Srimad - Bhagavatm Tent Canto - Part Two

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The Bhaktivedanta Book Trust
Srimad-Bhagavatam Translation and Editroial Board

Hridayananda dasa Goswami
Sannyasa disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Ph.D., Sanskrit and Indian Studies, Harvard University
Project Director, Translator, Commentator and Editor in Chief

Gopiparanadhana dasa Adhikari
Disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Translator, Commentator and Sanskrit Editor

Dravida dasa Brahmacari
Disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabrupada
English Editor
Preface

nama om visnu-padaya krsna presthaya bhutale
srimate bhaktivedanta svamin iti namine

I offer my most respectful obeisances at the lotus feet of His Divine Grace A. C. Bhaktivedanta
Swami Prabhupada, who is very dear to Lord Krsna on this earth, having taken shelter at His lotus
feet.

namas te sarasvate deve gaura-vani-pracarine
nirvisesa-sunyavadi-pascatya-desa-tarine

I offer my most respectful obeisances unto the lotus feet of His Divine Grace A. C. Bhaktivedanta
Swami Prabhupada, who is the disciple of Srila Bhaktisiddhanta Sarasvati Thakura and who is
powerfully distributing the message of Caitanya Mahaprabhu and thus saving the fallen Western
countries from impersonalism and voidism.

Srimad-Bhagavatam, with authorized translation and elaborate purports in the English language, is
the great work of His Divine Grace Om Visnupada Paramahamsa Parivrajakacarya Astottara-sata
Sri Srimad A. C. Bhaktivedanta Swami Prabhupada, our beloved spiritual master. Our present
publication is a humble attempt by his servants to complete his most cherished work of Srimad-
Bhagavatam. Just as one may worship the holy Ganges River by offering Ganges water unto the
Ganges, similarly, in our attempt to serve our spiritual master, we are offering to him that which he
has given to us.

Srila Prabhupada came to America in 1965, at a critical moment in the history of America and the
world in general. The story of Srila Prabhupadas arrival and his specific impact on world
civilization, and especially Western civilization, has been brilliantly documented by Satsvarupa
dasa Goswami. From Satsvarupa Goswamis authorized biography of Srila Prabhupada, called Srila
Prabhupada-lilamrta, the reader can fully understand Srila Prabhupadas purpose, desire and
mission in presenting Srimad-Bhagavatam. Further, in Srila Prabhupadas own preface to the
Bhagavatam (reprinted as the foreword in this volume), he clearly states that this transcendental
literature will provoke a cultural revolution in the world, and that is now underway. I do not wish to
be redundant by repeating what Srila Prabhupada has so eloquently stated in his preface, or that
which has been so abundantly documented by Satsvarupa Goswami in his authorized biography.

It is necessary to mention, however, that Srimad-Bhagavatam is a completely transcendental,
liberated sound vibration coming from the spiritual world. And, being absolute, it is not different
from the Absolute Truth Himself, Lord Sri Krsna. By understanding Srimad-Bhagavatam,
consisting of twelve cantos, the reader acquires perfect knowledge, by which he or she may live
peacefully and progressively on the earth, attending to all material necessities and simultaneously
achieving supreme spiritual liberation. As we have worked to prepare this and other volumes of
Srimad-Bhagavatam, our intention has always been to faithfully serve the lotus feet of our spiritual
master, carefully trying to translate and comment exactly as he would have, thus preserving the
unity and spiritual potency of this edition of Srimad-Bhagavatam. In other words, by our strictly
following the disciplic succession, called in Sanskrit guru-parampara, this edition of the
Bhagavatam will continue to be throughout its volumes a liberated work, free from material
contamination and capable of elevating the reader to the kingdom of God.

Our method has been to faithfully follow the commentaries of previous acaryas and exercise a
careful selectivity of material based on the example and mood of Srila Prabhupada. One may write
transcendental literature only by the mercy of the Supreme Personality of Godhead, Sri Krsna, and
the authorized, liberated spiritual masters coming in disciplic succession. Thus we humbly fall at
the lotus feet of the previous acaryas, offering special gratitude to the great commentators on the
Bhagavatam, namely Srila Sridhara Svami, Srila Jiva Gosvami, Srila Visvanatha Cakravarti
Thakura and Srila Bhaktisiddhanta Sarasvati Gosvami, the spiritual master of Srila Prabhupada. We
also offer our obeisances at the lotus feet of Srila Viraraghavacary, Srila Vijayadhvaja Thakura and
Srila Vamsidhara Thakura, whose commentaries have also helped in this work. Additionally, we
offer our humble obeisances at the lotus feet of the great acarya Srila Madhva, who has made
innumerable learned comments on Srimad-Bhagavatam. WE further offer our humble obeisances at
the lotus feet of the Supreme Personality of Godhead, Sri Krsna Caitanya Mahaprabhu, and to all of
His eternally liberated followers, headed by Srila Nityananda Prabhu, Advaita Prabhu, Gadahara
Prabhu, Srivasa Thakura and the six Gosvamis, namely Srila Rupa Gosvami, Srila Sanatana
Gosvami, Srila Raghunatha dasa Gosvami, Srila Raghunatha Bhatta Gosvami, Srila Jiva Gosvami
and Srila Gopala Bhatta Gosvami. Finally we offer our most respectful obeisances at the lotus feet
of the Absolute Truth, Sri Sri Radha and Krsna, and humbly beg for Their mercy so that this great
work of Srimad-Bhagavatam can be quickly finished. Srimad-Bhagavatam is undoubtedly the most
important book in the universe, and the sincere readers of Srimad-Bhagavatam will undoubtedly
achieve the highest perfection of life, Krsna consciousness.

In conclusion, I again remind the reader that Srimad-Bhagavatam is the great work of His Divine
Grace A. C. Bhaktivedanta Swami Prabhupada, and that the present volume is the humble attempt
of his devoted servants.

