offer my obeisances to you o Ambik, please
allow Krishna, the Supreme Lord, to be my husband.'
(47-48) With various offerings and gifts of water, fragrant substances, whole grains, incense, clothing,
garlands, necklaces, ornaments and an array of lamps, performed each of the brahmin ladies worship
equipped with these articles as also with savories, cakes, prepared betel nut, sacred threads, fruits and
sugar cane. (49) After they gave her what remained of the offering as also their blessings, bowed the
bride down to them and to the deity and accepted she the remnants. (50) Then, ending her vow of
silence, left she the temple of Ambik, with her hand, that was beautified by a jeweled ring, holding on to
a maidservant. (51-55) As if she were the illusory potency [Mydev, zie ook 8.12: 38-40; 10.2***] of the
Lord herself that even bewilders the sober ones, entranced she the entire gathering of the respectable

heroes with the vision of her wearing the earrings that decorated the virginal beauty of her face, with her
jewel-studded belt around her hips, her budding breasts, her eyes shy to the locks of her hair, her pure
smile and teeth reddened by the glow from her bimba lips, her jasmine-bud