Hare Krsna

Hridayananda dasa Goswami
1
Forward
We must know the present need of human society. And what is that need?
Human society is no longer bounded by geographical limits to particular
countries or communities. Human society is broader than in the Middle Ages,
and the world tendency is toward one state or one human society. The ideals
of spiritual communism, according to rmad-Bhgavatam, are based more or
less on the oneness of the entire human society, nay, of the entire energy of
living beings. The need is felt by great thinkers to make this a successful
ideology. rmad-Bhgavatam will fill this need in human society. It begins,
therefore, with the aphorism of Vednta philosophy janmdy asya yata [SB
1.1.1] to establish the ideal of a common cause.
Human society, at the present moment, is not in the darkness of oblivion. It
has made rapid progress in the field of material comforts, education and
economic development throughout the entire world. But there is a pinprick
somewhere in the social body at large, and therefore there are large-scale
quarrels, even over less important issues. There is need of a clue as to how
humanity can become one in peace, friendship and prosperity with a common
cause. rmad-Bhgavatam will fill this need, for it is a cultural presentation for
the respiritualization of the entire human society.
rmad-Bhgavatam should be introduced also in the schools and colleges,
for it is recommended by the great student-devotee Prahlda Mahrja in
order to change the demoniac face of society.
kaumra caret prjo
dharmn bhgavatn iha
durlabha mnua janma
tad apy adhruvam arthadam
(SB 7.6.1)
Disparity in human society is due to lack of principles in a godless
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civilization. There is God, or the Almighty One, from whom everything
emanates, by whom everything is maintained and in whom everything is
merged to rest. Material science has tried to find the ultimate source of
creation very insufficiently, but it is a fact that there is one ultimate source of
everything that be. This ultimate source is explained rationally and
authoritatively in the beautiful Bhgavatam, or rmad-Bhgavatam.
rmad-Bhgavatam is the transcendental science not only for knowing the
ultimate source of everything but also for knowing our relation with Him and
our duty toward perfection of the human society on the basis of this perfect
knowledge. It is powerful reading matter in the Sanskrit language, and it is
now rendered into English elaborately so that simply by a careful reading one
will know God perfectly well, so much so that the reader will be sufficiently
educated to defend himself from the onslaught of atheists. Over and above
this, the reader will be able to convert others to accepting God as a concrete
principle.
rmad-Bhgavatam begins with the definition of the ultimate source. It is a
bona fide commentary on the Vednta-stra by the same author, rla
Vysadeva, and gradually it develops into nine cantos up to the highest state of
God realization. The only qualification one needs to study this great book of
transcendental knowledge is to proceed step by step cautiously and not jump
forward haphazardly like with an ordinary book. It should be gone through
chapter by chapter, one after another. The reading matter is so arranged with
its original Sanskrit text, its English transliteration, synonyms, translation and
purports so that one is sure to become a God-realized soul at the end of
finishing the first nine cantos.
The Tenth Canto is distinct from the first nine cantos because it deals
directly with the transcendental activities of the Personality of Godhead r
Ka. One will be unable to capture the effects of the Tenth Canto without
going through the first nine cantos. The book is complete in twelve cantos,
each independent, but it is good for all to read them in small installments one
after another.
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I must admit my frailties in presenting rmad-Bhgavatam, but still I am
hopeful of its good reception by the thinkers and leaders of society on the
strength of the following statement of rmad-Bhgavatam (1.5.11):
tad-vg-visargo janatgha-viplavo
yasmin prati-lokam abaddhavaty api
nmny anantasya yao 'kitni yac
chvanti gyanti ganti sdhava
"On the other hand, that literature which is full with descriptions of the
transcendental glories of the name, fame, form and pastimes of the unlimited
Supreme Lord is a transcendental creation meant to bring about a revolution
in the impious life of a misdirected civilization. Such transcendental
literatures, even though irregularly composed, are heard, sung and accepted by
purified men who are thoroughly honest."
O tat sat
A.C. Bhaktivedanta Swami
Dated at Delhi
December 15, 1962
1
Introduction
The conception of God and the conception of Absolute Truth are not on
the same level. The rmad-Bhgavatam hits on the target of the Absolute
Truth. The conception of God indicates the controller, whereas the
conception of the Absolute Truth indicates the summum bonum or the
ultimate source of all energies. There is no difference of opinion about the
personal feature of God as the controller because a controller cannot be
impersonal. Of course modern government, especially democratic government,
is impersonal to some extent, but ultimately the chief executive head is a
person, and the impersonal feature of government is subordinate to the
personal feature. So without a doubt whenever we refer to control over others
we must admit the existence of a personal feature. Because there are different
controllers for different managerial positions, there may be many small gods.
According to the Bhagavad-gt any controller who has some specific
extraordinary power is called a vibhtimat sattva, or controller empowered by
the Lord. There are many vibhtimat sattvas, controllers or gods with various
specific powers, but the Absolute Truth is one without a second. This
rmad-Bhgavatam designates the Absolute Truth or the summum bonum as
the para satyam.
The author of rmad-Bhgavatam, rla Vysadeva, first offers his
respectful obeisances unto the para satyam (Absolute Truth), and because
the para satyam is the ultimate source of all energies, the para satyam is the
Supreme Person. The gods or the controllers are undoubtedly persons, but the
para satyam from whom the gods derive powers of control is the Supreme
Person. The Sanskrit word vara (controller) conveys the import of God, but
the Supreme Person is called the paramevara, or the supreme vara. The
Supreme Person, or paramevara, is the supreme conscious personality, and
because He does not derive any power from any other source, He is supremely
independent. In the Vedic literatures Brahm is described as the supreme god
or the head of all other gods like Indra, Candra and Varua, but the
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rmad-Bhgavatam confirms that even Brahm is not independent as far as
his power and knowledge are concerned. He received knowledge in the form of
the Vedas from the Supreme Person who resides within the heart of every
living being. That Supreme Personality knows everything directly and
indirectly. Individual infinitesimal persons, who are parts and parcels of the
Supreme Personality, may know directly and indirectly everything about their
bodies or external features, but the Supreme Personality knows everything
about both His external and internal features.
The words janmdy asya [SB 1.1.1] suggest that the source of all production,
maintenance or destruction is the same supreme conscious person. Even in our
present experience we can know that nothing is generated from inert matter,
but inert matter can be generated from the living entity. For instance, by
contact with the living entity, the material body develops into a working
machine. Men with a poor fund of knowledge mistake the bodily machinery to
be the living being, but the fact is that the living being is the basis of the
bodily machine. The bodily machine is useless as soon as the living spark is
away from it. Similarly, the original source of all material energy is the
Supreme Person. This fact is expressed in all the Vedic literatures, and all the
exponents of spiritual science have accepted this truth. The living force is
called Brahman, and one of the greatest cryas (teachers), namely rpda
akarcrya, has preached that Brahman is substance whereas the cosmic
world is category. The original source of all energies is the living force, and He
is logically accepted as the Supreme Person. He is therefore conscious of
everything past, present and future, and also of each and every corner of His
manifestations, both material and spiritual. An imperfect living being does not
even know what is happening within his own personal body. He eats his food
but does not know how this food is transformed into energy or how it sustains
his body. When a living being is perfect, he is aware of everything that
happens, and since the Supreme Person is all-perfect, it is quite natural that
He knows everything in all detail. Consequently the perfect personality is
addressed in the rmad-Bhgavatam as Vsudeva, or one who lives everywhere
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in full consciousness and in full possession of His complete energy. All of this
is clearly explained in the rmad-Bhgavatam, and the reader has ample
opportunity to study this critically.
In the modern age Lord r Caitanya Mahprabhu preached the
rmad-Bhgavatam by practical demonstration. It is easier to penetrate into
the topics of the rmad-Bhgavatam through the medium of r Caitanya's
causeless mercy. Therefore a short sketch of His life and precepts is inserted
herein to help the reader understand the real merit of rmad-Bhgavatam.
It is imperative that one learn the rmad-Bhgavatam from the person
Bhgavatam. The person Bhgavatam is one whose very life is
rmad-Bhgavatam in practice. Since r Caitanya Mahprabhu is the
Absolute Personality of Godhead, He is both Bhagavn and Bhgavatam in
person and in sound. Therefore His process of approaching the
rmad-Bhgavatam is practical for all people of the world. It was His wish that
the rmad-Bhgavatam be preached in every nook and corner of the world by
those who happened to take their birth in India.
The rmad-Bhgavatam is the science of Ka, the Absolute Personality of
Godhead of whom we have preliminary information from the text of the
Bhagavad-gt. r Caitanya Mahprabhu has said that anyone, regardless of
what he is, who is well versed in the science of Ka (rmad-Bhgavatam and
Bhagavad-gt) can become an authorized preacher or preceptor in the science
of Ka.
There is a need for the science of Ka in human society for the good of all
suffering humanity of the world, and we simply request the leaders of all
nations to pick up this science of Ka for their own good, for the good of
society and for the good of all the world's people.
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14. Brahm's Prayers to Lord Ka
This chapter describes the prayers Brahm offered to Lord Ka, who is
also known as Nanda-nandana.
For His satisfaction, Brahm first praised the beauty of the Lord's
transcendental limbs and then declared that His original identity of sweetness
is even more difficult to comprehend than His opulence. Only by the
devotional process of hearing and chanting transcendental sounds received
from Vedic authorities can one realize the Personality of Godhead. It is
fruitless to try to realize God through processes outside the scope of Vedic
authority.
The mystery of the Personality of Godhead, who is the reservoir of
unlimited spiritual qualities, is inconceivable; it is even more difficult to
understand than the impersonal Supreme. Thus only by the mercy of God can
one understand His glories. Finally realizing this, Brahm repeatedly
condemned his own actions and recognized that Lord r Ka, the ultimate
shelter of the universe, is Brahm's own father, the original Nryaa. In this
way Brahm begged the Lord's forgiveness.
Brahm then glorified the inconceivable opulence of the Personality of
Godhead and described the ways in which Brahm and iva differ from Lord
Viu, the reason for the Supreme Lord's appearance in various species of
demigods, animals and so on, the eternal nature of the pastimes of the
Personality of Godhead, and the temporality of the material world. By
knowing the Supreme Personality in truth, the individual spirit soul can
achieve liberation from bondage. In actuality, however, both liberation and
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2
bondage are unreal, for it is only from the living entity's conditioned outlook
that his bondage and liberation are produced. Thinking the personal form of
Lord Ka illusory, fools reject His lotus feet and look elsewhere to find the
Supreme Self. But the futility of their search is the obvious proof of their
foolishness. There is simply no way to understand the truth of the Personality
of Godhead without His mercy.
Having established this conclusion, Lord Brahm analyzed the great good
fortune of the residents of Vraja and then personally prayed to be born there
even as a blade of grass, a bush or a creeper. Indeed, the homes of the residents
of Vndvana are not prisons of material existence but rather abodes envied
even by the jns and yogs. On the other hand, any home without a
connection to Lord Ka is in fact a prison cell of material existence. Finally,
Brahm offered his whole self at the lotus feet of the Supreme Lord and,
praising Him again and again, circumambulated Him and took his leave.
Lord Ka then gathered the animals Brahm stole and led them to the
place on the Yamun's bank where the cowherd boys had been taking lunch.
The same friends who had been present before were sitting there now. By the
power of Ka's illusory energy, they were not at all aware of what had
happened. Thus when Ka arrived with the calves, the boys told Him,
"You've returned so quickly! Very good. As long as You were gone we couldn't
take even a morsel of food, so come and eat."
Laughing at the words of the cowherd boys, Lord Ka began taking His
meal in their company. While eating, Ka pointed out to His young friends
the skin of the python, and the boys thought, "Ka has just now killed this
terrible snake." Indeed, later they related to the residents of Vndvana the
incident of Ka's killing the Agha demon. In this way, the cowherd boys
described pastimes that Lord Ka had performed in His blya age (one to
five), even though His paugaa age (six to ten) had begun.
ukadeva Gosvm concludes this chapter by explaining how the gops
loved Lord Ka even more than they loved their own sons.
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TEXT 1
''! ='!'
'! '"?' r' ''=''' '' r'"'!''
! '!='r' '''''^''' ^'!''
=''''' `='^'=' '='''!!=' ! ~
^''''' ' '' '''! ''!]`'!''
r-brahmovca
naumya te 'bhra-vapue taid-ambarya
gujvatasa-paripiccha-lasan-mukhya
vanya-sraje kavala-vetra-via-veu-
lakma-riye mdu-pade paupgajya
SYNONYMS
r-brahm uvcaLord Brahm said; naumiI offer praise; yaO most
worshipable one; teunto You; abhralike a dark cloud; vapuewhose body;
taitlike lightning; ambaryawhose garment; gujmade of small
berries; avatasawith ornaments (for the ears); paripicchaand peacock
feathers; lasatresplendent; mukhya-whose face; vanya-srajewearing
garlands of forest flowers; kavalaa morsel of food; vetraa stick; viaa
buffalo-horn bugle; veuand a flute; lakmacharacterized by; riyewhose
beauty; mdusoft; padewhose feet; pau-paof the cowherd (Nanda
Mahrja); aga-jyaunto the son.
TRANSLATION
Lord Brahm said: My dear Lord, You are the only worshipable Lord, the
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Supreme Personality of Godhead, and therefore I offer my humble obeisances
and prayers just to please You. O son of the king of the cowherds, Your
transcendental body is dark blue like a new cloud, Your garment is brilliant like
lightning, and the beauty of Your face is enhanced by Your guj earrings and
the peacock feather on Your head. Wearing garlands of various forest flowers
and leaves, and equipped with a herding stick, a buffalo horn and a flute, You
stand beautifully with a morsel of food in Your hand.
PURPORT
In the previous chapter Brahm, the creator of the universe, tried to
bewilder the Supreme Personality of Godhead, Lord Ka, by stealing His
cowherd boyfriends and calves. But by a slight exhibition of Ka's own
mystic potency, Brahm himself was completely bewildered, and now with
great humility and devotion he offers his humble obeisances and prayers unto
the Lord.
The word kavala in this verse refers to a morsel of rice mixed with yogurt
that Ka held in His left hand. According to Santana Gosvm, the Lord
held a cowherding stick and a buffalo horn pressed under His left arm, and His
flute was placed under His belt. Beautiful young Ka, decorated with
multicolored forest minerals, exhibited opulences far greater than those of
Vaikuha. Although Brahm had seen innumerable four-armed forms of the
Lord, he now surrendered unto the lotus feet of the two-armed form of Ka,
who appeared as the son of Nanda Mahrja. Brahm offered his prayers to
that form.
TEXT 2
''!'' =' =''' ''! '' '$''
=' !''''' ' r' +' r'''''' `! '''
5
' '! '$ r='=''r' '''!r' !
'!'!'=' =' `' r'!r'' ^'!' +' r'
asypi deva vapuo mad-anugrahasya
svecch-mayasya na tu bhta-mayasya ko 'pi
nee mahi tv avasitu manasntarea
skt tavaiva kim uttma-sukhnubhte
SYNONYMS
asyaof this; apieven; devaO Lord; vapuathe body;
mat-anugrahasyawhich has shown mercy to me; sva-icch-mayasyawhich
appears in response to the desires of Your pure devotees; nanot; tuon the
other hand; bhta-mayasyaa product of matter; kaBrahm; apieven; na
eI am not able; mahithe potency; tuindeed; avasitumto estimate;
manaswith my mind; antareawhich is controlled and withdrawn;
sktdirectly; tavaYour; evaindeed; kim utawhat to speak;
tmawithin Yourself; sukhaof happiness; anubhteof Your experience.
TRANSLATION
My dear Lord, neither I nor anyone else can estimate the potency of this
transcendental body of Yours, which has shown such mercy to me and which
appears just to fulfill the desires of Your pure devotees. Although my mind is
completely withdrawn from material affairs, I cannot understand Your personal
form. How, then, could I possibly understand the happiness You experience
within Yourself?
PURPORT
In Ka, the Supreme Personality of Godhead, Chapter Fourteen, rla
Prabhupda explains that in the present verse Lord Brahm expressed the
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following prayerful sentiment: "Your appearance as a cowherd child is for the
benefit of the devotees, and although I have committed an offense at Your
lotus feet by stealing away Your boys and calves, I can understand that You
have bestowed Your mercy upon me. That is Your transcendental quality: You
are very affectionate toward Your devotees. But in spite of Your great affection
for me, I cannot estimate the potency of Your bodily activities. It is to be
understood that when I, Lord Brahm, the supreme personality of this
universe, cannot estimate the childlike body of the Supreme Personality of
Godhead, then what to speak of others? And if I cannot estimate the spiritual
potency of Your childlike body, then what can I understand about Your
transcendental pastimes? Therefore, as it is said in the Bhagavad-gt, anyone
who can understand a little of the transcendental pastimes, appearance and
disappearance of the Lord immediately becomes eligible to enter the kingdom
of God after quitting the material body. This statement is confirmed in the
Vedas, where it is stated. Simply by understanding the Supreme Personality of
Godhead, one can overcome the chain of repeated birth and death. I therefore
recommend that people should not try to understand You by their speculative
knowledge."
When Brahm disrespected the supreme status of the Personality of
Godhead, Lord Ka first bewildered him by exhibiting the Lord's own
transcendental power. Then, having humbled His devotee Brahm, Ka gave
him His personal audience.
According to rla Vivantha Cakravart hkura, Lord Ka's
transcendental body can also function through the agency of His plenary
expansions, called viu-tattva. As stated by Brahm himself in the
Brahma-sahit (5.32): agni yasya sakalendriya-vttimanti. This verse
indicates not only that the Lord can perform any bodily function with any of
His limbs but also that He can see through the eyes of His Viu expansions or,
indeed, through the eyes of any living entity, and similarly that He can hear
through the ears of any Viu or jva expansion. rla Vivantha Cakravart
hkura points out that although the Lord can perform any function with any
7
one of His senses, in His transcendental pastimes as r Ka He generally
sees with His eyes, touches with His hands, hears with His ears and so on. Thus
He behaves like the most beautiful and charming young cowherd boy.
The Vedic knowledge expands from Lord Brahm, who is described in the
first verse of rmad-Bhgavatam as di-kavi, the primeval Vedic scholar. Yet
Brahm could not understand the transcendental body of Lord Ka, because
it is beyond the reach of ordinary Vedic knowledge. Among all the
transcendental forms of the Lord, the two-armed form of Govinda-Kais
original and supreme. Thus Lord Govinda's pastimes of stealing butter,
drinking the gops' breast-milk, tending the calves, playing His flute and
playing childhood sports are extraordinary even in comparison with the
activities of the Lord's Viu expansions.
TEXT 3
5'!' '''!'' ''!'' ''r' ='
'='r' '' ^'r'! +'='''='!r'! '
'!' 'r'! ' r'!r'! r'' ='!" `''! +'
'' '!'''!! ''r' 'r'! ''''' r' U^'! ''!'
jne praysam udapsya namanta eva
jvanti san-mukharit bhavadya-vrtm
sthne sthit ruti-gat tanu-v-manobhir
ye pryao 'jita jito 'py asi tais tri-lokym
SYNONYMS
jnefor knowledge; praysamthe endeavor; udapsyagiving up
completely; namantaoffering obeisances; evasimply; jvantilive;
sat-mukharitmchanted by the pure devotees; bhavadya-vrtmtopics
8
related to You; sthnein their material position; sthitremaining;
ruti-gatmreceived by hearing; tanuwith their body; vkwords;
manobhiand mind; yewho; pryaafor the most part; ajitaO
unconquerable one; jitaconquered; apinevertheless; asiYou become;
taiby them; tri-lokymwithin the three worlds.
TRANSLATION
Those who, even while remaining situated in their established social
positions, throw away the process of speculative knowledge and with their body,
words and mind offer all respects to descriptions of Your personality and
activities, dedicating their lives to these narrations, which are vibrated by You
personally and by Your pure devotees, certainly conquer Your Lordship,
although You are otherwise unconquerable by anyone within the three worlds.
PURPORT
Here the word udapsya clearly indicates that one should not even slightly
endeavor to understand the Absolute Truth by the process of mental
speculation, for it invariably carries one to an imperfect, impersonal
understanding of God. The word jvanti indicates that a devotee who always
hears about Lord Ka will go back home, back to Godhead, even if he can do
nothing except maintain his existence and hear topics concerning the Lord.
rla Santana Gosvm has explained the words tanu-v-manobhi ("by
the body, words and mind") in three ways. In reference to devotees, through
their body, words and mind they are able to conquer Lord Ka. Thus
becoming perfect in Ka consciousness, they can touch His lotus feet with
their hands, call Him to come with their words, and attain His direct audience
within their mind simply by thinking about Him.
In the case of nondevotees, the words tanu-v-manobhi refer to the word
ajita, "unconquered," and indicate that those not engaged in the loving service
9
of Lord Ka cannot conquer the Absolute Truth by their bodily strength,
verbal expertise or mental power. Despite all their endeavors, the ultimate
truth remains beyond their reach.
In reference to the word jita, "conquered," the words tanu-v-manobhi
indicate that the pure devotees of Lord Ka conquer His body, words and
mind. Lord Ka's body is conquered because He always remains by the side of
His pure devotees; Lord Ka's words are conquered because He always chants
the glories of His devotees; and Lord Ka's mind is conquered because He
always thinks about His loving devotees.
rla Vivantha Cakravart hkura has explained the words
tanu-v-manobhi in regard to the word namanta, "offering obeisances." He
explains that the devotees can take full advantage of the transcendental topics
of the Lord by offering all respects to those topics with their body, words and
mind. One should engage his body by touching the ground with his hands and
head while offering obeisances to the topics of the Lord; one should engage his
words by praising transcendental literatures such as Bhagavad-gt and
rmad-Bhgavatam, as well as the devotees who are preaching such literatures;
and one should engage his mind by feeling great reverence and pleasure while
hearing the transcendental topics of the Lord. In this way, a sincere devotee
who has acquired even a small amount of transcendental knowledge about
Lord Ka can conquer Him and thus go back home, back to Godhead, for
eternal life at the Lord's side.
TEXT 4
' ''' r' +'`' '' r' ='+'!
^''''r' '' `='^''! ''^'''''
r' ''!''! ^' '!^' =' '!'''r'
10
'!''9'! ' ^'r' ''!=''!r''!'
reya-sti bhaktim udasya te vibho
kliyanti ye kevala-bodha-labdhaye
tem asau kleala eva iyate
nnyad yath sthla-tuvaghtinm
SYNONYMS
reyaof supreme benefit; stimthe path; bhaktimdevotional service;
udasyarejecting; tethey; vibhoO almighty Lord; kliyantistruggle;
yewho; kevalaexclusive; bodhaof knowledge; labdhayefor the
achievement; temfor them; asauthis; klealabotheration;
evamerely; iyateremains; nanothing; anyatother; yathjust as;
sthla-tuaempty husks; avaghtinmfor those who are beating.
TRANSLATION
My dear Lord, devotional service unto You is the best path for
self-realization. If someone gives up that path and engages in the cultivation of
speculative knowledge, he will simply undergo a troublesome process and will
not achieve his desired result. As a person who beats an empty husk of wheat
cannot get grain, one who simply speculates cannot achieve self-realization. His
only gain is trouble.
PURPORT
Loving service to the Supreme Person is the natural and eternal function of
every living entity. If a person renounces his own constitutional function and
instead laboriously seeks so-called enlightenment through impersonal,
speculative knowledge, his result is simply the trouble and bother that come
from following an artificial process. A fool may beat an empty husk, not
11
knowing that the grain has already been removed. Similarly foolish is the
person who throws his mind again and again into the pursuit of knowledge
without surrendering to the Supreme Personality of Godhead, for it is the
Supreme Personality of Godhead who is the very substance and goal of
knowledge, just as grain is the substance and goal of the entire agricultural
effort. Vedic knowledge or, indeed, material science without the Personality of
Godhead is exactly like an empty and useless husk of wheat.
One may argue that by practicing yoga or cultivating impersonal knowledge
one can acquire prestige, wealth, mystic powers or even impersonal liberation.
But these so-called gains are actually useless, because they do not situate the
living being in his constitutional position of loving service to the Supreme
Lord. Therefore such results, being superfluous to the living being's essential
nature, are impermanent. As stated in the Nsiha Pura, patreu pupeu
phaleu toyev akrta-labhyeu vadaiva satsu/ bhakty su-labhye purue pure
muktyai kim artha kriyate prayatna: "Since the primeval Personality of
Godhead is easily attained by offering Him such things as leaves, flowers, fruits
and water, which are all found without difficulty, why does one need to
endeavor for liberation separately?"
Although the process of devotional service to Lord Ka is very simple, it
is extremely difficult for stubborn conditioned souls to completely humble
themselves before the Supreme Personality of Godhead and absorb themselves
twenty-four hours a day in His loving service. The mood of loving service is
anathema to belligerent conditioned souls determined to defy God and enjoy.
When such stubborn conditioned souls attempt to bypass surrendering to God
through proud attempts at philosophical speculation, austerity, and yoga, they
are turned back to the material platform by the powerful laws of God and
violently merged into the heaving ocean of insignificance called the material
world.
TEXT 5
12
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='' ''' +'r'' =' `'! '''r'''!
''' ''! ''' r' r' !r' ''!'
pureha bhman bahavo 'pi yoginas
tvad-arpiteh nija-karma-labdhay
vibudhya bhaktyaiva kathopantay
prapedire 'jo 'cyuta te gati parm
SYNONYMS
purpreviously; ihain this world; bhmanO almighty Lord;
bahavamany; apiindeed; yoginafollowers of the path of yoga;
tvatunto You; arpitahaving offered; hall their endeavors;
nija-karmaby their prescribed duties; labdhaywhich is achieved;
vibudhyacoming to understand; bhaktyby devotional service;
evaindeed; kath-upantaycultivated through hearing and chanting
topics about You; prapedirethey achieved by surrender; ajaeasily;
acyutaO infallible one; teYour; gatimdestination; parmsupreme.
TRANSLATION
O almighty Lord, in the past many yogs in this world achieved the platform
of devotional service by offering all their endeavors unto You and faithfully
carrying out their prescribed duties. Through such devotional service, perfected
by the processes of hearing and chanting about You, they came to understand
You, O infallible one, and could easily surrender to You and achieve Your
supreme abode.
13
TEXT 6
r''!'' +' ''$'!! !'' r'
=''! '' '$ r'''^'!r'!r'+'
='`''!r='!' +'='!*`''r'!
O''''! '''!r'r'''! ' '!'''!
tathpi bhman mahimguasya te
viboddhum arhaty amalntar-tmabhi
avikriyt svnubhavd arpato
hy ananya-bodhytmatay na cnyath
SYNONYMS
tath apinevertheless; bhmanO limitless one; mahimthe potency;
aguasyaof Him who has no material qualities; teof You; viboddhumto
understand; arhatione is able; amalaspotless; anta-tmabhiwith mind
and senses; avikriytnot based on material differentiations;
sva-anubhavtby perception of the Supreme Soul; arpatawithout
attachment to material forms; hiindeed; ananya-bodhya-tmatayas
self-manifested, without the help of any other illuminating agent; nanot;
caand; anyathotherwise.
TRANSLATION
Nondevotees, however, cannot realize You in Your full personal feature.
Nevertheless, it may be possible for them to realize Your expansion as the
impersonal Supreme by cultivating direct perception of the Self within the
heart. But they can do this only by purifying their mind and senses of all
conceptions of material distinctions and all attachment to material sense objects.
Only in this way will Your impersonal feature manifest itself to them.
14
PURPORT
It is difficult for conditioned souls to understand all the transcendental
features of the Supreme Lord. As confirmed in the First Canto of
rmad-Bhgavatam (1.2.11): brahmeti paramtmeti bhagavn iti abdyate. The
transcendental existence of God is understood progressively as the impersonal
effulgence, the localized Supersoul in one's heart, and finally the Supreme
Personality of Godhead existing in His eternal abode. Lord Ka's
transcendental existence is beyond the qualities of material nature. Thus here
the Lord is referred to as aguasya, without material qualities.
Even by practicing yoga or engaging in advanced philosophical speculation,
one will find it very difficult to understand clearly the transcendental
existence beyond the modes of material nature. And these processes are
virtually useless for understanding the Lord's own unlimited transcendental
qualities, which are far beyond the impersonal conception of spiritual
existence. Only by the mercy of the pure devotees of the Lord or by associating
with the Lord Himself can one begin the process of realizing the personal
feature of Goda process that culminates in pure Ka consciousness, the
final and supreme perfection of knowledge.
TEXT 7
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$r'!='r'`''' ` 1 '! '''
`!^' ' '' ='! =''r'! ' `^''
+' ''! '!=' ^' '$`! 9 +'!'
gutmanas te 'pi gun vimtu
hitvatnasya ka ire 'sya
15
klena yair v vimit su-kalpair
bh-pava khe mihik dyu-bhsa
SYNONYMS
gua-tmanaof the possessor of all superior qualities; teYou;
apicertainly; gunthe qualities; vimtumto count;
hita-avatrasyawho have descended for the benefit of all living entities;
kewho; ireare able; asyaof the universe; klenain due course of
time; yaiby whom; vor; vimitcounted; su-kalpaiby great
scientists; bh-pavathe atoms of an earthly planet; khein the sky;
mihikthe particles of snow; dyu-bhsathe illumination of stars and
planets.
TRANSLATION
In time, learned philosophers or scientists might be able to count all the
atoms of the earth, the particles of snow, or perhaps even the shining molecules
radiating from the sun, the stars and other luminaries. But among these learned
men, who could possibly count the unlimited transcendental qualities possessed
by You, the Supreme Personality of Godhead, who have descended onto the
surface of the earth for the benefit of all living entities?
PURPORT
rla Santana Gosvm explains that Lord Ka is gutm, "the soul of
all superior qualities," because He gives them life. For example, one may discuss
in an abstract way such qualities as generosity, intelligence and mercy, but
they come to life only when a living person exhibits them. Thus Lord Ka is
gutm because He descends to the material world and reestablishes religious
principles by exhibiting all godly qualities Himself and inspiring them in
others. A living entity who develops the transcendental qualities found in the
16
Lord receives immeasurable benefit and eventually goes with the Lord back to
His own abode, where all living beings are liberated and fully endowed with
the transcendental nature.
rla Santana Gosvm further explains that the Lord manifests a specific
spiritual quality for the benefit of each living entity. Since there are
innumerable living entities within the confines of the material creation, the
Lord manifests infinite qualities. Thus every conditioned soul can appreciate
the Supreme Lord in a particular way.
The example is given here that even if the most learned scholars could
someday count the particles of earth, snow and light, they would still fail to
understand the qualities of the Lord. In this example earth, snow and light are
progressively more subtle; thus it is to be understood that there is an increasing
difficulty in counting their virtually infinite particles.
According to rla Vivantha Cakravart hkura, great personalities like
Lord Sakaraa actually have counted the number of atoms on the earth, and
even the molecules in the entire universe. Yet even such a personality as
Sakaraa, who has been continuously chanting the glories of the Lord since
time immemorial, has not even approached a final count of those glories.
Lord Ka exhibits His most astonishing qualities during His childhood
pastimes in Vndvana, where He steals butter from the cowherd ladies,
dances with His girlfriends, and plays with His cowherd boyfriends as their
most dear companion. Although appearing like ordinary human activities,
such sublime pastimes embody Lord Ka's immeasurable and innumerable
beautiful transcendental qualities, which are the life and soul of the pure
devotees.
TEXT 8
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+' '!' ='!r' `r' ='''!`'
17
6!=''' +' =' ''?''r'
'=' r' ''! ' `'' ' !''+'! `
tat te 'nukamp su-samkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk
SYNONYMS
tattherefore; teYour; anukampmcompassion;
su-samkamaearnestly hoping for; bhujnaenduring;
evacertainly; tma-ktamdone by himself; vipkamthe fruitive results;
htwith his heart; vkwords; vapurbhiand body; vidadhanoffering;
namaobeisances; teunto You; jvetalives; yaanyone who;
mukti-padeto the position of liberation; sahe; dya-bhkthe rightful
heir.
TRANSLATION
My dear Lord, one who earnestly waits for You to bestow Your causeless
mercy upon him, all the while patiently suffering the reactions of his past
misdeeds and offering You respectful obeisances with his heart, words and body,
is surely eligible for liberation, for it has become his rightful claim.
PURPORT
rla rdhara Svm explains in his commentary that just as a legitimate
son has to simply remain alive to gain an inheritance from his father, one who
simply remains alive in Ka consciousness, following the regulative
principles of bhakti-yoga, automatically becomes eligible to receive the mercy
of the Personality of Godhead. In other words, he will be promoted to the
18
kingdom of God.
The word su-samkama indicates that a devotee earnestly awaits the
mercy of the Supreme Lord even while suffering the painful effects of previous
sinful activities. Lord Ka explains in the Bhagavad-gt that a devotee who
fully surrenders unto Him is no longer liable to suffer the reactions of his
previous karma. However, because in his mind a devotee may still maintain the
remnants of his previous sinful mentality, the Lord removes the last vestiges of
the enjoying spirit by giving His devotee punishments that may sometimes
resemble sinful reactions. The purpose of the entire creation of God is to
rectify the living entity's tendency to enjoy without the Lord, and therefore
the particular punishment given for a sinful activity is specifically designed to
curtail the mentality that produced the activity. Although a devotee has
surrendered to the Lord's devotional service, until he is completely perfect in
Ka consciousness he may maintain a slight inclination to enjoy the false
happiness of this world. The Lord therefore creates a particular situation to
eradicate this remaining enjoying spirit. This unhappiness suffered by a
sincere devotee is not technically a karmic reaction; it is rather the Lord's
special mercy for inducing His devotee to completely let go of the material
world and return home, back to Godhead.
A sincere devotee earnestly desires to go back to the Lord's abode.
Therefore he willingly accepts the Lord's merciful punishment and continues
offering respects and obeisances to the Lord with his heart, words and body.
Such a bona fide servant of the Lord, considering all hardship a small price to
pay for gaining the personal association of the Lord, certainly becomes a
legitimate son of God, as indicated here by the words dya-bhk. Just as one
cannot approach the sun without becoming fire, one cannot approach the
supreme pure, Lord Ka, without undergoing a rigid purificatory process,
which may appear like suffering but which is in fact a curative treatment
administered by the personal hand of the Lord.
19
TEXT 9
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''!r'' r='''''' '!'''!'''
'!''! ='r'r'' 'r' '!r'=' +'='
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payea me 'nryam ananta dye
partmani tvayy api myi-myini
my vitatyekitum tma-vaibhava
hy aha kiyn aiccham ivrcir agnau
SYNONYMS
payajust see; aO Lord; memy; anryamcontemptible behavior;
ananteagainst the unlimited; dyethe primeval; para-tmanithe
Supersoul; tvayiYou; apieven; myi-myinifor the masters of illusion;
mym(my) illusory potency; vitatyaspreading; kitumto see;
tmaYour; vaibhavampower; hiindeed; ahamI; kiynhow much;
aicchamI desired; ivajust like; arcia small spark; agnauin comparison
to the whole fire.
TRANSLATION
My Lord, just see my uncivilized impudence! To test Your power I tried to
extend my illusory potency to cover You, the unlimited and primeval Supersoul,
who bewilder even the masters of illusion. What am I compared to You? I am
just like a small spark in the presence of a great fire.
PURPORT
20
A great fire produces many sparks, which are insignificant in comparison to
it. Indeed, if one of the small sparks were to try to burn the original fire, the
attempt would be simply ludicrous. Similarly, even the creator of the entire
universe, Lord Brahm, is an insignificant spark of the potency of God, and
therefore Brahm's attempt to bewilder the Supreme Lord was certainly
ludicrous.
Brahm here addresses Lord Ka as a, which indicates that Ka is not
only the supreme master of everyone but is also specifically the master of
Brahm, who creates the universe directly under the guidance of the Lord and
who, indeed, is born directly from the Lord's own body.
Brahm felt ashamed of his impudent attempt at deluding Lord Ka, and
he was therefore perfectly willing to be punished or forgiven by the Lord,
according to His decision. If Lord Ka does not mercifully punish His
devotees when they act improperly, their foolishness will simply increase and
gradually completely overwhelm their devotional sentiments. Therefore Lord
Ka kindly disciplines His devotees and maintains them on the progressive
path back home, back to Godhead.
TEXT 10
r' ''='!'' r' ' '! +' ='!
O'!'r'r='r'' '!'!'!''
'!='^' ''!''r''! ''''' ''
''! '' `'''! ''' '!'='!'r'
ata kamasvcyuta me rajo-bhuvo
hy ajnatas tvat-pthag-a-mnina
ajvalepndha-tamo-'ndha-cakua
eo 'nukampyo mayi nthavn iti
21
SYNONYMS
atatherefore; kamasvaplease excuse; acyutaO infallible Lord;
meme; raja-bhuvawho have taken birth in the mode of passion;
hiindeed; ajnatabeing ignorant; tvatfrom You; pthakseparate;
aa controller; mninapresuming myself; ajathe unborn creator;
avalepathe covering; andha-tamaby such darkness of ignorance;
andhablinded; cakuamy eyes; eathis person; anukampyashould
be shown mercy; mayiMe; ntha-vnhaving as his master; itithus
thinking.
TRANSLATION
Therefore, O infallible Lord, kindly excuse my offenses. I have taken birth
in the mode of passion and am therefore simply foolish, presuming myself a
controller independent of Your Lordship. My eyes are blinded by the darkness
of ignorance, which causes me to think of myself as the unborn creator of the
universe. But please consider that I am Your servant and therefore worthy of
Your compassion.
PURPORT
In his commentary, rla Vivantha Cakravart hkura explains that
Brahm wanted to present the following argument to the Lord: "My dear Lord,
because I have acted so badly I certainly deserve to be punished. On the other
hand, because I am so ignorant You should consider me an innocent fool and
be merciful to me. Thus, although I deserve both punishment and forgiveness,
I humbly beg You to exercise tolerance in this matter and simply forgive me
and show me Your mercy."
The words nthavn iti indicate that Lord Brahm wanted to humbly
remind Lord Ka that He was, after all, Brahm's father and master and
22
should therefore forgive the unfortunate transgressions of His humble servant.
Every conditioned soul, whether he be Lord Brahm or an insignificant ant,
falsely identifies himself with the material world and in this way forgets his
eternal relationship with the Supreme Personality of Godhead. Lord Brahm,
because of his prestigious position as the cosmic creator, also tends to identify
himself as the lord of this world, and thus he sometimes forgets his position as
an insignificant servant of the Supreme Lord. Now, by Lord Ka's mercy,
this false identification is being rectified and Lord Brahm is remembering his
constitutional position as the eternal servant of God.
TEXT 11
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='!r'!'='! '='=''' ' r' '$r=''
kvha tamo-mahad-aha-kha-cargni-vr-bh-
saveita-ghaa-sapta-vitasti-kya
kvedg-vidhvigaita-paru-cary-
vtdhva-roma-vivarasya ca te mahitvam
SYNONYMS
kvawhere; ahamI; tamathe material nature; mahatthe total material
energy; ahamfalse ego; khaether; caraair; agnifire; vwater;
bhearth; saveitasurrounded by; aa-ghaaa potlike universe;
sapta-vitastiseven spans; kyabody; kvawhere; dksuch; vidhlike;
avigaitaunlimited; aauniverses; para-aulike the atomic dust;
carymoving; vta-adhvaairholes; romaof hair on the body;
23
vivarasyaof the holes; caalso; teYour; mahitvamgreatness.
TRANSLATION
What am I, a small creature measuring seven spans of my own hand? I am
enclosed in a potlike universe composed of material nature, the total material
energy, false ego, ether, air, water and earth. And what is Your glory?
Unlimited universes pass through the pores of Your body just as particles of
dust pass through the openings of a screened window.
PURPORT
In the Caitanya-caritmta, di-ll, Chapter Five, Text 72, rla
Prabhupda gives the following purport for this verse: "Then Lord Brahm,
after having stolen all Ka's cows and cowherd boys, returned and saw that
the cows and boys were still roaming with Ka, he offered this prayer in his
defeat. A conditioned souleven one so great as Brahm, who manages the
affairs of the entire universecannot compare to the Personality of Godhead,
for He can produce numberless universes simply by the spiritual rays
emanating from the pores of His body. Material scientists should take lessons
from the utterances of r Brahm regarding our insignificance in comparison
with God. In these prayers of Brahm there is much to learn for those who are
falsely puffed up by the accumulation of power."
In Ka, the Supreme Personality of Godhead, Chapter Fourteen, rla
Prabhupda further comments on this verse: "Lord Brahm realized his actual
position. He is certainly the supreme teacher of this universe, in charge of the
production of material nature, consisting of the complete material energy, false
ego, sky, air, fire, water and earth. Such a universe may be gigantic, but it can
be measured, just as we measure our body as seven spans. Generally, everyone's
personal bodily measurement is calculated to be seven spans of his hand. This
particular universe may appear to be a very gigantic body, but it is nothing but
24
the measurement of seven spans for Lord Brahm."
Aside from this universe, there are unlimited other universes outside the
jurisdiction of this particular Lord Brahm. Just as innumerable atomic
infinitesimal fragments pass through the holes of a screened window, so
millions and trillions of universes in their seedling form are coming out from
the bodily pores of Mah-Viu, and that Mah-Viu is but a part of the
plenary expansion of Ka. Under these circumstances, although Lord
Brahm is the supreme creature within this universe, what is his importance in
the presence of Lord Ka?
TEXT 12
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`'r''!r'='''' '!+' ''r'
r'='!r' `' `''''''r'
utkepaa garbha-gatasya pdayo
ki kalpate mtur adhokajgase
kim asti-nsti-vyapadea-bhita
tavsti kuke kiyad apy ananta
SYNONYMS
utkepaamthe kicking; garbha-gatasyaof a child in the womb;
pdayoof the legs; kimwhat; kalpateamounts to; mtufor the
mother; adhokajaO transcendental Lord; gaseas an offense; kimwhat;
astiit exists; na astiit does not exist; vyapadeaby the designations;
bhitamdecorated; tavaYour; astithere is, kuke-of the abdomen;
kiyathow much; apieven; anantaexternal.
25
TRANSLATION
O Lord Adhokaja, does a mother take offense when the child within her
womb kicks with his legs? And is there anything in existencewhether
designated by various philosophers as real or as unrealthat is actually outside
Your abdomen?
PURPORT
rla Prabhupda comments as follows on this verse in Ka, the Supreme
Personality of Godhead, Chapter Fourteen: "Lord Brahm therefore compared
himself to a little child within the womb of his mother. If the child within the
womb plays with his hands and legs, and while playing touches the body of the
mother, is the mother offended with the child? Of course she isn't. Similarly,
Lord Brahm may be a very great personality, and yet not only Brahm but
everything that be is existing within the womb of the Supreme Personality of
Godhead. The Lord's energy is all-pervading: there is no place in the creation
where it is not acting. Since everything is existing within the energy of the
Lord, the Brahm of this universe or the Brahms of the many other millions
and trillions of universes are existing within the energy of the Lord; therefore
the Lord is considered to be the mother, and everything existing within the
womb of the mother is considered to be the child. And the good mother is
never offended with the child, even if he touches the body of the mother by
kicking his legs."
TEXT 13
'!r'''!r'! ''''^'='!
'!!''!''! '!+''!^'!r'
=''! r'! ''r='r' ='!" ` ' =' ' ''!
26
`r='H r='?' =''! r'! ''
jagat-trayntodadhi-samplavode
nryaasyodara-nbhi-nlt
vinirgato 'jas tv iti v na vai m
kintv vara tvan na vinirgato 'smi
SYNONYMS
jagat-trayaof the three worlds; antain the dissolution; udadhiof all the
oceans; samplavaof the total deluge; udein the water; nryaasyaof the
Supreme Personality of Godhead, Nryaa; udaragrowing from the
abdomen; nbhifrom the navel; nltout of the lotus stem;
vinirgatacame out; ajaBrahm; tuindeed; itithus speaking;
vkthe words; naare not; vaicertainly; mfalse; kintuthus;
varaO Lord; tvatfrom You; nanot; vinirgataspecifically emanated;
asmiam I.
TRANSLATION
My dear Lord, it is said that when the three planetary systems are merged
into the water at the time of dissolution, Your plenary portion, Nryaa, lies
down on the water, gradually a lotus flower grows from His navel, and Brahm
takes birth upon that lotus flower. Certainly, these words are not false. Thus
am I not born from You?
PURPORT
Although every living being is a child of God, Lord Brahm here makes a
special claim because he takes birth on a lotus flower that emanates from the
navel of Nryaa, the Personality of Godhead. Ultimately, all living beings
are equally expansions of the transcendental body of the Supreme Lord. But
27
Brahm has an intimate relationship with the Lord because of the activities of
universal creation, and so he uses the prefix vi in the word vinirgata to beg the
Lord's special mercy. Lord Brahm is called aja because he is not born from any
mother but rather emanates directly from the body of the Lord. As rla
Prabhupda states in Ka, the Supreme Personality of Godhead, "It is naturally
concluded that the mother of Brahm is Nryaa." On these grounds, Lord
Brahm is requesting special forgiveness for his offenses.
TEXT 14
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nryaas tva na hi sarva-dehinm
tmsy adhkhila-loka-sk
nryao 'ga nara-bh-jalyant
tac cpi satya na tavaiva my
SYNONYMS
nryaathe Supreme Lord Nryaa; tvamYou; nanot; hiwhether;
sarvaof all; dehinmembodied living beings; tmthe Supersoul;
asiYou are; adhaO supreme controller; akhilaof all; lokaplanets;
skthe witness; nryaaLord r Nryaa; agamthe expanded
plenary portion; narafrom the Supreme Personality; bhoriginating;
jalaof the water; ayantbecause of being the manifesting source; tatthat
(expansion); caand; apiindeed; satyamtrue; nanot; tavaYour;
evaat all; myillusory energy.
28
TRANSLATION
Are You not the original Nryaa, O supreme controller, since You are the
Soul of every embodied being and the eternal witness of all created realms?
Indeed, Lord Nryaa is Your expansion, and He is called Nryaa because
He is the generating source of the primeval water of the universe. He is real,
not a product of Your illusory My.
PURPORT
In the Caitanya-caritmta, di-ll, Chapter Two, Text 30, rla
Prabhupda comments on this verse as follows: "This statement was spoken by
Lord Brahm in his prayers to Lord Ka after the Lord defeated him by
displaying His mystic powers. Brahm had tried to test Lord Ka to see if He
was really the Supreme Personality of Godhead playing as a cowherd boy.
Brahm stole all the other boys and their cows from the pasturing grounds, but
when he returned to the pastures he saw that all the boys and cows were still
there, for Lord Ka had created them all again. When Brahm saw this
mystic power of Lord Ka, he admitted defeat and offered prayers to the
Lord, addressing Him as the proprietor and seer of everything in the creation
and as the Supersoul who is within each and every living entity and is dear to
all. Lord Ka is Nryaa, the father of Brahm, because Lord Ka's
plenary expansion Garbhodakay Viu, after placing Himself on the Garbha
Ocean, created Brahm from His own body. Mah-Viu in the Causal Ocean
and Krodakay Viu, the Supersoul in everyone's heart, are also
transcendental expansions of the Supreme Truth."
In his commentary on this verse, rla Santana Gosvm has elaborately
explained the expansion of the Viu, or Nryaa, incarnations from the
original form of Godhead, Lord r Ka. The essence is that although Lord
Brahm was born from Lord Nryaa, Brahm now understands that
Nryaa is Himself a mere expansion of the original Personality of Godhead,
29
Lord r Ka.
TEXT 15
r'+' '^'' r'=' ''!''
` ' ' +'!=' r' ='
` ='! ' 6 ' r' ='
` '! '''9 =' '' '='' '!
tac cej jala-stha tava saj jagad-vapu
ki me na da bhagavas tadaiva
ki v su-da hdi me tadaiva
ki no sapady eva punar vyadari
SYNONYMS
tatthat; cetif; jala-sthamsituated upon the water; tavaYour; satreal;
jagatsheltering the entire universe; vaputhe transcendental body;
kimwhy; meby me; na damwas not seen; bhagavanO Supreme
Lord; tad evaat that very time; kimwhy; vor; su-damperfectly
seen; hdiwithin the heart; meby me; tad evajust then; kimwhy;
nanot; uon the other hand; sapadisuddenly; evaindeed;
punaagain; vyadariwas seen.
TRANSLATION
My dear Lord, if Your transcendental body, which shelters the entire
universe, is actually lying upon the water, then why were You not seen by me
when I searched for You? And why, though I could not envision You properly
within my heart, did You then suddenly reveal Yourself?
30
PURPORT
Lord Brahm here refers to his experience at the dawn of cosmic creation.
As described in the Second Canto of rmad-Bhgavatam, Lord Brahm took
birth on the seat of a giant lotus whose stem emanated from the navel of
Nryaa. Brahm was bewildered as to his whereabouts, function and
identity, and therefore he tried to trace out the source of the lotus stem,
searching for clear information. Unable to find the Personality of Godhead, he
returned to his seat and engaged in severe austerities, having been ordered to
do so by the transcendental voice of the Lord, who could be heard but not
seen. After long meditation, Brahm saw the Lord but then again lost sight of
Him. Thus Brahm concludes that the transcendental body of the Personality
of Godhead is not material but rather an eternal, spiritual form endowed with
inconceivable mystic potencies. In other words, Lord Brahm should not have
challenged the Personality of Godhead, the Lord of all mystic power.
TEXT 16
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O'' '''''' '$ ``''
`rh''' '!r'' ` ''''!
'!''!r='' =' '`` `r' r'
atraiva my-dhamanvatre
hy asya prapacasya bahi sphuasya
ktsnasya cntar jahare janany
mytvam eva praka-kta te
SYNONYMS
31
atrain this; evaindeed; my-dhamanaO subduer of My; avatrein
the incarnation; hicertainly; asyaof this; prapacasyacreated material
manifestation; bahiexternally; sphuasyawhich is visible;
ktsnasyaentire; caand; antawithin; jahareYour abdomen;
jananyunto Your mother; mytvamYour bewildering potency;
evaindeed; praka-ktamhas been demonstrated; teby You.
TRANSLATION
My dear Lord, in this incarnation You have proved that You are the supreme
controller of My. Although You are now within this universe, the whole
universal creation is within Your transcendental bodya fact You
demonstrated by exhibiting the universe within Your abdomen before Your
mother, Yaod.
PURPORT
Lord Brahm here describes the inconceivable spiritual potency of the
Lord. We may find a pot within a house, but we can hardly expect to find the
house within the same pot. By the Lord's spiritual potency, however, He can
appear within this universe and simultaneously exhibit all the universes within
His body. One may argue that since the universes seen by mother Yaod
within Lord Ka's abdomen were within the Lord's body, they are different
from the illusory material universes manifest externally. Here Lord Brahm
refutes that argument, however. Lord Ka is my-dhamana, the supreme
controller of illusion. By the Lord's own supreme mystic potency, He can
bewilder even illusion herself, and thus the Lord actually exhibited all the
material universes within His body. This is mytvam, the supreme bewildering
potency of the Personality of Godhead.
TEXT 17
32
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yasya kukv ida sarva
stma bhti yath tath
tat tvayy apha tat sarva
kim ida myay vin
SYNONYMS
yasyaof whom; kukauwithin the abdomen; idamthis cosmic
manifestation; sarvamall; sa-tmamincluding Yourself; bhtiis
manifested; yathas; tathso; tatthat; tvayiwithin You; apialthough;
ihahere externally; tatthat cosmic manifestation; sarvamwhole;
kimwhat; idamthis; myaythe influence of Your inconceivable energy;
vinwithout.
TRANSLATION
Just as this entire universe, including You, was exhibited within Your
abdomen, so it is now manifested here externally in the same exact form. How
could such things happen unless arranged by Your inconceivable energy?
PURPORT
rla Prabhupda comments on this verse as follows in Ka, the Supreme
Personality of Godhead: "Lord Brahm stressed herein that without accepting
the inconceivable energy of the Supreme Personality of Godhead, one cannot
explain things as they are."
33
TEXT 18
9 =' r=' r' ''' ` '' ' r' '!''!r=''!'! r''
`! '' ''' r'r'! ''' 6r'! ''r'! ''
r'!='r'! '' 'r' +' '!r'^'^' '! ` '''! ''!'r'!'
r'!='r'' =' '!r''+' r''r' '!'' '!'''r'
adyaiva tvad te 'sya ki mama na te mytvam daritam
eko 'si prathama tato vraja-suhd-vats samast api
tvanto 'si catur-bhujs tad akhilai ska mayopsits
tvanty eva jaganty abhs tad amita brahmdvaya iyate
SYNONYMS
adyatoday; evajust; tvat teapart from You; asyaof this universe;
kimwhat; mamato me; nanot; teby You; mytvamthe basis in Your
inconceivable potency; daritamshown; ekaalone; asiYou are;
prathamamfirst of all; tatathen; vraja-suhtYour cowherd boyfriends of
Vndvana; vatsand the calves; samastall; apieven; tvantaof
the same number; asiYou became; catu-bhujfour-handed forms of Lord
Viu; tatthen; akhilaiby all; skamtogether with; maymyself;
upsitbeing worshiped; tvantiof the same number; evaalso;
jagantiuniverses; abhYou became; tatthen; amitamthe unlimited;
brahmaAbsolute Truth; advayamone without a second; iyateYou now
remain.
TRANSLATION
Have You not shown me today that both You Yourself and everything
within this creation are manifestations of Your inconceivable potency? First
34
You appeared alone, and then You manifested Yourself as all of Vndvana's
calves and cowherd boys, Your friends. Next You appeared as an equal number
of four-handed Viu forms, who were worshiped by all living beings, including
me, and after that You appeared as an equal number of complete universes.
Finally, You have now returned to Your unlimited form as the Supreme
Absolute Truth, one without a second.
PURPORT
As stated in the Vedic literature, sarva khalv ida brahma: everything
that exists is an expansion of the Supreme Personality of Godhead. Thus
everything is ultimately part and parcel of the Lord's spiritual existence. By
Lord Ka's causeless mercy, Lord Brahm personally experienced that all
existence, being the potency of God, is nondifferent from Him.
TEXT 19
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ajnat tvat-padavm antmany
tmtman bhsi vitatya mym
sv ivha jagato vidhna
iva tvam eo 'nta iva trinetra
SYNONYMS
ajnatmto persons who are in ignorance; tvat-padavmof Your
transcendental position; antmaniin the material energy; tmYourself;
35
tmanby Yourself; bhsiappear; vitatyaexpanding; mymYour
inconceivable energy; sauin the matter of creation; ivaas if; ahamI,
Brahm; jagataof the universe; vidhnein the maintenance; ivaas if;
tvam eaYourself; antein the annihilation; ivaas if; tri-netraLord
iva.
TRANSLATION
To persons ignorant of Your actual transcendental position, You appear as
part of the material world, manifesting Yourself by the expansion of Your
inconceivable energy. Thus for the creation of the universe You appear as me
[Brahm], for its maintenance You appear as Yourself [Viu], and for its
annihilation You appear as Lord Trinetra [iva].
PURPORT
Although the impersonal Myvd philosophers think that the demigods
are illusory, Lord Brahm, Lord iva and Lord Viu are stated here to be
expansions of the Supreme Personality of Godhead and are thus real. Indeed,
they are the extraordinarily powerful controllers of the universe. The ultimate
truth is a supreme and beautiful person, and thus throughout the creation of
God we will always find the personal touch.
TEXT 20
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r''' ' ''!=''' r' '''''
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36
surev iv a tathaiva nv api
tiryaku ydasv api te 'janasya
janmsat durmada-nigrahya
prabho vidhta sad-anugrahya ca
SYNONYMS
sureuamong the demigods; iuamong the great sages; aO Lord;
tathas well as; evaindeed; nuamong the human beings; apiand;
tiryakuamong animals; ydasuamong aquatics; apialso; teof You;
ajanasyawho never takes material birth; janmathe birth; asatmof the
nondevotees; durmadathe false pride; nigrahyafor the purpose of
subduing; prabhoO master; vidhtaO creator; satto the faithful
devotees; anugrahyafor the purpose of showing mercy; caand.
TRANSLATION
O Lord, O supreme creator and master, You have no material birth, yet to
defeat the false pride of the faithless demons and show mercy to Your saintly
devotees, You take birth among the demigods, sages, human beings, animals and
even the aquatics.
PURPORT
Among the demigods Lord Ka appears in such forms as Vmanadeva,
among the sages as Paraurma, among human beings as Lord Ka Himself
and as Lord Rmacandra, and among animals as the boar incarnation. Lord
Ka appears among the aquatics as Matsya, the gigantic fish. Indeed, the
plenary expansions of the Supreme Personality of Godhead are innumerable,
as the Lord relentlessly comes down within the universes to smash the false
pride of the atheists and show mercy to the saintly devotees.
In another sense, the Lord never appears, since He exists eternally. His
37
appearance is like that of the sun, which is always present in the sky but which
periodically appears to our vision.
TEXT 21
`! =' ' +' '' +'!='' ''!r''
''! ! H! r'+' ='r'U^'! ''!'
` ='! `' ='! `r' ='! ` r'
='r'!''' `"' ''! !'!''!'
ko vetti bhman bhagavan partman
yogevarotr bhavatas tri-lokym
kva v katha v kati v kadeti
vistrayan krasi yoga-mym
SYNONYMS
kawho; vettiknows; bhmanO supreme great one; bhagavanO
Supreme Personality of Godhead; para-tmanO Supreme Soul;
yoga-varaO master of mystic power; tthe pastimes; bhavataof
Your Lordship; tri-lokymin the three worlds; kvawhere; vor;
kathamhow; vor; katihow many; vor; kadwhen; itithus;
vistrayanexpanding; krasiYou play; yoga-mymYour spiritual
energy.
TRANSLATION
O supreme great one! O Supreme Personality of Godhead! O Supersoul,
master of all mystic power! Your pastimes are taking place continuously in these
three worlds, but who can estimate where, how and when You are employing
38
Your spiritual energy and performing these innumerable pastimes? No one can
understand the mystery of how Your spiritual energy acts.
PURPORT
Brahm previously stated that Lord Ka incarnates among the demigods,
human beings, animals, fish and so on. This does not mean, however, that the
Lord is degraded by His incarnations. As Brahm clarifies here, no conditioned
soul can understand the transcendental nature of the Lord's activities, which
He enacts through His spiritual potency. Although the Lord is bhman, the
supremely great one, He is still Bhagavn, the supremely beautiful personality
exhibiting pastimes of love in His own abode. At the same time He is
Paramtm, the all-pervading Supersoul, who witnesses and sanctions all the
activities of conditioned souls. The Lord's multiple identity is explained by the
term yogevara. The Absolute Truth is the master of all mystic potencies, and
although He is one and supreme, He manifests His greatness and opulence in
many different ways.
Such elevated spiritual matters can hardly be understood by foolish persons
primitively identifying themselves with the insignificant material body. These
conditioned souls, such as atheistic scientists, consider their own puffed-up
intelligence supreme. Gullibly placing their firm faith in material illusion, they
are captured by the modes of nature and driven far away from knowledge of
God.
TEXT 22
r''! '!'! ''''r='*`''
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r='''' =' 'r''' ^''! ''r''!=''r'
39
'!''!r' 9'' ''r'='!='+'!r'
tasmd ida jagad aeam asat-svarpa
svapnbham asta-dhiaa puru-dukha-dukham
tvayy eva nitya-sukha-bodha-tanv anante
myta udyad api yat sad ivvabhti
SYNONYMS
tasmttherefore; idamthis; jagatcosmic manifestation; aeamentire;
asat-svarpamwhose existence is unreal in the sense of temporary;
svapna-bhamlike a dream; asta-dhiaamwherein awareness becomes
covered over; puru-dukha-dukhamfull of repeated miseries; tvayiwithin
You; evaindeed; nityaeternal; sukhahappy; bodhaconscious;
tanauwhose personal appearances; anantewho is unlimited; mytaby
the illusory energy; udyatcoming forth; apialthough; yatwhich;
satreal; ivaas if; avabhtiappears.
TRANSLATION
Therefore this entire universe, which like a dream is by nature unreal,
nevertheless appears real, and thus it covers one's consciousness and assails one
with repeated miseries. This universe appears real because it is manifested by
the potency of illusion emanating from You, whose unlimited transcendental
forms are full of eternal happiness and knowledge.
PURPORT
As an object of enjoyment or a permanent residence for the conditioned
souls, the material universe is certainly illusion, nothing more than a dream.
One may give the analogy that the vision of abundant water in a desert is no
more than a dream, although real water exists elsewhere. Similarly, the vision
40
of home, happiness and reality within matter is certainly no better than a
foolish dream in which repeated miseries appear.
In another sense, however, the universe is real. In his commentary on
Vedanta-stra, rla Madhvcrya has confirmed this by quoting the following
statement from the Vedic ruti-mantras: satya hy eveda vivam asjata. "This
universe, created by the Lord, is real." The perfect authority of the Vedas thus
certifies this universe to be real; nevertheless, because our knowledge is stolen
by illusion (as indicated here by the words asta-dhiaam), we cannot properly
understand this universe or the Supreme Lord who has created it. As the
expansion of Lord Ka, the universe is real and is meant for being engaged
in His service. One who accepts the kingdom of God as home, the Lord
Himself as the object of love, and the material universe as paraphernalia for
being engaged in the Lord's service dwells within eternal reality wherever he
may go within the material and spiritual worlds.
TEXT 23
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'r'' =''' ''! r''r' !9
'r''! ''! '''' ^'! '''
'' !! ''! ' ` ''!''r'! '' r'
ekas tvam tm purua pura
satya svaya-jyotir ananta dya
nityo 'karo 'jasra-sukho nirajana
prdvayo mukta updhito 'mta
SYNONYMS
ekaone; tvamYou; tmthe Supreme Soul; puruathe Supreme
41
Person; purathe oldest; satyathe Absolute Truth;
svayam-jyotiself-manifested; anantawithout end; dyawithout
beginning; nityaeternal; akaraindestructible; ajasra-sukhawhose
happiness cannot be obstructed; nirajanadevoid of contamination;
pracomplete; advayawithout a second; muktafree;
updhitafrom all material designations; amtadeathless.
TRANSLATION
You are the one Supreme Soul, the primeval Supreme Personality, the
Absolute Truthself-manifested, endless and beginningless. You are eternal
and infallible, perfect and complete, without any rival and free from all material
designations. Your happiness can never be obstructed, nor have You any
connection with material contamination. Indeed, You are the indestructible
nectar of immortality.
PURPORT
rla rdhara Svm explains how the various terms of this verse
demonstrate that the transcendental body of Lord Ka is free from the
characteristics of material bodies. All material bodies go through six phases:
birth, growth, maturity, reproduction, decline and destruction. But Lord Ka
does not take material birth, since He is the original reality, a fact clearly
indicated here by the word adya, "original." We take our material birth within
a particular material atmosphere, in material bodies that are amalgamations of
various material elements. Since Lord Ka existed long before the creation
of any material atmosphere or element, there is no question of material birth
for His transcendental body.
Similarly, the word pra, meaning "full and complete," refutes the concept
that Lord Ka could grow, since He is ever-existing in fullness. When one's
material body becomes mature, one can no longer enjoy as in youth; but the
words ajasra-sukha, "enjoying unobstructed happiness," indicate that Lord
42
Ka's body never reaches so-called middle age, since it is always full of
spiritual youthful bliss. The word akara, "undiminishing," refutes the
possibility that Lord Ka's body grows old or declines, and the word amta,
"immortal" negates the possibility of death.
In other words, Lord Ka's transcendental body is free from the
transformations of material bodies. The Lord does, however, create
innumerable worlds and expand Himself as innumerable living entities. But
the Lord's so-called reproduction is completely spiritual and does not take
place at a certain phase of bodily existence; rather, it constitutes the Lord's
eternal proclivity to expand His spiritual bliss and glories.
As the Lord states in ruti, prvam evham ihsam: "I alone existed in the
beginning." Therefore here the Lord is called purua pura, "the primeval
enjoyer. "This original purua expands Himself as the Supersoul and enters
every living being. Still, He is ultimately the Absolute Truth, Ka, as stated
in the Gopla-tpan Upaniad: ya skt para-brahmeti govinda
sac-cid-nanda-vigraha vndvana-sura-bhruha-talsnam. "The Absolute
Truth Himself is Govinda, who has an eternal form of bliss and knowledge and
who is sitting beneath the shady desire trees of Vndvana." This Absolute
Truth is beyond material ignorance and beyond even ordinary spiritual
knowledge, as stated in the same Gopla-tpan ruti: vidyvidybhy
bhinna. Thus, in many ways the supremacy of Lord Ka has been
established in the Vedic literature, and it is here confirmed by Lord Brahm
himself.
TEXT 24
=' =''' r='! '`^'!r''!'''
='!r'!''!r'!r'r'''! ='''r'
! =' `^'''! '''''r' '' ''!
43
'' r' r'r'=' +'='!' r'!' '''
eva-vidha tv sakaltmanm api
svtmnam tmtmatay vicakate
gurv-arka-labdhopaniat-sucaku
ye te tarantva bhavntmbudhim
SYNONYMS
evam-vidhamas thus described; tvmYou; sakalaof all; tmanmsouls;
apiindeed; sva-tmnamthe very Soul; tma-tmatayas the Supersoul;
vicakatethey see; gurufrom the spiritual master; arkawho is like the
sun; labdhareceived; upaniatof confidential knowledge; su-cakuby
the perfect eye; yewho; tethey; taranticross over; ivaeasily; bhavaof
material existence; antawhich is not real; ambudhimthe ocean.
TRANSLATION
Those who have received the clear vision of knowledge from the sunlike
spiritual master can see You in this way, as the very Soul of all souls, the
Supersoul of everyone's own self. Thus understanding Your original
personality, they are able to cross over the ocean of illusory material existence.
PURPORT
As confirmed in the Bhagavad-gt (4.9),
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities
44
does not, upon leaving the body, take his birth again in this material world, but
attains My eternal abode, O Arjuna."
TEXT 25
!r'!'' ='!r'r'''!=''!'r'!
r' ' =' '!r' '^'^' ''''r''
5'!' ' +' ''! ''' ' r'r'^'''r'
='!'$ +'! !+'='!+'='! '''!
tmnam evtmatayvijnat
tenaiva jta nikhila prapacitam
jnena bhyo 'pi ca tat pralyate
rajjvm aher bhoga-bhavbhavau yath
SYNONYMS
tmnamYourself; evaindeed; tmatayas the Supreme Soul;
avijnatmfor those who do not understand; tenaby that; evaalone;
jtamis generated; nikhilamthe entire; prapacitammaterial existence;
jnenaby knowledge; bhya apionce again; caand; tatthat material
existence; pralyatedisappears; rajjvmwithin a rope; aheof a snake;
bhogaof the body; bhava-abhavauthe apparent appearance and
disappearance; yathjust as.
TRANSLATION
A person who mistakes a rope for a snake becomes fearful, but he then gives
up his fear upon realizing that the so-called snake does not exist. Similarly, for
those who fail to recognize You as the Supreme Soul of all souls, the expansive
45
illusory material existence arises, but knowledge of You at once causes it to
subside.
PURPORT
Those submerged in illusion see material existence as infinite, just as one
who is submerged in water sees only water all around him. For example,
material scientists and philosophers, submerged deep within the ocean of
material illusion, imagine that material nature extends infinitely in all
directions. In fact, the material creation is a finite ocean of ignorance in which
foolish living entities, such as material scientists, are unceremoniously dunked
by the order of the Supreme Personality of Godhead.
To be trapped in a world in which all things are born and die is certainly a
fearful experience. Anyone trapped in a dark place naturally becomes fearful.
Since material life is always covered by the darkness of ignorance, every
conditioned soul is fearful. The material nature is not ultimate reality, and
thus analysis of matter can never provide answers to ultimate questions. This
dark, snakelike existence called material life immediately disappears as soon as
one opens his eyes to the bright light of Ka consciousness.
TEXT 26
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ajna-sajau bhava-bandha-mokau
dvau nma nnyau sta ta-ja-bhvt
ajasra-city tmani kevale pare
46
vicryame tarav ivhan
SYNONYMS
ajnamanifesting from ignorance; sajauwhich designations;
bhava-bandhabondage to material existence; mokauand liberation;
dvauthe two; nmaindeed; nanot; anyauseparate; staare;
tatrue; ja-bhvtfrom knowledge; ajasra-citiwhose awareness is
unimpeded; tmanithe spirit soul; kevalewho is separate from matter;
parewho is pure; vicryamewhen he is properly distinguished;
taraauwithin the sun; ivajust as; ahanday and night.
TRANSLATION
The conception of material bondage and the conception of liberation are both
manifestations of ignorance. Being outside the scope of true knowledge, they
cease to exist when one correctly understands that the pure spirit soul is
distinct from matter and always fully conscious. At that time bondage and
liberation no longer have any significance, just as day and night have no
significance from the perspective of the sun.
PURPORT
Material bondage is illusion because the living entity actually has no real
relationship with the material world. Because of false ego, the conditioned soul
identifies himself with matter. Therefore so-called liberation is simply the
giving up of an illusion rather than release from actual bondage. Yet even if we
think that the suffering of material illusion is real and that liberation is thus a
meaningful release from suffering, the mere absence of material existence is
still insignificant compared to the achievement of factual spiritual life, which
is the positive eternal reality opposed to the negative illusion of material life.
Ultimately, Ka consciousness, or pure love of Godhead, is the only
47
significant, meaningful and permanent status for every living entity.
Since the darkness of night is caused by the absence of the sun, one would
not experience night within the sun itself, nor would one experience
individual days separated by nights. Similarly, within the pure living entity
there is no material darkness and thus no experience of liberation from such
darkness. When the conditioned soul comes to this platform of pure
consciousness, he becomes fit to associate with the supreme pure, the
Personality of Godhead Himself, in the Lord's own abode.
TEXT 27
r='!'!r'!' '' 'r='!
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!r'! '' '' $' ''
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tvm tmna para matv
param tmnam eva ca
tm punar bahir mgya
aho 'ja-janatjat
SYNONYMS
tvmYou; tmnamthe real self; paramsomething else;
matvthinking; paramsomething else; tmnamYourself; evaindeed;
caalso; tmthe Supreme Self; punaagain; bahioutside;
mgyamust be searched out; ahooh; ajaignorant; janatof persons;
ajatthe ignorance.
48
TRANSLATION
Just see the foolishness of those ignorant persons who consider You to be
some separated manifestation of illusion and who consider the self, which is
actually You, to be something else, the material body. Such fools conclude that
the supreme soul is to be searched for somewhere outside Your supreme
personality.
PURPORT
Lord Brahm is amazed at the gross ignorance of conditioned souls who
consider Lord Ka's supreme spiritual body to be material. Ignorant of the
spiritual form of the Lord, such persons also consider their own material bodies
to be the self, and therefore they conclude that spiritual reality is to be found
somewhere beyond the supreme personality of Lord Ka. Sometimes such
fools consider Lord Ka to be one of many individual souls who together
constitute a single impersonal spiritual entity. Unfortunately, such speculators
are not inclined to hear from the Lord Himself or from the Lord's authorized
representatives, such as Lord Brahm. Because they whimsically speculate on
the nature of the Supreme, their ultimate result is confusion and ignorance,
which they euphemistically describe as "the mystery of life."
TEXT 28
r'+' =' ''r' +'='r'' ='
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'r'''''r''$'r' !
'r' ! ! r' `' ''r' 'r'
antar-bhave 'nanta bhavantam eva
49
hy atat tyajanto mgayanti santa
asantam apy anty ahim antarea
santa gua ta kim u yanti santa
SYNONYMS
anta-bhavewithin the body; anantaO unlimited Lord;
bhavantamYourself; evaindeed; hicertainly; atateverything separate
from You; tyajantarejecting; mgayantisearch out; santathe saintly
devotees; asantamunreal; apieven; antipresent nearby; ahim(the
illusion of) a snake; antareawithout (negating); santamreal; guamthe
rope; tamthat; kim uwhether; yantiappreciate; santapersons who are
spiritually situated.
TRANSLATION
O unlimited Lord, the saintly devotees seek You out within their own bodies
by rejecting everything separate from You. Indeed, how can discriminating
persons appreciate the real nature of a rope lying before them until they refute
the illusion that it is a snake?
PURPORT
One may argue that a person should cultivate self-realization and at the
same time pursue sense gratification for the material body. This proposition is
herein refuted by the example of misidentifying a rope as a snake. One who
mistakes a rope for a snake becomes fearful and thinks of the so-called snake.
But upon discovering that the so-called snake is actually a rope, he experiences
a different emotionreliefand can then ignore the rope. Similarly, because
we misunderstand the material body to be the self, we are experiencing many
emotions in relation to the body. Upon discovering, however, that the body is
simply a bag of material chemicals, we carefully note how this illusion was
50
created and then lose interest in the body. Discovering that we are actually an
eternal soul within the body, we naturally focus our attention on that real self.
Those who are saintly and wise always cultivate Ka consciousness,
spiritual knowledge, having transcended the foolish misidentification of the
body as the self. Such Ka conscious persons go on to realize the Supreme
Personality of Godhead, who dwells within the material body as the
Supersoulthe witness and guide of every living entity. Realization of the
Supersoul and the individual soul is so pleasing and satisfying that a
self-realized person automatically gives up everything irrelevant to his spiritual
advancement.
TEXT 29
'!'' r' =' ''!' '''~
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'!'!r' r'=' +'!=''$'!
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athpi te deva padmbuja-dvaya-
prasda-lenughta eva hi
jnti tattva bhagavan-mahimno
na cnya eko 'pi cira vicinvan
SYNONYMS
athatherefore; apiindeed; teYour; devamy Lord;
pada-ambuja-dvayaof the two lotus feet; prasdaof the mercy; leaby
only a trace; anughtafavored; evacertainly; hiindeed; jntione
knows; tattvamthe truth; bhagavatof the Supreme Personality of Godhead;
mahimnaof the greatness; nanever; caand; anyaanother;
51
ekaone; apialthough; ciramfor a long period; vicinvanspeculating.
TRANSLATION
My Lord, if one is favored by even a slight trace of the mercy of Your lotus
feet, he can understand the greatness of Your personality. But those who
speculate to understand the Supreme Personality of Godhead are unable to
know You, even though they continue to study the Vedas for many years.
PURPORT
This translation is quoted from rla Prabhupda's Caitanya-caritmta,
Madhya-lla, Chapter Six, Text 84.
Lord Ka is very eager to bestow His mercy upon the conditioned living
beings, who are uselessly struggling with the Lord's illusory energy, My. The
conditioned soul struggles for happiness through sense gratification and for
knowledge through mental speculation. Both processes ultimately bring him to
a morose and hopeless condition. If the conditioned soul surrenders to the
lotus feet of Lord Ka and thus acquires even a trace of His causeless mercy,
the whole situation is changed, and the living entity can begin his real life of
bliss and knowledge in Ka consciousness.
TEXT 30
r'r' ' '!' ' +' +'!!!
+'=' '' ='!''' r' ='! r'N!'
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tad astu me ntha sa bhri-bhgo
52
bhave 'tra vnyatra tu v tiracm
yenham eko 'pi bhavaj-jann
bhtv nieve tava pda-pallavam
SYNONYMS
tattherefore; astumay it be; memy; nthaO master; sathat;
bhri-bhgagreatest good fortune; bhavein the birth; atrathis; vor;
anyatrain some other birth; tuindeed; vor; tiracmamong the
animals; yenaby which; ahamI; ekaone; apieven; bhavator Your;
jannmdevotees; bhtvbecoming; nieveI may fully engage in serving;
tavaYour; pda-pallavamlotus feet.
TRANSLATION
My dear Lord, I therefore pray to be so fortunate that in this life as Lord
Brahm or in another life, wherever I take my birth, I may be counted as one of
Your devotees. I pray that wherever I may be, even among the animal species, I
can engage in devotional service to Your lotus feet.
TEXT 31
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''' F''' '9!'' ' '!^'''='!
aho 'ti-dhany vraja-go-ramaya
stanymta ptam atva te mud
ys vibho vatsatartmajtman
53
yat-tptaye 'dypi na clam adhvar
SYNONYMS
ahooh; ati-dhanymost fortunate; vrajaof Vndvana; gothe cows;
ramayaand the gops; stanyathe breast-milk; amtamwhich is like
nectar; ptamhas been drunk; atvafully; teby You; mudwith
satisfaction; ysmof whom; vibhoO almighty Lord;
vatsatara-tmaja-tmanin the form of the calves and the sons of the
cowherd women; yatwhose; tptayefor the satisfaction; adya apieven
until now; nanot; caand; alamsufficient; adhvarthe Vedic
sacrifices.
TRANSLATION
O almighty Lord, how greatly fortunate are the cows and ladies of
Vndvana, the nectar of whose breast-milk You have happily drunk to Your
full satisfaction, taking the form of their calves and children! All the Vedic
sacrifices performed from time immemorial up to the present day have not given
You as much satisfaction.
TEXT 32
$! +'!'''$! +'!''
'!! ''''! `'!'
'''' '''!'
'' ! ' ''!r'''
aho bhgyam aho bhgya
nanda-gopa-vrajaukasm
54
yan-mitra paramnanda
pra brahma santanam
SYNONYMS
ahowhat great; bhgyamfortune; ahowhat great; bhgyamfortune;
nandaof Mahrja Nanda; gopaof the other cowherd men;
vraja-okasmof the inhabitants of Vrajabhmi; yatof whom; mitramthe
friend; parama-nandamthe supreme bliss; pramcomplete;
brahmathe Absolute Truth; santanameternal.
TRANSLATION
How greatly fortunate are Nanda Mahrja, the cowherd men and all the
other inhabitants of Vrajabhmi! 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.
PURPORT
Madhya-ll, Chapter Six, Text 149.
TEXT 33
''! r' +'!'''$'!'' r' r'!='!r'!'
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r' '' ''`''' `' `r'''!'
'!='! ''! '" `'' '''='' r'!'=' r'
e tu bhgya-mahimcyuta tvad stm
55
ekdaaiva hi vaya bata bhri-bhg
etad-dhka-caakair asakt pibma
arvdayo 'ghry-udaja-madhv-amtsava te
SYNONYMS
emof these (residents of Vndvana); tuhowever; bhgyaof the good
fortune; mahimthe greatness; acyutaO infallible Supreme Lord;
tvatso much; stmlet it be; ekdaathe eleven; eva hiindeed;
vayamwe; bataoh; bhri-bhgare most fortunate; etatof these
devotees; hkaby the senses; caakai(which are like) drinking cups;
asaktrepeatedly; pibmawe are drinking; arva-dayaLord iva and
the other chief demigods; aghri-udajaof the lotus feet; madhuthe honey;
amta-savamwhich is a nectarean, intoxicating beverage; teof You.
TRANSLATION
Yet even though the extent of the good fortune of these residents of
Vndvana is inconceivable, we eleven presiding deities of the various senses,
headed by Lord iva, are also most fortunate, because the senses of these
devotees of Vndvana are the cups through which we repeatedly drink the
nectarean, intoxicating beverage of the honey of Your lotus feet.
TEXT 34
r'< +'!'''$ '' `''''`=''!
''[! `^' ''' `r''!" `''! '+''' `'
'''='r' r' '^'^' +'!='!' `'
r='9!'' ''r''' ' r'' ''' ='
56
tad bhri-bhgyam iha janma kim apy aavy
yad gokule 'pi katamghri-rajo-'bhiekam
yaj-jvita tu nikhila bhagavn mukundas
tv adypi yat-pada-raja ruti-mgyam eva
SYNONYMS
tatthat; bhri-bhgyamthe greatest good fortune; ihahere; janmathe
birth; kim apiany whatsoever; aavymin the forest (of Vndvana);
yatwhich; gokulein Gokula; apieven; katamaof any (of the devotees);
aghriof the feet; rajaby the dust; abhiekambathing; yatwhose;
jvitamlife; tuindeed; nikhilamwhole; bhagavnthe Supreme
Personality of Godhead; mukundaLord Mukunda; tubut; adya apieven
until now; yatwhose; pda-rajadust of the feet; rutiby the Vedas;
mgyamsought after; evacertainly.
TRANSLATION
My greatest possible good fortune would be to take any birth whatever in
this forest of Gokula and have my head bathed by the dust falling from the lotus
feet of any of its residents. Their entire life and soul is the Supreme Personality
of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in
the Vedic mant r as.
PURPORT
This verse indicates that Lord Brahm desires to take birth even as the
smallest blade of grass in Vndvana so that the holy residents of the Lord's
abode may walk upon his head and bless him with the dust of their feet. Being
realistic, Lord Brahm does not aspire to directly achieve the dust of Lord
Ka's feet; rather, he aspires for the mercy of the Lord's devotees. rla
Vivantha Cakravart hkura explains that Brahm is willing to take birth
57
even as a stone in a paved footpath in the Lord's abode. Since Brahm is the
creator of the entire universe, we can just imagine the glorious position of the
residents of Vndvana.
The Lord's devotees achieve their exalted position by unalloyed devotion
and love. One cannot achieve such spiritual opulence by any puffed-up
material process of personal improvement. In Ka, the Supreme Personality of
Godhead, rla Prabhupda reveals the mind of Brahm as follows: "But if I am
not so fortunate as to take birth within the forest of Vndvana, I beg to be
allowed to take birth outside the immediate area of Vndvana so that when
the devotees go out they will walk over me. Even that would be a great fortune
for me. I am just aspiring for a birth in which I will be smeared by the dust of
the devotees' feet."
TEXT 35
''! '! '''='!''!' r' +'='!' ` =' !r' r' ''!
' r'! ='H`^'!r`^' r=''' `'!'''''' Or'
' ''!=' '' r''!'' ' `^'! r='!' =' ='!''r'!
''(!'!' ' 6r'''!r'r'''''!!!'!''!r='r `r'
e ghoa-nivsinm uta bhavn ki deva rteti na
ceto viva-phalt phala tvad-apara kutrpy ayan muhyati
sad-ved iva ptanpi sa-kul tvm eva devpit
yad-dhmrtha-suht-priytma-tanaya-prays tvat-kte
SYNONYMS
emto these; ghoa-nivsinmresidents of the cowherd community;
utaindeed; bhavnYour Lordship; kimwhat; devaO Supreme
Personality of Godhead; rtwill give; itithinking thus; naour;
58
cetamind; viva-phaltthan the supreme source of all benedictions;
phalama reward; tvatthan You; aparamother; kutra apianywhere;
ayatconsidering; muhyatibecomes bewildered; sat-vetby disguising
herself as a devotee; ivaindeed; ptanthe demoness Ptan; apieven;
sa-kulalong with her family members, Baksura and Aghsura; tvmYou;
evacertainly; devaO Lord; pitwas made to attain; yatwhose;
dhmahomes; arthawealth; suhtfriends; priyadear relatives;
tmabodies; tanayachildren; pralife air; ayand minds;
tvat-ktededicated to You.
TRANSLATION
My mind becomes bewildered just trying to think of what reward other than
You could be found anywhere. You are the embodiment of all benedictions,
which You bestow upon these residents of the cowherd community of
Vndvana. You have already arranged to give Yourself to Ptan and her
family members in exchange for her disguising herself as a devotee. So what is
left for You to give these devotees of Vndvana, whose homes, wealth, friends,
dear relations, bodies, children and very lives and hearts are all dedicated only
to You?
TEXT 36
r'!='!!!'' r' '!'
r'!='r`!!! $ ! $'
r'!=''! $! '" `''!"!
''!='r `'! ' r' ''!
tvad rgdaya stens
tvat kr-gha gham
59
tvan moho 'ghri-nigao
yvat ka na te jan
SYNONYMS
tvatfor that long; rga-dayamaterial attachment and so on;
stenthieves; tvatfor that long; kr-ghama prison; ghamone's
home; tvatfor that long; mohathe bewilderment of family affection;
aghriupon their feet; nigaashackles; yvatas long as; kaO Lord
Ka; nado not become; teYour (devotees); janany persons.
TRANSLATION
My dear Lord Ka, until people become Your devotees, their material
attachments and desires remain thieves, their homes remain prisons, and their
affectionate feelings for their family members remain foot-shackles.
PURPORT
Apparently, the residents of Vndvana, the abode of Lord Ka, are
simple householders engaged in ordinary affairs such as herding cows, cooking,
rearing children and performing religious ceremonies. However, all these
activities are intensely engaged in the loving service of Lord Ka. The
residents of Vndvana perform all activities in pure Ka consciousness and
thus exist on the most exalted platform of liberated life. Otherwise, the same
activities performed without Ka consciousness constitute ordinary bondage
to the material world.
Thus, one should not misunderstand the exalted position of the residents of
Vndvana, nor should one consider oneself highly religious simply because
one performs ordinary domestic affairs very enthusiastically, but without
Ka consciousness. By focusing our passionate attachment on our family and
society, we are completely deviated from the progressive path of Ka
60
consciousness. Conversely, if we engage our family in the loving service of the
Lord, our endeavors to maintain our family become part and parcel of our
progressive spiritual duties.
In conclusion, by studying the extraordinary status of the residents of
Vndvana, we can see that the essential quality of their lives is pure Ka
consciousnessthe rendering of loving service to the Lord without a trace of
material desire or mental speculation. Such loving service to the original
Personality of Godhead immediately creates the atmosphere of r
Vndvana-dhma, the kingdom of God.
TEXT 37
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prapaca niprapaco 'pi
viambayasi bh-tale
prapanna-janatnanda-
sandoha prathitu prabho
SYNONYMS
prapacamthat which is material; niprapacacompletely transcendental
to material existence; apialthough; viambayasiYou imitate; bh-taleon
the surface of the earth; prapannawho are surrendered; janatof people;
nanda-sandohamthe great variety of different kinds of ecstasies;
prathitumin order to spread; prabhoO master.
61
TRANSLATION
My dear master, although You have nothing to do with material existence,
You come to this earth and imitate material life just to expand the varieties of
ecstatic enjoyment for Your surrendered devotees.
PURPORT
rla Vivantha Cakravart hkura points out that just as a lamp does not
seem to shine as brightly in sunlight as it does in the shade, or as a diamond
does not seem as brilliant on a silver platter as it does on a plate of blue glass,
the Lord's pastimes as Govinda do not seem as amazing in the transcendental
abode of Vaikuha as they do within the material realm of My. Lord Ka
comes to the earth and acts toward His pure devotees exactly like a devoted
son, boyfriend, husband, father, friend and so on, and within the darkness of
material existence these brilliant, liberated pastimes give unlimited ecstasy to
the surrendered devotees of the Lord.
In his Ka, the Supreme Personality of Godhead, rla Prabhupda quotes
Lord Brahm as follows: "I can also understand that Your appearance as a small
cowherd boy, a child of the cowherd men, is not at all a material activity. You
are so much obliged by their affection that You are here to enthuse them with
more loving service by Your transcendental presence. "
TEXT 38
'!'r' =' '!'r'
` '_r''! ' ' '+'!
'''! =''' ''! ='!'!
62
=' +'=' r'=' !! '
jnanta eva jnantu
ki bahkty na me prabho
manaso vapuo vco
vaibhava tava go-cara
SYNONYMS
jnantapersons who think they are aware of Your unlimited potency;
evacertainly; jnantulet them think like that; kimwhat is the use;
bahu-uktywith many words; nanot; memy; prabhoO Lord;
manasaof the mind; vapuaof the body; vcaof the words;
vaibhavamopulences; tavaYour; go-carawithin the range.
TRANSLATION
There are people who say, "I know everything about Ka." Let them think
that way. As far as I am concerned, I do not wish to speak very much about this
matter. O my Lord, let me say this much: As far as Your opulences are
concerned, they are all beyond the reach of my mind, body and words.
PURPORT
Madhya-lla, Chapter Twenty-one, Text 27.
TEXT 39
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'=' r=' =' r' '=' `
63
r='' =' '!r'! '!'!
'! r''='!'' r''
anujnhi m ka
sarva tva vetsi sarva-dk
tvam eva jagat ntho
jagad etat tavrpitam
SYNONYMS
anujnhiplease give leave; mmto me; kaO Lord Ka;
sarvameverything; tvamYou; vetsiknow; sarva-dkall-seeing;
tvamYou; evaalone; jagatmof all the universes; nthathe master;
jagatuniverse; etatthis; tavato You; arpitamis offered.
TRANSLATION
My dear Ka, I now humbly request permission to leave. Actually, You are
the knower and seer of all things. Indeed, You are the Lord of all the universes,
and yet I offer this one universe unto You.
PURPORT
In his Ka, the Supreme Personality of Godhead, rla Prabhupda has
quoted Lord Brahm as follows: "My dear Lord, although You are the Supreme
Lord of all creation, I sometimes falsely think that I am the master of this
universe. I may be master of this universe, but there are innumerable
universes, and there are also innumerable Brahms who preside over these
universes. But actually You are the master of them all. As the Supersoul in
everyone's heart, You know everything. Please, therefore, accept me as Your
surrendered servant. I hope that You will excuse me for disturbing You in Your
pastimes with Your friends and calves. Now if You will kindly allow me, I will
64
immediately leave so You can enjoy Your friends and calves without my
presence."
The words sarva tva vetsi sarva-dk are very significant here. Lord Ka
knows everything and sees everything, and therefore Lord Brahm did not
need to remain in Vndvana to maintain his personal loving contact with the
Lord. In fact, as the creator of the universe, Lord Brahm was somewhat out of
place in the simple, blissful atmosphere of Vndvana, where Lord Ka was
exhibiting His supreme opulences in herding cows, enjoying picnics, playing
games and so on.
Upon seeing the intense love the residents of Vndvana had for Lord
Ka, Brahm felt unqualified to remain there. He was not eager to give up
the Lord's association, but he felt it better to return to his personal devotional
service in Brahmaloka. Somewhat embarrassed and unhappy over his foolish
attempt at bewildering the Lord, Brahm preferred to resume his
transcendental loving service rather than try to enjoy the Lord's presence.
TEXT 40
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r-ka vi-kula-pukara-joa-dyin
km-nirjara-dvija-padadhi-vddhi-krin
uddharma-rvara-hara kiti-rkasa-dhrug
-kalpam rkam arhan bhagavan namas te
SYNONYMS
65
r-kaO Lord Ka; vi-kulaof the Yadu dynasty; pukarato the
lotus; joapleasure; dyinO You who bestow; kmof the earth;
nirjarathe demigods; dvijathe brhmaas; pauand of the animals;
udadhiof the great oceans; vddhithe increase; krinO You who cause;
uddharmaof atheistic principles; rvaraof the darkness; haraO
dispeller; kitiupon the earth; rkasaof the demons; dhrukthe
opponent; -kalpamuntil the end of the universe; -arkamas long as the
sun shines; arhanO supremely worshipable Deity; bhagavanO Supreme
Personality of Godhead; namaI offer my respectful obeisances; teunto
You.
TRANSLATION
My dear r Ka, You bestow happiness upon the lotuslike Vi dynasty
and expand the great oceans consisting of the earth, the demigods, the
br hmaas and the cows. You dispel the dense darkness of irreligion and oppose
the demons who have appeared on this earth. O Supreme Personality of
Godhead, as long as this universe exists and as long as the sun shines, I will
offer my obeisances unto You.
PURPORT
According to rla Santana Gosvm, Lord Brahm is here engaged in the
ecstasy of nma-sakrtana, glorifying various holy names of Lord Ka that
indicate His variegated pastimes. Lord Ka expertly suppressed the demoniac
population of the earth, which became unbearable with the advent of
demoniac politicians like Kasa, Jarsandha and iupla. Similarly, in
modern society there are many so-called God-fearing people who are actually
attracted to demoniac existence. Such persons become enlivened with the
setting of the sun and go out in the darkness to enjoy life in restaurants,
nightclubs, discotheques, hotels and so on, which are all simply meant for
illicit sex, intoxication, gambling and meat-eating. Then there are those who
66
openly defy God and His laws, declaring themselves atheists and demons. Both
the covert and the overt enemies of the Lord constitute an unholy burden for
the earth, and Lord Ka descends to expertly remove this burden.
Here Lord Brahm indirectly states that Lord Ka should remove
Brahm's own subtle atheism, which had led him to try to exert illusory power
over Lord Ka. According to rla Vivantha Cakravart hkura, Lord
Brahm, in his shame, felt himself to be like a brahma-rkasa from Satyaloka
who had come to the earth to disturb Lord Ka and His intimate friends and
calves. Brahm is lamenting that although Lord Ka is most exalted, the
Lord of all lords, because He had appeared before Brahm in such a simple and
innocent featuredecorated with a stick, a conchshell, ornaments, red clay, a
peacock feather and so on, and sporting with His cowherd
boyfriendsBrahm dared to challenge Him. Concerning Brahm's prayers, of
which this verse is the conclusion, rla Vivantha Cakravart hkura states,
"May these prayers of Brahm, which take away all doubts and broadcast all
the definitive conclusions of devotional service, become the expert
craftsmanship of the foundation of my consciousness."
TEXT 41
''! ` ='!'
1r''+' '' +' '!'
' ''`'' ''!''!
'r='!+' '!(!r'!
='''!' 'r''''9r'
r-uka uvca
ity abhiya bhmna
tri parikramya pdayo
67
natvbha jagad-dht
sva-dhma pratyapadyata
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; abhiyaoffering
praise; bhmnamto the unlimited Supreme Lord; trithree times;
parikramyacircumambulating; pdayoat His feet; natvbowing down;
abhamdesired; jagatof the universe; dhtthe creator; sva-dhmato
his personal abode; pratyapadyatareturned.
TRANSLATION
ukadeva Gosvm said: Having thus offered his prayers, Brahm
circumambulated his worshipable Lord, the unlimited Personality of Godhead,
three times and then bowed down at His lotus feet. The appointed creator of
the universe then returned to his own residence.
PURPORT
Although Lord Brahm had prayed to take birth as a blade of grass in
Vndvana or even in the area surrounding Vndvana, Lord Ka, by His
silent response to Brahm's prayers, indicated that Brahm should return to his
own abode. First Brahm had to complete his personal devotional service of
universal creation; then he could come to Vndvana and get the mercy of the
inhabitants there. In other words, a devotee should always be attentive to
executing his personal devotional service properly. This is more important
than trying to live in the Lord's abode.
TEXT 42
r'r'! '' 5'!''' +'!='!'
68
='+' =' '!!=''r'!'
='r'!' '' ^'''!'''
'''!'' =' '^' ='`'
tato 'nujpya bhagavn
sva-bhuva prg avasthitn
vatsn pulinam ninye
yath-prva-sakha svakam
SYNONYMS
tatathen; anujpyagiving permission; bhagavnthe Supreme Lord;
sva-bhuvamto His own son (Brahm); prkfrom before;
avasthitnsituated; vatsnthe calves; pulinamto the shore of the river;
ninyeHe brought; yath-prvajust as before; sakhamwhere the friends
were present; svakamHis own.
TRANSLATION
After granting His son Brahm permission to leave, the Supreme Personality
of Godhead took the calves, who were still where they had been a year earlier,
and brought them to the riverbank, where He had been taking His meal and
where His cowherd boyfriends remained just as before.
PURPORT
The word sva-bhuvam, "to His own son," indicates that Lord Ka forgave
the offense Brahm had committed and treated him with affection, as His son.
It is stated in this verse that the original cowherd boyfriends and calves were
situated just as before: near the bank of the Yamun River and in the forest,
respectively. Previously the calves had disappeared within the forest and Lord
69
Ka had gone to search for them. Not finding them, the Lord had returned
to the riverbank to discuss the situation with His cowherd boyfriends, but they
had also disappeared. Now the cows were once again in the forest and the
boyfriends once again on the bank of the river, ready to take their lunch.
According to rla Santana Gosvm, the calves and boys remained in the
forest and on the riverbank, respectively, for one full year. Lord Brahm did
not actually take them away to another place. By the Lord's omnipotent
illusory energy, the gops and other residents of Vndvana did not notice the
calves and boys, nor did the calves and boys notice the passing of a year's time
or feel any hunger, cold or thirst. All this was part of the pastime arranged by
the Lord's illusory potency. Lord Brahm thought, "I have kept all the boys and
calves of Gokula sleeping on the bed of my mystic potency, and to this very
day they have not risen. A similar number of boys and calves have been
playing with Ka for one whole year, yet they are different from the ones
illusioned by my mystic potency. Who are they? Where did they come from?"
Nothing is invisible to the Supreme Lord. Thus Lord Ka appeared to be
searching for the calves and boys only to enact the dramatic pastime of
bewildering Lord Brahm. After Brahm surrendered and offered prayers,
Lord Ka returned to the original boys and calves, who appeared exactly as
before, although their size had somewhat increased because of one year's
growth.
According to rla Vivantha Cakravart hkura, since Lord Ka was
playing exactly like an innocent young cowherd boy in Vndvana, after
four-headed Brahm offered his prayers the Lord maintained His role as a
young cowherd boy and thus remained silent before Brahm. Ka's silence
indicates the following thoughts: "Where did this four-headed Brahm come
from? What is he doing? What are these words he keeps on speaking? I am busy
looking for My calves. I am just a cowherd boy and do not understand all this."
Lord Brahm had considered Lord Ka an ordinary cowherd boy and had
treated Him as such. After accepting Brahm's prayers, Ka continued to
play as a cowherd boy and thus did not answer the four-headed Brahm.
70
Rather, Ka was more interested in rejoining His cowherd boyfriends for the
picnic lunch on the bank of the Yamun River.
TEXT 43
`'?''' ''!r' '
'!! '! '!r'!r''
`'!'!''!$r'! !''
'!!'' ' ' '+' `!
ekasminn api yte 'bde
prea cntartmana
ka-myhat rjan
kardha menire 'rbhak
SYNONYMS
ekasminone; apialthough; ytehaving passed; abdeyear;
pra-amthe Lord of their lives; caand; antarwithout; tmanaof
themselves; kaof Lord Ka; myby the illusory potency;
hatcovered; rjanO King; kaa-ardhamhalf a moment;
menirethey thought; arbhakthe boys.
TRANSLATION
O King, although the boys had passed an entire year apart from the Lord of
their very lives, they had been covered by Lord Ka's illusory potency and
thus considered that year merely half a moment.
TEXT 44
71
` ` ' =''r'$
'!''!'! $r'' r''
'''! $r' '!r'=' '
+'! ='' r'!r'`'
ki ki na vismarantha
my-mohita-cetasa
yan-mohita jagat sarvam
abhka vismttmakam
SYNONYMS
kim kimwhat indeed; na vismarantipersons do not forget; ihain this
world; my-mohitabewildered by illusion; cetasawhose minds; yatby
which; mohitambewildered; jagatthe world; sarvamentire;
abhkamconstantly; vismta-tmakammaking one forget even one's own
self.
TRANSLATION
What indeed is not forgotten by those whose minds are bewildered by the
Lord's illusory potency? By that power of My, this entire universe remains in
perpetual bewilderment, and in this atmosphere of forgetfulness no one can
understand his own identity.
PURPORT
It is clearly stated here that the entire universe is bewildered. Thus even
great demigods like Indra and Brahm are not exempt from the principle of
forgetfulness. Since Lord Ka exercised His internal illusory potency over
72
His cowherd boyfriends and calves, it is not at all astonishing that for one year
they could not remember their position. Indeed, by the Lord's external illusory
potency the conditioned souls forget their existence not only for one year but
for many billions and billions of years as they transmigrate throughout the
kingdom of ignorance called the material world.
TEXT 45
'N '6 `'!
='!!r' r' 'r' $'!
' `! ''''+'! ' `='^'
$r' '!'' +' ''r'!'
cu ca suhda ka
sv-gata te 'ti-rahas
naiko 'py abhoji kavala
ehta sdhu bhujyatm
SYNONYMS
cuthey spoke; caand; suhdathe friends; kamto Lord Ka;
su-gatamhave come all the way back; teYou; ati-rahasvery quickly;
nanot; ekaone; apieven; abhojihas been eaten; kavalamorsel;
ehiplease come; itahere; sdhuproperly; bhujyatmtake Your meal.
TRANSLATION
The cowherd boyfriends said to Lord Ka: You have returned so quickly!
We have not eaten even one morsel in Your absence. Please come here and take
Your meal without distraction.
73
PURPORT
The words sv-gata te 'ti-rahas indicate that the cowherd boys were
congratulating Lord Ka for having brought the calves back so quickly from
the forest. Now Lord Ka's beloved friends urged Him to sit down properly
and eat to His full satisfaction. According to rla Prabhupda's Ka, the
Supreme Personality of Godhead, the cowherd boyfriends felt quite jubilant and
were eager to eat with their dear friend, Ka.
TEXT 46
r'r'! $'' 6'' `'!!
'+''='6r'' '$!+' ` `
'! '' N'! '!
''='r' r' =''! '''
tato hasan hkeo
'bhyavahtya sahrbhakai
daraya carmjagara
nyavartata vand vrajam
SYNONYMS
tatathen; hasansmiling; hkeaLord Ka, the master of everyone's
senses; abhyavahtyataking lunch; sahaalong with; arbhakaithe
cowherd boys; darayanshowing; carmathe skin; jagaramof the python
Aghsura; nyavartataHe returned; vantfrom the forest; vrajamto the
village of Vraja.
74
TRANSLATION
Then Lord Hkea, smiling, finished His lunch in the company of His
cowherd friends. While they were returning from the forest to their homes in
Vraja, Lord Ka showed the cowherd boys the skin of the dead serpent
Aghsura.
TEXT 47
'$ '' '=''''!r' ='''r'!]`
'! [!'=' ! ^'' ]`='! r'='!?'
='r'!' ! !?'' !!r'''=''`r'
!! '' ! r'=' '! '='=' '! !! B'
barha-prasna-vana-dhtu-vicitritga
proddma-veu-dala-ga-ravotsavhya
vatsn gann anuga-gta-pavitra-krtir
gop-dg-utsava-di pravivea goham
SYNONYMS
barhawith peacock feathers; prasnaflowers; vana-dhtuand forest
minerals; vicitritadecorated; agaHis transcendental body;
proddmagreat; veu-dalaa flute made from the branch of a bamboo tree;
gaof the buffalo horn; ravaby the resounding; utsavawith a festival;
hyaresplendent; vatsnthe calves; gancalling; anugaby His
companions; gtasung; pavitrapurifying; krtiHis glories; gopof the
cowherd women; dkfor the eyes; utsavaa festival; dithe vision of
Him; praviveaHe entered; gohamthe cow pasture.
75
TRANSLATION
Lord Ka's transcendental body was decorated with peacock feathers and
flowers and painted with forest minerals, and His bamboo flute loudly and
festively resounded. As He called out to His calves by name, His cowherd
boyfriends purified the whole world by chanting His glories. Thus Lord Ka
entered the cow pasture of His father, Nanda Mahrja, and the sight of His
beauty at once produced a great festival for the eyes of all the cowherd women.
PURPORT
According to rla Jva Gosvm and rla Vivantha Cakravart hkura,
the gops mentioned here are the elder cowherd ladies such as mother Yaod,
who loved Ka with parental affection. Ka's cowherd boyfriends were so
proud of Ka's wonderful activities that while entering the village they all
sang His glories.
TEXT 48
9!' ' '$!=''!^'!
'''!! !'' ' '!
$r'! '='r'! =''' '!'!
1r' '!^'! '' '!
adynena mah-vylo
yaod-nanda-snun
hato 'vit vaya csmd
iti bl vraje jagu
76
SYNONYMS
adyatoday; anenaby Him; mah-vylaa great serpent; yaodof
Yaod; nandaand Mahrja Nanda; snunby the son; hatahas been
killed; avithave been saved; vayamwe; caand; asmtfrom that
demon; itithus; blthe boys; vrajein Vndvana; jagusang.
TRANSLATION
As the cowherd boys reached the village of Vraja, they sang, "Today Ka
saved us by killing a great serpent!" Some of the boys described Ka as the
son of Yaod, and others as the son of Nanda Mahrja.
PURPORT
Actually, Lord Ka had killed the demon Aghsura one-year earlier, but
the boys, bewildered by the mystic potency of Brahm for one year, did not
notice the time passing and thus thought that on that very day Lord Ka had
killed the demon Aghsura and was now returning home with them.
TEXT 49
'!'! ='!'
'' ''! <=' `'!
1''!' ' '! `' +'=' r'
''! '+' r''' =' r'! `''
='! <=' '=''' `''r'!'
r-rjovca
77
brahman parodbhave ke
iyn prem katha bhavet
yo 'bhta-prvas tokeu
svodbhavev api kathyatm
SYNONYMS
r-rj uvcathe King said; brahmanO brhmaa, ukadeva;
para-udbhavefor the offspring of another; keLord Ka; iynso
much; premlove; kathamhow; bhavetcan be; yawhich;
abhta-prvaunprecedented; tokeu-for the children; sva-udbhaveutheir
own offspring; apieven; kathyatmplease explain.
TRANSLATION
King Parkit said: O brhmaa, how could the cowherd women have
developed for Ka, someone else's son, such unprecedented pure love-love
they never felt even for their own children? Please explain this.
TEXT 50
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'=' ''!''' +' r'!'!
' '' ='!r' =' ='('+'
1r' '''r''=''!9!'
r'('+'r''' =' $
r-uka uvca
sarvem api bhtn
npa svtmaiva vallabha
78
itare 'patya-vittdys
tad-vallabhatayaiva hi
SYNONYMS
r-uka uvcar ukadeva Gosvm said; sarvemfor all; apiindeed;
bhtnmcreated living beings; npaO King; sva-tmone's own self;
evacertainly; vallabhadearmost; itareothers; apatyachildren;
vittawealth; dyand so on; tatof that self; vallabhataybased on the
dearness; eva hiindeed.
TRANSLATION
r ukadeva Gosvm said: O King, for every created being the dearmost
thing is certainly his own self. The dearness of everything elsechildren,
wealth and so onis due only to the dearness of the self.
PURPORT
Sometimes modern thinkers become puzzled when they study the
psychology of moral behavior. Although every living entity is inclined toward
self-preservation, as stated here, sometimes a person voluntarily sacrifices his
own apparent interest through philanthropic or patriotic activities, such as
giving his money for the benefit of others or giving his life for the national
interest. Such so-called selfless behavior appears to contradict the principle of
material self-centeredness and self-preservation.
As explained in this verse, however, a living entity serves his society,
nation, family and so on only because these objects of affection represent the
expanded concept of false ego. A patriot sees himself as a great servitor of a
great nation, and thus he sacrifices his life to gratify his sense of egotism.
Similarly, it is common knowledge that a man feels great pleasure by thinking
that he is sacrificing everything to please his dear wife and children. A man
79
derives great egotistic pleasure by seeing himself as a selfless well-wisher of his
so-called family and community. Thus, to gratify his proud sense of false ego, a
man is prepared even to lay down his life. This apparently contradictory
behavior is yet another demonstration of the bewilderment of material life,
which has neither rhyme nor reason, being a manifestation of gross ignorance
of the nonmaterial soul.
TEXT 51
r'!' '''! h' $
='='`!r'' $'!'
' r''! ''r'!^''~
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tad rjendra yath sneha
sva-svaktmani dehinm
na tath mamatlambi-
putra-vitta-ghdiu
SYNONYMS
tattherefore; rja-indraO best of kings; yathas; snehathe affection;
sva-svakaof each individual; tmanifor the self; dehinmof the
embodied beings; nanot; taththus; mamat-lambifor that which one
identifies with as his possessions; putrasons; vittawealth; ghahomes;
diuand so on.
TRANSLATION
For this reason, O best of kings, the embodied soul is self-centered: he is
80
more attached to his own body and self than to his so-called possessions like
children, wealth and home.
PURPORT
It is now common practice all over the world for a mother to kill her own
child within the womb if the birth of that child represents any inconvenience
for her. Similarly, grown children eagerly place their elderly parents in lonely
institutions rather than be inconvenienced by their presence at home. These
and innumerable other examples prove that people in general are more
attached to their own body and self, which represent "I-ness," than to their
family and other possessions, which represent "my-ness." Although
conditioned souls are very proud of their so-called love for society, family and
so forth, in reality every conditioned soul is acting on the platform of gross or
subtle selfishness.
TEXT 52
$!r'='!'! '' '!'
'' !''''''
'''! $ '''r'''
r''! ' O' '' ' r''
dehtma-vdin pusm
api rjanya-sattama
yath deha priyatamas
tath na hy anu ye ca tam
SYNONYMS
deha-tma-vdinmwho ascribe to the view that the body is the self;
81
pusmfor persons; apiindeed; rjanya-sat-tamaO best of kings;
yathas; dehathe body; priya-tamamost dear; taththus; nanot;
hicertainly; anurelative; yewhich things; caand; tamto that.
TRANSLATION
Indeed, for persons who think the body is the self, O best of kings, those
things whose importance lies only in their relationship to the body are never as
dear as the body itself.
TEXT 53
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r'O '! '!r'='r'''
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'='r'!'!! '^''''
deho 'pi mamat-bhk cet
tarhy asau ntma-vat priya
yaj jryaty api dehe 'smin
jvit balyas
SYNONYMS
dehathe body; apialso; mamatof possessiveness; bhkthe focus;
cetif; tarhithen; asauthat body; nanot; tma-vatin the same way as
the soul; priyadear; yatbecause; jryatiwhen it is growing old;
apieven; dehethe body; asminthis; jvita-the desire to remain
living; balyasvery strong.
82
TRANSLATION
If a person comes to the stage of considering the body "mine" instead of
"me," he will certainly not consider the body as dear as his own self. After all,
even as the body is growing old and useless, one's desire to continue living
remains strong.
PURPORT
The word mamat-bhk is very significant here. An ordinary, foolish person
thinks, "I am this body." A more discriminating, intelligent person thinks,
"This is my body." In the literature and folklore of ordinary people we find the
common theme of an old, decrepit person dreaming of obtaining a new, young
body. Thus, even ordinary persons pick up the notion of self-realization,
instinctively understanding that it is possible for the soul to exist in many
different bodies.
As the body of an intelligent person becomes old and useless, he strongly
desires to live, even when he knows that his body cannot live much longer.
This indicates he is gradually becoming aware that his self is more important
than his body. Thus simply the desire for life can indirectly bring one to a
preliminary understanding of self-realization. And in this case as well, one's
basic attachment is to one's own self and not to that which supposedly belongs
to oneself.
It may be pointed out that the entire discussion between King Parkit and
ukadeva Gosvm regarding the dearness of one's own self is ultimately meant
for broaching the subject of why the cows and cowherd ladies of Vndvana
considered Ka more dear than their own selves and certainly more dear
than their own offspring. The discussion proceeds as follows.
TEXT 54
83
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'=' ''!''' $'!'
r'' ' =' '`^'
'! r'+'!''
tasmt priyatama svtm
sarvem api dehinm
tad-artham eva sakala
jagad etac carcaram
SYNONYMS
tasmttherefore; priya-tamamost dear; sva-tmone's own self;
sarvemfor all; apiindeed; dehinmembodied living beings;
tat-arthamfor the sake of it; evacertainly; sakalamall; jagatthe
created universe; etatthis; cara-acaramwith its moving and nonmoving
entities.
TRANSLATION
Therefore it is his own self that is most dear to every embodied living being,
and it is simply for the satisfaction of this self that the whole material creation
of moving and nonmoving entities exists.
PURPORT
The word carcaram indicates moving living entities, such as animals, and
nonmoving living entities, such as trees. Or the word may also refer to moving
possessions, such as one's family and pets, and nonmoving possessions, such as
one's house and household paraphernalia.
84
TEXT 55
`'!' ''=' $ r=''
!r'!''^'^'!r''!'
'!(r'!'' '! '''''
$='!+'!r' '!''''!
kam enam avehi tvam
tmnam akhiltmanm
jagad-dhitya so 'py atra
dehvbhti myay
SYNONYMS
kamLord Ka, the Supreme Personality of Godhead; enamthis;
avehijust try to understand; tvamyou; tmnamthe Soul;
akhila-tmanmof all living entities; jagat-hityafor the benefit of the
whole universe; saHe; apicertainly; atrahere; deha human being;
ivalike; bhtiappears; myayby His internal potency.
TRANSLATION
You should know Ka to be the original Soul of all living entities. For the
benefit of the whole universe, He has, out of His causeless mercy, appeared as
an ordinary human being. He has done this by the strength of His internal
potency.
PURPORT
In the Caitanya-caritmta, Madhya-lla, Chapter Twenty, Text 162, rla
Prabhupda comments on this verse as follows: "Parkit Mahrja asked
85
ukadeva Gosvm why Ka was so beloved by the residents of Vndvana,
who loved Him even more than their own offspring or life itself. At that time,
ukadeva Gosvm replied that everyone's tm, or soul, is very, very dear,
especially to all living entities who have accepted material bodies. However,
that tm, the spirit soul, is part and parcel of Ka. For this reason, Ka is
very dear to every living entity. Everyone's body is very dear to oneself, and
one wants to protect the body by all means because within the body the soul is
living. Due to the intimate relationship between the soul and the body, the
body is important and dear to everyone. Similarly, the soul, being part and
parcel of Ka, the Supreme Lord, is very, very dear to all living entities.
Unfortunately, the soul forgets his constitutional position and thinks he is
only the body (dehtma-buddhi). Thus the soul is subjected to the rules and
regulations of material nature. When a living entity, by his intelligence,
reawakens his attraction for Ka, he can understand that he is not the body
but part and parcel of Ka. Thus filled with knowledge, he no longer labors
under attachment to the body and everything related to the body (janasya
moho 'yam aha mameti [SB 5.5.8]). Material existence, wherein one thinks, 'I
am the body, and this belongs to me,' is also illusory. One must redirect his
attraction to Ka. rmad-Bhgavatam (1.2.7) states,
vsudeve bhagavati
bhakti-yoga prayojita
janayaty u vairgya
jna ca yad ahaitukam
'By rendering devotional service unto the Personality of Godhead, r Ka,
one immediately acquires causeless knowledge and detachment from the
world.' "
TEXT 56
86
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`'! '!h' ''! '
+'!='d '''^'^'
'!''r='$ `''
vastuto jnatm atra
ka sthsnu cariu ca
bhagavad-rpam akhila
nnyad vastv iha kicana
SYNONYMS
vastutain fact; jnatmfor those who understand; atrain this world;
kamLord Ka; sthsnustationary; cariumoving; caand;
bhagavat-rpamthe manifest forms of the Personality of Godhead;
akhilameverything; nanothing; anyatelse; vastusubstance; ihahere;
kicanaat all.
TRANSLATION
Those in this world who understand Lord Ka as He is see all things,
whether stationary or moving, as manifest forms of the Supreme Personality of
Godhead. Such enlightened persons recognize no reality apart from the Supreme
Lord Ka.
PURPORT
Everything exists within Lord Ka, and Lord Ka exists within
everything. Still, the order of progression is always from the energetic to the
expanded energy. Lord Ka is the original identity, from whom all other
identities emanate. He is the supreme energetic, from whom all categories and
87
dimensions of energy become manifest. Thus, our personal bodies, self, family,
friends, nation, planet, universe and so on are all manifestations of the
Supreme Lord, who expands Himself through His personal potencies. Lord
Ka is certainly the supreme object of our love and attraction, and other
objects, such as body, family and home, should be secondary objects of our
affection. Moreover, a close analytic study of the actual situation will reveal
that even the secondary objects of love are also manifestations of Lord Ka.
The conclusion is that Lord Ka is our only friend and object of love.
In his Ka, the Supreme Personality of Godhead, rla Prabhupda
comments on this verse as follows: "Without being an expansion of Ka,
nothing can be attractive. Whatever is attractive within the cosmic
manifestation is due to Ka. Ka is therefore the reservoir of all pleasure.
The active principle of everything is Ka, and highly elevated
transcendentalists see everything in connection with Him. In the
Caitanya-caritmta it is stated that a mah-bhgavata, a highly advanced
devotee, sees Ka as the active principle in all movable and immovable living
entities. Therefore he sees everything within this cosmic manifestation in
relation to Ka."
TEXT 57
'=' ''!''' ='r' '!
+'!='!'! +'='r' 'r'
r'''!'' +'!='!' `'!
`'r'r' *`'''r'!'
sarvem api vastn
bhvrtho bhavati sthita
tasypi bhagavn ka
kim atad vastu rpyatm
88
SYNONYMS
sarvemof all; apiindeed; vastnmentities; bhva-arthathe
original, unmanifested causal phase of material nature; bhavatiis;
sthitaestablished; tasyaof that unmanifest nature; apieven;
bhagavnthe Supreme Personality of Godhead; kaLord Ka;
kimwhat; atatseparate from Him; vastuthing; rpyatmmay be
ascertained.
TRANSLATION
The original, unmanifested form of material nature is the source of all
material things, and the source of even that subtle material nature is the
Supreme Personality of Godhead, Ka. What, then, could one ascertain to be
separate from Him?
TEXT 58
''!'r'! '' ''''('=''^'='
'$r'' '' '''''!! ' !
+'='!' ''=' r''' '' ''
'' '' ''''! ' r' ''!'
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
SYNONYMS
89
samrithaving taken shelter; yethose who; padaof the feet;
pallavalike flower buds; plavamwhich are a boat; mahatof the total
material creation, or of the great souls; padamthe shelter; puyasupremely
pious; yaawhose fame; mura-areof the enemy of the demon Mura;
bhavaof the material existence; ambudhithe ocean; vatsa-padamthe
hoof-print of a calf; param padamthe supreme abode, Vaikuha; padam
padamat every step; yatwhere; vipadmof material miseries; nanone;
temfor them.
TRANSLATION
For those who have accepted the boat of the lotus feet of the Lord, who is
the shelter of the cosmic manifestation and is famous as Murri, the enemy of
the Mura demon, the ocean of the material world is like the water contained in
a calf's hoof-print. Their goal is par a padam, Vaikuha, the place where
there are no material miseries, not the place where there is danger at every step.
PURPORT
This translation is taken from rla Prabhupda's commentary on the
Bhagavad-gt As It Is, Chapter Two, Text 51.
According to rla rdhara Svm, this verse summarizes the knowledge
presented in this section of the rmad-Bhgavatam. Lord Ka's lotus feet are
described as pallava, flower buds, because they are most tender and of a pinkish
hue. According to rla Santana Gosvm, the word pallava also indicates
that Lord Ka's lotus feet are just like desire trees, which can fulfill all the
desires of the Lord's pure devotees. Even exalted devotees like r Nrada, who
are themselves the great shelter for the conditioned souls in this universe,
personally take shelter of the lotus feet of Lord r Ka. Thus it is natural
that when Lord Ka manifested Himself as all the young boys and calves of
Vndvana, their parents were more attracted to them than previously. Lord
Ka is the reservoir of all pleasure and, being all-attractive, the ultimate
90
object of everyone's love.
TEXT 59
r'' '=' '!^''!r'
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etat te sarvam khyta
yat po 'ham iha tvay
tat kaumre hari-kta
paugae parikrtitam
SYNONYMS
etatthis; teunto you; sarvamall; khytamdescribed; yatwhich;
parequested; ahamI; ihain this regard; tvayby you; tatthat;
kaumrein His early childhood (up to the end of His fifth year);
hari-ktamperformed by Lord Hari; paugaein later childhood
(beginning with His sixth year); parikrtitamglorified.
TRANSLATION
Since you inquired from me, I have fully described to you those activities of
Lord Hari that were performed in His fifth year but not celebrated until His
sixth.
TEXT 60
91
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etat suhdbhi carita murrer
aghrdana dvala-jemana ca
vyaktetarad rpam ajorv-abhiava
van gann eti naro 'khilrthn
SYNONYMS
etatthese; suhdbhialong with the cowherd friends; caritampastimes;
murreof Lord Murri; agha-ardanamthe subduing of the demon
Aghsura; dvalaon the grass in the forest; jemanamthe taking of lunch;
caand; vyakta-itaratsupramundane; rpamthe transcendental form of
the Lord; ajaby Lord Brahm; uruelaborate; abhiavamthe offering of
prayers; vanhearing; ganchanting; etiattains; naraany person;
akhila-arthnall desirable things.
TRANSLATION
Any person who hears or chants these pastimes Lord Murri performed with
His cowherd friendsthe killing of Aghsura, the taking of lunch on the forest
grass, the Lord's manifestation of transcendental forms, and the wonderful
prayers offered by Lord Brahmis sure to achieve all his spiritual desires.
PURPORT
According to rla Santana Gosvm, even one who is only inclined to
hear and chant the pastimes of Lord Ka will achieve spiritual perfection.
92
Many devotees seriously engaged in propagating Ka consciousness are often
so busy that they cannot chant and hear the pastimes of the Lord to their full
satisfaction. However, simply by their intense desire to always chant and hear
about Lord Ka, they will achieve spiritual perfection. Of course, as far as
possible one should actually vibrate these transcendental pastimes of the Lord.
TEXT 61
=' ='$! `! '!
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eva vihrai kaumrai
kaumra jahatur vraje
nilyanai setu-bandhair
markaotplavandibhi
SYNONYMS
evamthus; vihraiwith pastimes; kaumraiof boyhood;
kaumramthe childhood age up to five years; jahatuthey passed;
vrajein the land of Vndvana; nilyanaiwith sports of chasing about;
setu-bandhaiwith the building of bridges; markaa-utplavanawith the
jumping around of monkeys; dibhiand so on.
TRANSLATION
In this way the boys spent their childhood in the land of Vndvana playing
hide-and-go-seek, building play bridges, jumping about like monkeys and
93
engaging in many other such games.
PURPORT
According to rla Santana Gosvm, the word nilyanai refers to games
such as hide-and-go-seek or cops and robbers. Sometimes the boys would jump
around like the monkeys in Lord Rmacandra's army and then enact the
building of the bridge to r Lak by constructing play bridges in lakes or
ponds. Sometimes the boys would imitate the pastime of churning the ocean of
milk, and sometimes they would play catch with balls. We can find full
pleasure in the spiritual world, with the simple condition that everything be
performed in pure love of Godhead, Ka consciousness.
Thus end the purports of the humble servants of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fourteenth Chapter of the
rmad-Bhgavatam, entitled "Brahm's Prayers to Lord Ka."
15. The Killing of Dhenuka, the Ass Demon
This chapter describes how Lord Balarma and Lord Ka, while tending
Their cows in the pastures of Vndvana, killed Dhenuksura, enabled the
residents of Vndvana to eat the fruits of the tla trees and saved the young
cowherds from Kliya's poison.
Revealing Their boyhood (paugaa) phase of pastimes, Rma and Ka
were one day bringing the cows to pasture when They entered an attractive
forest decorated with a clear lake. There They began playing forest sports
along with Their friends. Pretending to tire, Lord Baladeva laid His head upon
94
the lap of a cowherd boy and rested as Lord Ka helped relieve His elder
brother's fatigue by massaging His feet. Then Ka also placed His head on
the lap of a cowherd boy to rest, and another cowherd boy massaged His feet.
In this way Ka, Balarma and Their cowherd friends enjoyed various
pastimes.
During this play, rdm, Subala, Stoka-ka and other cowherd boys
described to Rma and Ka a wicked and irrepressible demon named
Dhenuka, who had assumed the form of a jackass and was living in the
Tlavana forest near Govardhana Hill. This forest was full of many varieties of
sweet fruits. But fearing this demon, no one dared try to relish the taste of
those fruits, and thus someone had to kill the demon and all his associates.
Lord Rma and Lord Ka, hearing of the situation, set off for this forest to
fulfill the desire of Their companions.
Arriving at the Tlavana, Lord Balarma shook many fruits out of the palm
trees, and as soon as He did so the jackass demon, Dhenuka, ran swiftly to
attack Him. But Balarma grabbed his hind legs with one hand, whirled him
around and threw him into the top of a tree, thus slaying him. All of
Dhenuksura's friends, overcome by fury, then rushed to attack, but Rma and
Ka took hold of them one by one, swung them around and killed them,
until the disturbance was finally finished. When Ka and Balarma returned
to the cowherd community, Yaod and Rohi placed Them on their
respective laps. They kissed Their faces, fed Them with finely prepared food
and then put Them to bed.
Some days later Lord Ka went with His friends, but without His older
brother, to the banks of the Klind in order to tend the cows. The cows and
cowherd boys became very thirsty and drank some water from the Klind. But
it had been contaminated with poison, and they all fell unconscious on the
riverbank. Ka then brought them back to life by the merciful rain of His
glance, and all of them, regaining their consciousness, appreciated His great
mercy.
95
TEXT 1
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r-uka uvca
tata ca paugaa-vaya-rtau vraje
babhvatus tau pau-pla-sammatau
g crayantau sakhibhi sama padair
vndvana puyam atva cakratu
SYNONYMS
r-uka uvcar ukadeva Gosvm said; tatathen; caand; paugaa
vayathe age of paugaa (years six to ten); ritauattaining; vrajein
Vndvana; babhvatuThey (Rma and Ka) became; tauthe two of
Them; pau-plaas cowherds; sammatauappointed; gthe cows;
crayantautending; sakhibhi samamalong with Their friends;
padaiwith the marks of Their feet vndvanam-r Vndvana;
puyamauspicious; atvaextremely, cakratu-They made.
TRANSLATION
ukadeva Gosvm said: When Lord Rma and Lord Ka attained the age
of paugaa [six to ten] while living in Vndvana, the cowherd men allowed
Them to take up the task of tending the cows. Engaging thus in the company of
96
Their friends, the two boys rendered the land of Vndvana most auspicious by
imprinting upon it the marks of Their lotus feet.
PURPORT
Lord Ka wanted to encourage His cowherd boyfriends, who had been
swallowed by Aghsura and then stolen by Lord Brahm. Therefore the Lord
decided to bring them into the palm-tree forest called Tlavana, where there
were many delicious ripe fruits. Since Lord Ka's spiritual body had
apparently grown slightly in age and strength, the senior men of Vndvana,
headed by Nanda Mahrja, decided to promote Ka from the task of
herding calves to the status of a regular cowherd boy. He would now take care
of the full-grown cows, bulls and oxen. Out of great affection, Nanda Mahrja
had previously considered Ka too small and immature to take care of
full-grown cows and bulls. It is stated in the Krttika-mhtmya section of the
Padma Pura:
uklam krttike tu
smt gopam budhai
tad-dind vsudevo 'bhd
gopa prva tu vatsapa
"The eighth lunar day of the bright fortnight of the month of Krttika is
known by authorities as Gopam. From that day, Lord Vsudeva served as a
cowherd, whereas previously He had tended the calves."
The word padai indicates that Lord Ka blessed the earth by walking on
her surface with His lotus feet. The Lord wore no shoes or other footgear but
walked barefoot in the forest, giving great anxiety to the girls of Vndvana,
who feared that His soft lotus feet would be injured.
TEXT 2
97
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tan mdhavo veum udrayan vto
gopair gadbhi sva-yao balnvita
pan purasktya paavyam viad
vihartu-kma kusumkara vanam
SYNONYMS
tatthus; mdhavaLord r Mdhava; veumHis flute;
udrayansounding; vtasurrounded; gopaiby the cowherd boys;
gadbhiwho were chanting; sva-yaaHis glories;
bala-anvitaaccompanied by Lord Balarma; panthe animals;
purasktyakeeping in front; paavyamfull of nourishment for the cows;
viatHe entered; vihartu-kmadesiring to enjoy pastimes;
kusuma-karamrich with flowers; vanamthe forest.
TRANSLATION
Thus desiring to enjoy pastimes, Lord Mdhava, sounding His flute,
surrounded by cowherd boys who were chanting His glories, and accompanied
by Lord Baladeva, kept the cows before Him and entered the Vndvana forest,
which was full of flowers and rich with nourishment for the animals.
PURPORT
rla Santana Gosvm has explained the various meanings of the word
mdhava as follows: Mdhava normally indicates Ka to be "the Lord, who is
98
the consort of the goddess of fortune, Lakm." This name also implies that
Lord Ka descended in the dynasty of Madhu. Since the spring season is also
known as Mdhava, it is understood that as soon as Lord Ka entered the
Vndvana forest, it automatically exhibited all the opulences of spring,
becoming filled with flowers, breezes and a celestial atmosphere. Another
reason Lord Ka is known as Mdhava is that He enjoys His pastimes in
madhu, the taste of conjugal love.
Lord Ka would loudly sound His flute as He entered the forest of r
Vndvana, thus giving inconceivable bliss to all the residents of His
hometown, Vraja-dhma. These simple pastimes of playfully entering the
forest, playing on the flute and so forth were performed daily in the spiritual
land of Vndvana.
TEXT 3
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tan maju-gholi-mga-dvijkula
mahan-mana-prakhya-paya-sarasvat
vtena jua ata-patra-gandhin
nirkya rantu bhagavn mano dadhe
SYNONYMS
tatthat forest; majucharming; ghoawhose sounds; aliwith bees;
mgaanimals; dvijaand birds; kulamfilled; mahatof great souls;
manathe minds; prakhyaresembling; payawhose water;
99
sarasvatwith a lake; vtenaby the wind; juamserved; ata-patraof
hundred-petaled lotuses; gandhinwith the fragrance; nirkyaobserving;
rantumto take pleasure; bhagavnthe Supreme Personality of Godhead;
manaHis mind; dadheturned.
TRANSLATION
The Supreme Personality of Godhead looked over that forest, which
resounded with the charming sounds of bees, animals and birds, and which was
enhanced by a lake whose clear water resembled the minds of great souls and by
a breeze carrying the fragrance of hundred-petaled lotuses. Seeing all this, Lord
Ka decided to enjoy the auspicious atmosphere.
PURPORT
Lord Ka saw that the Vndvana forest was giving pleasure to all five
senses. The bees, birds, and animals made charming sounds that brought sweet
pleasure to the ears. The wind was faithfully rendering service to the Lord by
blowing throughout the forest, carrying the cool moisture of a transparent lake
and thus giving pleasure to the sense of touch. By the sweetness of the wind,
even the sense of taste was being stimulated, and the fragrance of lotus flowers
was bringing pleasure to the nostrils. And the entire forest was endowed with
heavenly beauty, which was giving spiritual bliss to the eyes. rla Vivantha
Cakravart hkura has thus explained the significance of this verse.
TEXT 4
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100
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sa tatra tatrrua-pallava-riy
phala-prasnoru-bharea pdayo
spac chikhn vkya vanaspatn mud
smayann ivhgra-jam di-prua
SYNONYMS
saHe; tatra tatraall around; aruareddish; pallavaof their buds;
rywith the beauty; phalaof their fruits; prasnaand flowers;
uru-bhareawith the heavy burden; pdayoat His two feet;
spattouching; ikhnthe tips of their branches; vkyaseeing;
vanaspatnthe lordly trees; mudwith joy; smayanlaughing; ivaalmost;
haspoke; agra-jamto His elder brother, Lord Balarma; di-pruathe
primeval Supreme Lord.
TRANSLATION
The primeval Lord saw that the stately trees, with their beautiful reddish
buds and their heavy burden of fruits and flowers, were bending down to touch
His feet with the tips of their branches. Thus He smiled gently and addressed
His elder brother.
PURPORT
The words mud smayann iva indicate that Lord Ka was in a joking
mood. He knew that the trees were actually bowing down to worship Him. But
in the following verse the Lord, speaking in a friendly, lighthearted mood,
gives the credit to His brother, Balarma.
TEXT 5
101
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r-bhagavn uvca
aho am deva-varmarrcita
pdmbuja te sumana-phalrhaam
namanty updya ikhbhir tmanas
tamo-'pahatyai taru-janma yat-ktam
SYNONYMS
r-bhagavn uvcaLord r Ka said; ahooh; amthese; deva-varaO
best of Lords (r Balarma); amaraby the immortal demigods;
arcitamworshiped; pda-ambujamto the lotus feet; teof You;
sumanaof flowers; phalaand fruits; arhaamofferings; namantithey
are bowing down; updyapresenting; ikhbhiwith their heads;
tmanatheir own; tamadarkness of ignorance; apahatyaifor the
purpose of eliminating; taru-janmatheir birth as trees; yatby which
ignorance; ktamcreated.
TRANSLATION
The Supreme Personality of Godhead said: O greatest of Lords, just see how
these trees are bowing their heads at Your lotus feet, which are worshipable by
the immortal demigods. The trees are offering You their fruits and flowers to
eradicate the dark ignorance that has caused their birth as trees.
102
PURPORT
The trees of Vndvana were thinking that because of past offenses they
had now taken birth as trees and, being immovable, could not accompany Lord
Ka in His wanderings throughout the Vndvana area. In fact, all the
creatures of Vndvana, including the trees and cows, were great souls who
could personally associate with the Supreme Personality of Godhead. But
because of ecstatic sentiments of separation, the trees considered themselves in
ignorance and thus tried to purify themselves by bowing down at the lotus feet
of Ka and Balarma. Lord Ka understanding their mentality,
simultaneously glanced at them with affection and praised their devotional
service before His older brother, Balarma.
TEXT 6
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ete 'linas tava yao 'khila-loka-trtha
gyanta di-purunupatha bhajante
pryo am muni-ga bhavadya-mukhy
gha vane 'pi na jahaty anaghtma-daivam
SYNONYMS
etethese; alinabees; tavaYour; yaaglories; akhila-lokafor all
worlds; trthamthe place of pilgrimage; gyantaare chanting;
di-puruaO original Personality of Godhead; anupathamfollowing You
103
along the path; bhajantethey are engaged in worshiping; pryafor the
most part; amthese; muni-gagreat sages; bhavadyaamong Your
devotees; mukhythe most intimate; ghamhidden; vanewithin the
forest; apieven though; na jahatithey do not abandon; anaghaO sinless
one; tma-daivamtheir own worshipable Deity.
TRANSLATION
O original personality, these bees must all be great sages and most elevated
devotees of Yours, for they are worshiping You by following You along the path
and chanting Your glories, which are themselves a holy place for the entire
world. Though You have disguised Yourself within this forest, O sinless one,
they refuse to abandon You, their worshipable Lord.
PURPORT
The word gham is significant in this verse. It indicates that although the
Supreme Personality of Godhead in His form of Ka or Balarma appears
like an ordinary human being within the material world, great sages always
recognize the Lord as the Supreme Absolute Truth. All the transcendental
forms of Godhead are eternal and full of bliss and knowledge, exactly the
opposite of our material bodies, which are temporary and full of misery and
ignorance.
One meaning of the word trtha is "the means for crossing beyond material
existence." Simply by hearing the glories of the Supreme Lord or by chanting
them, one immediately comes to the spiritual platform, beyond material
existence. Thus the Lord's transcendental glories are here described as a trtha
for everyone in the world. The word gyanta indicates that great sages give up
their vows of silence and other selfish processes to glorify the activities of the
Supreme Lord. Real silence means to not speak nonsense, to limit one's verbal
activities to those sounds, statements and discussions relevant to the loving
104
service of the Supreme Lord.
The word anagha indicates that the Supreme Lord never performs sinful or
offensive activities. The word also indicates that the Lord immediately excuses
a sin or offense committed by a sincere loving devotee who may accidentally
deviate from the Lord's service. In the specific context of this verse, the word
anagha indicates that Lord Balarma was not disturbed by the bees who were
constantly following Him (anupatham). The Lord blessed them by saying, "O
bees, come into My confidential grove and feel free to taste its fragrance."
TEXT 7
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ntyanty am ikhina ya mud hariya
kurvanti gopya iva te priyam kaena
sktai ca kokila-ga gham gatya
dhany vanaukasa iyn hi sat nisarga
SYNONYMS
ntyantiare dancing; amthese; ikhinapeacocks; yaO worshipable
Lord; mudwith joy; hariyathe female deer; kurvantiare making;
gopyathe gops; ivaas if; tefor You; priyamgratification;
kaenaby their glancing; sktaiwith Vedic prayers; caand;
kokila-gathe cuckoos; ghamto their home; gatyawho has arrived;
dhanyfortunate; vana-okasathe residents of the forest; iynsuch;
hiindeed; satmof saintly personalities; nisargathe nature.
105
TRANSLATION
O worshipable one, these peacocks are dancing before You out of joy, these
doe are pleasing You with affectionate glances, just as the gops do, and these
cuckoos are honoring You with Vedic prayers. All these residents of the forest
are most fortunate, and their behavior toward You certainly befits great souls
receiving another great soul at home.
TEXT 8
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dhanyeyam adya dhara ta-vrudhas tvat-
pda-spo druma-lat karajbhim
nadyo 'draya khaga-mg sadayvalokair
gopyo 'ntarea bhujayor api yat-sph r
SYNONYMS
dhanyfortunate; iyamthis; adyanow; dharathe earth; taher
grasses; vrudhaand bushes; tvatYour; pdaof the feet;
spareceiving the touch; drumathe trees; latand creepers;
kara-jaby Your fingernails; abhimtouched; nadyathe rivers;
adrayaand mountains; khagathe birds; mgand animals;
sadayamerciful; avalokaiby Your glances; gopyathe gops;
antareain between; bhujayoYour two arms; apiindeed; yatfor
106
which; sphmaintains the desire; rthe goddess of fortune.
TRANSLATION
This earth has now become most fortunate, because You have touched her
grass and bushes with Your feet and her trees and creepers with Your
fingernails, and because You have graced her rivers, mountains, birds and
animals with Your merciful glances. But above all, You have embraced the
young cowherd women between Your two arms-a favor hankered after by the
goddess of fortune herself.
PURPORT
The word adya, "now," indicates the time of Lord Balarma and Lord
Ka's appearance on the earth. In His form of Varha, Lord Ka personally
saved the earth, and, indeed, the earth is understood to rest perpetually on the
potency of ea. Both Varha and ea are expansions of Balarma, who is
Himself an expansion of Lord Ka, the original Personality of Godhead.
Lord Ka's statement that "this earth has now become most fortunate"
(dhanyeyam adya dhara) indicates that nothing can equal the blessings of the
Supreme Personality of Godhead in His personal form as Ka, appearing
simultaneously with His plenary expansion, Balarma. The compound word
karajbhim, "touched by Your fingernails," indicates that as Ka and
Balarma would move through the forest They would pick fruits and flowers
from the trees, bushes and creepers and use this paraphernalia in Their
pleasure pastimes. Sometimes They would break leaves off the plants and use
them with the flowers to decorate Their bodies.
Ka and Balarma would glance lovingly and mercifully at all the rivers,
hills and creatures in Vndvana. But the blessing received by the
gopsbeing embraced directly between the Lord's armswas the supreme
benediction, desired even by the goddess of fortune herself. The goddess of
fortune, who lives in Vaikuha on the chest of Lord Nryaa, once desired
107
to be embraced on the chest of r Ka, and thus she performed severe
austerities to achieve this blessing. r Ka informed her that her actual
place was in Vaikuha and that it was not possible for her to dwell upon His
chest in Vndvana. Therefore she begged Ka to allow her to remain on His
chest in the form of a golden line, and He granted her this benediction. rla
Vivantha Cakravart hkura recounts this incident from the Puras.
TEXT 9
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r-uka uvca
eva vndvana rmat
ka prta-man pan
reme sacrayann adre
sarid-rodhasu snuga
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamin this way;
vndvanamwith the forest of Vndvana and its inhabitants;
rmatbeautiful; kaLord Ka; prta-manbeing satisfied in His
mind; panthe animals; remeHe took pleasure; sacrayanmaking
them graze; adrein the vicinity of the mountain; saritof the river;
rodhasuupon the banks; sa-anugatogether with His companions.
108
TRANSLATION
ukadeva Gosvm said: Thus expressing His satisfaction with the beautiful
forest of Vndvana and its inhabitants, Lord Ka enjoyed tending the cows
and other animals with His friends on the banks of the river Yamun below
Govardhana Hill.
TEXTS 10-12
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109
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kvacid gyati gyatsu
madndhliv anuvratai
upagyamna-carita
pathi sakaranvita
anujalpati jalpanta
kala-vkyai uka kvacit
kvacit sa-valgu kjantam
anukjati kokilam
kvacic ca kla-hasnm
anukjati kjitam
abhintyati ntyanta
barhia hsayan kvacit
megha-gambhray vc
nmabhir dra-gn pan
kvacid hvayati prty
go-gopla-manojay
SYNONYMS
kvacitsometimes; gyatiHe sings; gyatsuwhen they are singing;
mada-andhablinded by intoxication; aliuthe bees; anuvrataialong
with His companions; upagyamnabeing chanted; caritaHis pastimes;
pathiupon the path; sakaraa-anvitaaccompanied by Lord Baladeva;
anujalpatiHe chatters in imitation; jalpantamof the chattering;
kala-vkyaiwith broken speech; ukamparrot; kvacitsometimes;
kvacitsometimes; sawith; valgucharming; kjantamcuckooing;
anukjatiHe imitates the cuckooing; kokilamof a cuckoo;
110
kvacitsometimes; caand; kala-hasnmof the swans; anukjati
kjitamimitates the cooing; abhintyatiHe dances in front of;
ntyantamdancing; barhiama peacock; hsayanmaking laugh;
kvacitsometimes; meghalike clouds; gambhiraygrave; vcwith His
voice; nmabhiby name; dra-gnwho had strayed far away; panthe
animals; kvacitsometimes; hvayatiHe calls; prtyaffectionately; goto
the cows; goplaand the cowherd boys; mana-jaywhich (voice) charms
the mind.
TRANSLATION
Sometimes the honeybees in Vndvana became so mad with ecstasy that
they closed their eyes and began to sing. Lord Ka, moving along the forest
path with His cowherd boyfriends and Baladeva, would then respond to the
bees by imitating their singing while His friends sang about His pastimes.
Sometimes Lord Ka would imitate the chattering of a parrot, sometimes,
with a sweet voice, the call of a cuckoo, and sometimes the cooing of swans.
Sometimes He vigorously imitated the dancing of a peacock, making His
cowherd boyfriends laugh. Sometimes, with a voice as deep as the rumbling of
clouds, He would call out with great affection the names of the animals who had
wandered far from the herd, thus enchanting the cows and the cowherd boys.
PURPORT
rla Santana Gosvm explains that Lord Ka would joke with His
friends, saying, "Just look, this peacock does not know how to dance properly,"
whereupon the Lord would vigorously imitate the peacock's dancing, causing
great laughter among His friends. The bees in Vndvana would drink the sap
of the forest flowers, and the combination of this nectar and the association of
r Ka made them mad with intoxication. Thus they closed their eyes in
ecstasy and expressed their satisfaction by humming. And this humming was
also expertly imitated by the Lord.
111
TEXT 13
'`! `! ''`!$~
+'!!'! N '$ !
' ! r' ' '='!'!
+'r'='?'!'' $''!
cakora-krauca-cakrhva-
bhradvj ca barhia
anurauti sma sattvn
bhta-vad vyghra-sihayo
SYNONYMS
cakora-krauca-cakrhva-bhradvjn cathe cakora, krauca, cakrhva and
bhradvja birds; barhiathe peacocks; anurauti smaHe would call out in
imitation of; sattvnmtogether with the other creatures; bhta-vatacting
as if afraid; vyghra-sihayoof the tigers and lions.
TRANSLATION
Sometimes He would cry out in imitation of birds such as the cakor as,
kr au cas, cakr hvas, bhr advj as and peacocks, and sometimes He would run
away with the smaller animals in mock fear of lions and tigers.
PURPORT
The word bhta-vat, "as if afraid," indicates that Lord Ka played just like
an ordinary boy and ran with the smaller forest creatures in mock fear of the
lions and tigers. Actually, in Vndvana, the abode of the Lord, the lions and
112
tigers are not violent, and thus there is no reason to fear them.
TEXT 14
`'r`"!'''!r'
!! ''! r']`! '''$ !'
=''' ='''''r''!''
''!' ='!$'!+'
kvacit kr-parirnta
gopotsagopabarhaam
svaya viramayaty rya
pda-savhandibhi
SYNONYMS
kvacitsometimes; krby playing; parirntamfatigued; gopaof a
cowherd boy; utsagathe lap; upabarhaamusing as His pillow;
svayampersonally; viramayatirelieves Him from His fatigue; ryamHis
elder brother; pda-savhana-dibhiby massaging His feet and offering
other services.
TRANSLATION
When His elder brother, fatigued from playing, would lie down with His
head upon the lap of a cowherd boy, Lord Ka would help Him relax by
personally massaging His feet and offering other services.
PURPORT
The word pda-savhandibhi indicates that Lord Ka would massage
113
Balarma's feet, fan Him and bring Him river water to drink.
TEXT 15
' r''r'! !!''r' `!''
='^!r'! '' '''r'! ''
! $r'$r'! !! ''!^'!'
$'r'! ''!'! 'r'
ntyato gyata kvpi
valgato yudhyato mitha
ghta-hastau gopln
hasantau praaasatu
SYNONYMS
ntyatawho were dancing; gyatasinging; kva apisometimes;
valgatamoving about; yudhyatafighting; mithawith one another;
ghta-hastauholding Their hands together; goplnthe cowherd boys;
hasantaulaughing; praaasatuThey offered praise.
TRANSLATION
Sometimes, as the cowherd boys danced, sang, moved about and playfully
fought with each other, Ka and Balarma, standing nearby hand in hand,
would glorify Their friends' activities and laugh.
TEXT 16
`'r''('='r'^'' ''
114
''' (''`'! r'
=' '' ^'!''' '! r'
!! ''! r']`! '''$ !
kvacit pallava-talpeu
niyuddha-rama-karita
vka-mlraya ete
gopotsagopabarhaa
SYNONYMS
kvacitsometimes; pallavamade from new twigs and buds; talpeuupon
beds; niyuddhafrom the fighting; ramaby fatigue; karitaworn out;
vkaof a tree; mlaat the base; rayataking shelter; eteHe lay
down; gopa-utsagathe lap of a cowherd boy; upabarhaaas His pillow.
TRANSLATION
Sometimes Lord Ka grew tired from fighting and lay down at the base of a
tree, resting upon a bed made of soft twigs and buds and using the lap of a
cowherd friend as His pillow.
PURPORT
The word pallava-talpeu implies that Lord Ka expanded Himself into
many forms and lay down upon the many beds of twigs, leaves and flowers
hastily constructed by His enthusiastic cowherd friends.
TEXT 17
''!' ='!$' ' `
115
`'''' '$!r''
'' $r'''!''!'!
='''' ''='''''
pda-savhana cakru
kecit tasya mahtmana
apare hata-ppmno
vyajanai samavjayan
SYNONYMS
pda-savhanamthe massaging of the feet; cakrudid; kecitsome of
them; tasyaof Him; mah-tmanagreat souls; apareothers;
hata-ppmnawho were free from all sins; vyajanaiwith fans;
samavjayanperfectly fanned Him.
TRANSLATION
Some of the cowherd boys, who were all great souls, would then massage His
lotus feet, and others, qualified by being free of all sin, would expertly fan the
Supreme Lord.
PURPORT
The word samavjayan indicates that the cowherd boys fanned the Lord
very carefully and expertly, creating gentle and cooling breezes.
TEXT 18
'' r'' *`''!!
116
''! 5'!' '$!r''
!!''r' ' '$!!'
h' $^'?''''' '!'
anye tad-anurpi
manojni mahtmana
gyanti sma mah-rja
sneha-klinna-dhiya anai
SYNONYMS
anyeothers; tat-anurpisuitable for the occasion;
mana-jniattractive to the mind; mah-tmanaof the great personality
(Lord Ka); gyanti smathey would sing; mah-rjaO King Parkit;
snehaby love; klinnamelted; dhiyatheir hearts; anaislowly.
TRANSLATION
My dear King, other boys would sing enchanting songs appropriate to the
occasion, and their hearts would melt out of love for the Lord.
TEXT 19
=' '! !r'!r' =''!''''!
!! ''!r''r=' 'r' =' "''''
' '!^'!^'r'''!''('='!
'!'' '' '!''=''!' r'
eva nightma-gati sva-myay
117
goptmajatva caritair viambayan
reme ram-llita-pda-pallavo
grmyai sama grmya-vad a-ceita
SYNONYMS
evamin this way; nighahidden away; tma-gatiHis personal
opulence; sva-myayby His own mystical potency; gopa-tmajatvamthe
status of being the son of a cowherd; caritaiby His activities;
viambayanpretending; remeHe enjoyed; ramby the goddess of
fortune; llitaattended; pda-pallavaHis feet, which are tender like new
buds; grmyai samamtogether with village persons; grmya-vatlike a
village personality; a-ceitaalthough also displaying feats unique to the
Supreme Lord.
TRANSLATION
In this way the Supreme Lord, whose soft lotus feet are personally attended
by the goddess of fortune, concealed His transcendental opulences by His
internal potency and acted like the son of a cowherd. Yet even while enjoying
like a village boy in the company of other village residents, He often exhibited
feats only God could perform.
TEXT 20
'!'! '!' !! ''!^'!
!' `'!='''! '^'!
' '^'r'! ` `'!!9!
!! ''! ' ! '' =''
118
rdm nma goplo
rma-keavayo sakh
subala-stokakdy
gop premedam abruvan
SYNONYMS
rdm nmanamed rdm; goplathe cowherd boy;
rma-keavayoof Lord Rma and Lord Ka; sakhthe friend;
subala-stokaka-dySubala, Stokaka and others; gopcowherd
boys; premwith love; idamthis; abruvanspoke.
TRANSLATION
Once, some of the cowherd boysrdm, the very close friend of Rma
and Ka, along with Subala, Stokaka and otherslovingly spoke the
following words.
PURPORT
The word prem, "with love," indicates that the request the cowherd boys
are about to place before Lord Ka and Lord Balarma is motivated by love,
not personal desire. The cowherd boys were eager for Ka and Balarma to
exhibit Their pastimes of killing demons and to enjoy the delicious fruits of
the Tla forest, and therefore they made the following request.
TEXT 21
!' !' '$!'!$!
`'! ''$ !
1r'! '=' ' '$
119
='' r'!^'!^''@`^''
rma rma mah-bho
ka dua-nibarhaa
ito 'vidre su-mahad
vana tlli-sakulam
SYNONYMS
rma rmaO Rma: mah-bho-O mighty-armed one; kaO Ka;
dua-nibarhaaO eliminator of the miscreants; itafrom here;
avidrenot far; su-mahatvery expansive; vanama forest; tla-liwith
rows of palm trees; sakulamfilled.
TRANSLATION
[The cowherd boys said:] O Rma, Rma, mighty-armed one! O Ka,
destroyer of the miscreants! Not far from here is a very great forest filled with
rows of palm trees.
PURPORT
As stated in the r Varha Pura:
asti govardhana nma
ketra parama-durlabham
mathur-pacime bhge
adrd yojana-dvayam
"Not far from the western side of Mathur, at a distance of two yojanas [sixteen
miles], is the holy place named Govardhana, which is most difficult to attain."
It is also stated in the Varha Pura:
120
asti tla-vana nma
dhenaksura-rakitam
mathur-pacime bhge
adrd eka-yojanam
"Not far from the western side of Mathur, one yojana away [eight miles], is the
forest known as Tlavana, which was guarded by Dhenuksura." Thus it
appears that the Tlavana forest is located midway between Mathur and
Govardhana Hill. The forest of Tlavana is described in the r Hari-vaa as
follows:
sa tu dea sama snigdha
su-mahn ka-mttika
darbha-prya sthul-bhto
lora-pa-varjita
"The land there is even, smooth and very expansive. The earth is black,
densely covered with darbha grass and devoid of stones and pebbles."
TEXT 22
`^'!' r'' +' !
''r'r' ''r'r'!' '
'r' `r='='`(!'
'' ' `' !r''!
phalni tatra bhri
patanti patitni ca
santi kintv avaruddhni
dhenukena durtman
121
SYNONYMS
phalnithe fruits; tatrathere; bhrivery many; patantiare falling;
patitnihave already fallen; caand; santithey are; kintuhowever;
avaruddhnikept under control; dhenukenaby Dhenuka; durtmanthe
evil one.
TRANSLATION
In that Tlavana forest many fruits are falling from the trees, and many are
already lying on the ground. But all the fruits are being guarded by the evil
Dhenuka.
PURPORT
The demon Dhenuka would not allow anyone to eat the delicious ripe palm
fruits of the Tlavana, and Ka's young boyfriends protested this unjust
usurpation of the right to enjoy the fruits of a public forest.
TEXT 23
'! 'r'='''! '' ! !'
$ `'! ^'*`''''`
!r'r' ^'''^' ''
5'!r'+'' _+'=' r'
so 'ti-vryo 'suro rma
he ka khara-rpa-dhk
tma-tulya-balair anyair
jtibhir bahubhir vta
122
SYNONYMS
sahe; ati-vryavery powerful; asuraa demon; rmaO Rma; he
kaO Ka; khara-rpathe form of an ass; dhkassuming;
tma-tulyaequal to himself; balaiwhose strength; anyaiwith others;
jtibhicompanions; bahubhimany; vtasurrounded.
TRANSLATION
O Rma, O Ka! Dhenuka is a most powerful demon and has assumed the
form of an ass. He is surrounded by many friends who have assumed a similar
shape and who are just as powerful as he.
TEXT 24
r''!r `r''!$!!
+'r' ' +'''$'
' ' =''r' '''! !!
'''' `=' ='' r''
tasmt kta-narhrd
bhtair nbhir amitra-han
na sevyate pau-gaai
paki-saghair vivarjitam
SYNONYMS
tasmtof him; kta-nara-hrtwho has eaten human beings;
bhtaiwho are afraid; nbhiby the human beings; amitra-hanO killer
of enemies; na sevyateis not resorted to; pau-gaaiby the various
123
animals; paki-saghaiby the flocks of birds; vivarjitamabandoned.
TRANSLATION
The demon Dhenuka has eaten men alive, and therefore all people and
animals are terrified of going to the Tla forest. O killer of the enemy, even the
birds are afraid to fly there.
PURPORT
The cowherd boyfriends of Lord Ka and Lord Balarma encouraged the
two brothers to go at once to the Tla forest and kill the ass demon. Indeed,
here they address the brothers as amitra-han, "killer of the enemy." The
cowherd boys were engaged in ecstatic meditation upon the potency of the
Supreme Personality of Godhead and reasoned thus: "Ka has already killed
terrible demons like Baka and Agha, so what is so special about this obnoxious
jackass named Dhenuka, who has become public enemy number one in
Vndvana?"
The cowherd boys wanted Ka and Balarma to kill the demons so that all
the pious inhabitants of Vndvana could enjoy the fruits in the Tla forest.
Thus they requested the special favor that the ass demons be killed.
TEXT 25
='9r' '+' `'' ='! !
`^'!' ' +'! '
'' =' ' +'! ''!
=''' ''! '='! Or'
vidyante 'bhukta-prvi
124
phalni surabhi ca
ea vai surabhir gandho
vicno 'vaghyate
SYNONYMS
vidyanteare present; abhukta-prvinever before tasted; phalnifruits;
surabhifragrant; caand; eathis; vaiindeed; surabhifragrant;
gandhaaroma; vicnaspreading everywhere; avaghyateis perceived.
TRANSLATION
In the Tla forest are sweet-smelling fruits no one has ever tasted. Indeed,
even now we can smell the fragrance of the t l a fruits spreading all about.
PURPORT
According to rla rdhara Svm, the sweet fragrance of the tla fruits
was carried by an easterly wind, which is conducive to rain in the Vndvana
area. This easterly wind generally blows in the month of Bhdra and thus
indicates the excellent ripeness of the fruits, while the fact that the boys could
smell them indicates the nearness of the Tla forest.
TEXT 26
''' r'!' ' `'!
!''^'! +'r'' r''!'
='!!r' '$r' !'
!''r'! '' ! 'r'
prayaccha tni na ka
125
gandha-lobhita-cetasm
vchsti mahat rma
gamyat yadi rocate
SYNONYMS
prayacchaplease give; tnithem; nato us; kaO Ka; gandhaby
the fragrance; lobhitamade greedy; cetasmwhose minds; vchthe
desire; astiis; mahatgreat; rmaO Rma; gamyatmlet us go; yadiif;
rocateit appears like a good idea.
TRANSLATION
O Ka! Please get those fruits for us. Our minds are so attracted by their
aroma! Dear Balarma, our desire to have those fruits is very great. If You
think it's a good idea, let's go to that Tla forest.
PURPORT
Although neither man nor bird nor beast could even approach the Tla
forest, the cowherd boys had so much faith in Lord Ka and Lord Balarma
that they took it for granted the two Lords could effortlessly kill the sinful ass
demons and acquire the delicious tla fruits. Lord Ka's cowherd boyfriends
are exalted, self-realized souls who would not ordinarily become greedy for
sweet fruits. In fact, they are simply joking with the Lord and enthusing His
pastimes, urging Him to perform unprecedented heroic feats in the Tla forest.
Innumerable demons disturbed the sublime atmosphere of Vndvana during
Lord Ka's presence there, and the Lord would kill such demons as a popular
daily event.
Since Lord Ka had already killed many demons, on this particular day
He decided to give first honors to Lord Balarma, who would demolish the first
demon, Dhenuka. By the words yadi rocate, the cowherd boys indicate that
126
Lord Ka and Lord Balarma need not kill the demon simply to satisfy them;
rather, They should do so only if the Lords Themselves found the concept
appealing.
TEXT 27
=' '6' 'r='!
' 6r''''`'' ''!
'$'' ''r' !! ''
=' r'! r'!^'='' '+'
eva suhd-vaca rutv
suht-priya-cikray
prahasya jagmatur gopair
vtau tlavana prabh
SYNONYMS
evamthus; suhtof Their friends; vacathe words; rutvhearing;
suhtto Their friends; priyapleasure; cikraydesiring to give;
prahasyalaughing; jagmatuthe two of Them went; gopaiby the
cowherd boys; vtausurrounded; tla-vanamto the Tla forest;
prabhthe two Lords.
TRANSLATION
Hearing the words of Their dear companions, Ka and Balarma laughed
and, desiring to please them, set off for the Tlavana surrounded by Their
cowherd boyfriends.
127
PURPORT
Lord Ka was thinking, "How can a mere ass be so formidable?" And thus
He smiled at the petition of His boyfriends. As stated by Lord Kapila in the
rmad-Bhgavatam (3.28.32), hsa harer
avanatkhila-loka-tvra-okru-sgara-vioaam aty-udram: "The smile and
laughter of the Supreme Lord Hari is most magnanimous. Indeed, for those
who bow down to the Lord, His smile and laughter dry up the ocean of tears
caused by the intense suffering of this world." Thus, to encourage Their
boyfriends, Lord Ka and Lord Balarma smiled, laughed and immediately
set out with them for the Tla forest.
TEXT 28
'^' '='''' '!_+''!
r'!^'!' '''`'''''
`^'!' ''!r'''!'!'
'r']`' 1='! ''!
bala praviya bhubhy
tln samparikampayan
phalni ptaym sa
mata-gaja ivaujas
SYNONYMS
balaBalarma; praviyaentering; bhubhymwith His two arms;
tlnthe palm trees; samparikampayanmaking shake all around;
phalnithe fruits; ptaym saHe made fall; matam-gajaa maddened
128
elephant; ivajust as; ojasby His strength.
TRANSLATION
Lord Balarma entered the Tla forest first. Then with His two arms He
began forcefully shaking the trees with the power of a maddened elephant,
causing the t l a fruits to fall to the ground.
TEXT 29
`^'!'! ''r'r'! '!
''!''!' !'+'
+''''!='r'r'r'^'
''! ''`'''''
phaln patat abda
niamysura-rsabha
abhyadhvat kiti-tala
sa-naga parikampayan
SYNONYMS
phalnmof the fruits; patatmwhich are falling; abdamthe sound;
niamyahearing; asura-rsabhathe demon in the form of a jackass;
abhyadhvatran forward; kiti-talamthe surface of the earth;
sa-nagamtogether with the trees; parikampayanmaking tremble.
TRANSLATION
Hearing the sound of the falling fruits, the ass demon Dhenuka ran forward
129
to attack, making the earth and trees tremble.
TEXT 30
'' r'' r''! 'r''!
!+''! ''<?'! '^' '^'
'$r''! ' `!'!
' '' '''' 'r^'^'
sametya taras pratyag
dvbhy padbhy bala bal
nihatyorasi k-abda
mucan paryasarat khala
SYNONYMS
sametyameeting Him; tarasswiftly; pratyakhind; dvbhymwith the
two; padbhymlegs; balamLord Baladeva; balthe powerful demon;
nihatyastriking; urasiupon the chest; k-abdaman ugly braying sound;
mucanreleasing; paryasaratran around; khalathe jackass.
TRANSLATION
The powerful demon rushed up to Lord Baladeva and sharply struck the
Lord's chest with the hooves of his hind legs. Then Dhenuka began to run
about, braying loudly.
TEXT 31
'' '!'!9 ' ''
130
''`! ! ''!'r'
'!!='''! !''
'^'!'' '!'''d ''!
punar sdya sarabdha
upakro park sthita
carav aparau rjan
balya prkipad ru
SYNONYMS
punaagain; sdyaapproaching Him; sarabdhafurious;
upakrothe ass; parkwith his back toward the Lord; sthitastanding;
caraautwo legs; aparauhind; rjanO King Parkit; balyaat Lord
Balarma; prkipathe hurled; ruwith anger.
TRANSLATION
Moving again toward Lord Balarma, O King, the furious ass situated
himself with his back toward the Lord. Then, screaming in rage, the demon
hurled his two hind legs at Him.
PURPORT
The word upakro indicates an ass and also one who is crying out nearby.
Thus it is indicated herein that the powerful Dhenuka made horrible, angry
sounds.
TEXT 32
' r' ! $r='! '''!
131
'!'''r=' `''!!'!
'' '' r' !!'!'
'!'!r''`'='r''
sa ta ghtv prapador
bhrmayitvaika-pin
cikepa ta-rjgre
bhrmaa-tyakta-jvitam
SYNONYMS
saHe; tamhim; ghtvseizing; prapadoby the hooves;
bhrmayitvwhirling around; eka-pinwith a single hand; cikepaHe
threw; ta-rja-agreinto the top of a palm tree; bhrmaaby the whirling;
tyaktagiving up; jvitamhis life.
TRANSLATION
Lord Balarma seized Dhenuka by his hooves, whirled him about with one
hand and threw him into the top of a palm tree. The violent wheeling motion
killed the demon.
TEXT 33
r' '!$r'! '$!r'!^'!
=' '''!'! ' $!
''!H ' `''''' +''
' '!'' '! ''' '!'''
132
tenhato mah-tlo
vepamno bhac-chir
prva-stha kampayan bhagna
sa cnya so 'pi cparam
SYNONYMS
tenaby that (body of the dead Dhenuksura); hatastruck;
mah-tlathe great palm tree; vepamnatrembling; bhat-irwhich
had a large top; prva-sthamanother situated beside it; kampayanmaking
shake; bhagnabroken; sathat; caand; anyamanother; sathat;
apiyet; caand; aparamanother.
TRANSLATION
Lord Balarma threw the dead body of Dhenuksura into the tallest palm
tree in the forest, and when the dead demon landed in the treetop, the tree
began shaking. The great palm tree, causing a tree by its side also to shake,
broke under the weight of the demon. The neighboring tree caused yet another
tree to shake, and this one struck yet another tree, which also began shaking. In
this way many trees in the forest shook and broke.
PURPORT
Lord Balarma threw the demon Dhenuka so violently into the great palm
tree that a chain reaction was unleashed, and many towering palm trees shook
and then broke with a great crashing sound.
TEXT 34
'^''' ^'^'''! r' ~
133
^' $$r'!$r'!
r'!^'!N`'' '='
'$!='!r' r'! 1='
balasya llayotsa-
khara-deha-hathat
tl cakampire sarve
mah-vterit iva
SYNONYMS
balasyaof Lord Balarma; llayas the pastime; utsathrown upward;
khara-dehaby the body of the ass; hata-hatwhich were striking one
another; tlthe palm trees; cakampireshook; sarveall; mah-vtaby
a powerful wind; ritblown; ivaas if.
TRANSLATION
Because of Lord Balarma's pastime of throwing the body of the ass demon
into the top of the tallest palm tree, all the trees began shaking and striking
against one another as if blown about by powerful winds.
TEXT 35
' r'+'' +'!='r'
O'r' '!H
! r''! r'' ''' '
r'r' '=']` '''! ''`
134
naitac citra bhagavati
hy anante jagad-vare
ota-protam ida yasmis
tantuv aga yath paa
SYNONYMS
nanot; etatthis; citramsurprising; bhagavatifor the Personality of
Godhead; hiindeed; anantewho is the unlimited; jagat-varethe Lord of
the the universe; ota-protamspread out horizontally and vertically;
idamthis universe; yasminupon whom; tantuuupon its threads;
agamy dear Parkit; yathjust as, paa-a cloth.
TRANSLATION
My dear Parkit, that Lord Balarma killed Dhenuksura is not such a
wonderful thing, considering that He is the unlimited Personality of Godhead,
the controller of the entire universe. Indeed, the entire cosmos rests upon Him
just as a woven cloth rests upon its own horizontal and vertical threads.
PURPORT
Unfortunate persons cannot appreciate the blissful pastimes of the
Supreme Lord. In this connection rla Jva Gosvm explains that the
Supreme Lord possesses unlimited potency and strength, as expressed here by
the word anante. The Lord exhibits a tiny fraction of His power according to
the need of a particular situation. Lord Balarma desired to vanquish the gang
of demoniac asses who had unlawfully seized the Tlavana forest, and
therefore He exhibited just enough divine opulence to easily kill Dhenuksura
and the other demons.
TEXT 36
135
r'r' `'! ' !' '
5'!r'''! '' ' `'' ''
`! !! '+''='' '='
' ''! $r''!''='!
tata ka ca rma ca
jtayo dhenukasya ye
kroro 'bhyadravan sarve
sarabdh hata-bndhav
SYNONYMS
tatathen; kamat Lord Ka; caand; rmamLord Rma; caand;
jtayathe intimate companions; dhenukasyaof Dhenuka; yewho;
krorathe asses; abhyadravanattacked; sarveall sarabdh-enraged;
hata-bndhavtheir friend having been killed.
TRANSLATION
The other ass demons, close friends of Dhenuksura, were enraged upon
seeing his death, and thus they all immediately ran to attack Ka and
Balarma.
PURPORT
rla Santana Gosvm makes the following comment on this verse: "It is
stated here that the ass demons first attacked Ka and then Balarma
(ka ca rma ca). One reason for this is that the demons, having seen the
prowess of Lord Balarma, thought it wise to attack Ka first. Or it may be
that out of affection for His elder brother, Lord Ka placed Himself between
136
Balarma and the ass demons. The words ka ca rma ca may also be
understood to indicate that Lord Balarma, out of affection for His younger
brother, went to Lord Ka's side.
TEXT 37
r'! r'!'!''r'r' `'!!
!'N ' '' ^'^'''!
! $r'''N!+'!!'
'!$!! ' !!''
ts tn patata ko
rma ca npa llay
ghta-pacc-caran
prhiot ta-rjasu
SYNONYMS
tn tnall of them, one by one; patataattacking; kaLord Ka;
rmaLord Balarma; caand; npaO King; llayeasily;
ghtaseizing; pact-carantheir hind legs; prhiotthrew;
ta-rjasuinto the palm trees.
TRANSLATION
O King, as the demons attacked, Ka and Balarma easily seized them one
after another by their hind legs and threw them all into the tops of the palm
trees.
TEXT 38
137
`^''`'`!
r'' $ ! r'!' +'
!' +' 'r'!^'!'
'' =' '+'r'^''
phala-prakara-sakra
daitya-dehair gatsubhi
rarja bh sa-tlgrair
ghanair iva nabhas-talam
SYNONYMS
phala-prakarawith heaps of fruits; sakramcovered; daitya-dehaiwith
the bodies of the demons; gata-asubhiwhich were lifeless; rarjashone
forth; bhthe earth; sa-tla-agraiwith the tops of the palm trees;
ghanaiwith clouds; ivaas; nabha-talamthe sky.
TRANSLATION
The earth then appeared beautifully covered with heaps of fruits and with
the dead bodies of the demons, which were entangled in the broken tops of the
palm trees. Indeed, the earth shone like the sky decorated with clouds.
PURPORT
According to rla Vivantha Cakravart hkura, the bodies of the
demons were dark, like dark blue clouds, and the large quantity of blood that
had flowed from their bodies appeared like bright red clouds. Thus the whole
scene was very beautiful. The Supreme Personality of Godhead in His various
forms, such as Rma and Ka, is always transcendental, and when He enacts
138
His transcendental pastimes the result is always beautiful and transcendental,
even when the Lord performs violent acts like killing the stubborn ass demons.
TEXT 39
r'''! r'r' '$r`'
''!'' ='' ''!''
' ' ' '' '''='''! !
' `='! 9!' r' ='
tayos tat su-mahat karma
niamya vibudhdaya
mumucu pupa-vari
cakrur vdyni tuuvu
SYNONYMS
tayoof the two brothers; tatthat; su-mahatvery great; karmaact;
niamyahearing of; vibudha-dayathe demigods and other elevated living
beings; mumucuthey released; pupa-varidownpours of flowers;
cakruthey performed; vdynimusic; tuuvuthey offered prayers.
TRANSLATION
Hearing of this magnificent feat of the two brothers, the demigods and other
elevated living beings rained down flowers and offered music and prayers in
glorification.
PURPORT
rla Santana Gosvm comments that the demigods, great sages and other
139
exalted beings were all astonished and ecstatic upon seeing the unusually swift
and nonchalant way in which Ka and Balarma killed the very powerful ass
demons in the Tla forest.
TEXT 40
' r'!^'`^'!''!'
'' '''! !r''!'=''!
r' ! ' '''!='N `
$r''' ' ``!''
atha tla-phalny dan
manuy gata-sdhvas
ta ca paava cerur
hata-dhenuka-knane
SYNONYMS
athathen; tlaof the palm trees; phalnithe fruits; danate;
manuythe human beings; gata-sdhvashaving lost their fear;
tamupon the grass; caand; paavathe animals; cerugrazed;
hatakilled; dhenukaof the demon Dhenuka; knanein the forest.
TRANSLATION
People now felt free to return to the forest where Dhenuka had been killed,
and without fear they ate the fruits of the palm trees. Also, the cows could now
graze freely upon the grass there.
PURPORT
140
According to the cryas, low-class people such as the pulindas ate the fruits
of the palm trees, but Ka's cowherd boyfriends considered them
undesirable, since they had been tainted with the blood of the asses.
TEXT 41
`'! `'^''''!'
'' '''='!`r' '
r' '''!'! '' ! !! ''
'!''! '''!''r'
ka kamala-patrka
puya-ravaa-krtana
styamno 'nugair gopai
sgrajo vrajam vrajat
SYNONYMS
kaLord r Ka; kamala-patra-akawhose eyes are like lotus petals;
puya-ravaa-krtanahearing and chanting about whom is the most pious
activity; styamnabeing glorified; anugaiby His followers; gopaithe
cowherd boys; sa-agra-jatogether with His elder brother, Balarma;
vrajamto Vraja; vrajatHe returned.
TRANSLATION
Then lotus-eyed Lord r Ka, whose glories are most pious to hear and
chant, returned home to Vraja with His elder brother, Balarma. Along the
way, the cowherd boys, His faithful followers, chanted His glories.
141
PURPORT
When the glories of r Ka are vibrated, both the speakers and the
hearers are purified and become pious.
TEXT 42
r' !! '' r' `r'^''('$ ~
=''''' '`' '!'!`$!''
=' ! `!r''' ! `''!r'`r'
!! '''! 'r' '!! '+''!'' '' r'!
ta goraja-churita-kuntala-baddha-barha-
vanya-prasna-rucirekaa-cru-hsam
veum kvaantam anugair upagta-krti
gopyo didkita-do 'bhyagaman samet
SYNONYMS
tamHim; go-rajawith the dust raised by the cows; churitasmeared;
kuntalawithin His locks of hair; baddhaplaced; barhaa peacock feather;
vanya-prasnawith forest flowers; rucira-kaacharming eyes;
cru-hsamand a beautiful smile; veumHis flute; kvaantamsounding;
anugaiby His companions; upagtabeing chanted; krtimHis glories;
gopyathe gops; didkitaeager to see; datheir eyes;
abhyagamancame forward; sametin a body.
TRANSLATION
Lord Ka's hair, powdered with the dust raised by the cows, was decorated
142
with a peacock feather and forest flowers. The Lord glanced charmingly and
smiled beautifully, playing upon His flute while His companions chanted His
glories. The gops, all together, came forward to meet Him, their eyes very eager
to see Him.
PURPORT
Superficially, the gops were young married girls, and therefore they would
naturally be ashamed and fearful of casting loving glances at a beautiful young
boy like r Ka. But r Ka is the Supreme Personality of Godhead, and
all living beings are His eternal servants. Thus the gops, although the most
pure-hearted of all great souls, did not hesitate to come forward and satisfy
their love-struck eyes by drinking in the sight of beautiful young Ka. The
gops also relished the sweet sound of His flute and the enchanting fragrance of
His body.
TEXT 43
''r='! ' `' ^''!'''+' ] `'
r'!'' '_=' $' ''''! ''r'! '$
r'r'r `r' ''''!'' ='=' '! !! B
''"$!'='''' ''''!]`'! ''
ptv mukunda-mukha-sragham aki-bhgais
tpa jahur viraha-ja vraja-yoito 'hni
tat sat-kti samadhigamya vivea goha
savra-hsa-vinaya yad apga-mokam
SYNONYMS
ptvdrinking; mukunda-mukhaof the face of Lord Mukunda;
143
sraghamthe honey; aki-bhgaiwith their beelike eyes; tpamdistress;
jahugave up; viraha-jambased on separation; vraja-yoitathe ladies of
Vndvana; ahniduring the day; tatthat; sat-ktimoffering of respect;
samadhigamyafully accepting; viveaHe entered; gohamthe cowherd
village; sa-vrawith shame; hsalaughter; vinayamand humbleness;
yatwhich; apgaof their sidelong glances; mokamthe release.
TRANSLATION
With their beelike eyes, the women of Vndvana drank the honey of the
beautiful face of Lord Mukunda, and thus they gave up the distress they had
felt during the day because of separation from Him. The young Vndvana
ladies cast sidelong glances at the Lordglances filled with bashfulness,
laughter and submissionand r Ka, completely accepting these glances as
a proper offering of respect, entered the cowherd village.
PURPORT
In Ka, the Supreme Personality of Godhead, rla Prabhupda describes
this incident as follows: "All the gops in Vndvana remained very morose on
account of Ka's absence. All day they were thinking of Ka in the forest
or of Him herding cows in the pasture. When they saw Ka returning, all
their anxieties were immediately relieved, and they began to look at His face
the way drones hover over the honey of the lotus flower. When Ka entered
the village, the young gops smiled and laughed. Ka, while playing the flute,
enjoyed the beautiful smiling faces of the gops."
The Supreme Lord, r Ka, is the supreme master of romantic skills, and
thus He expertly exchanged loving feelings with the young cowherd girls of
Vndvana. When a chaste young girl is in love, she glances at her beloved
with shyness, jubilation and submission. When the beloved accepts her
offering of love by receiving her glance and is thus satisfied with her, the
loving young girl's heart becomes filled with happiness. These were exactly the
144
romantic exchanges taking place between beautiful young Ka and the
loving cowherd girls of Vndvana.
TEXT 44
r'''! '' '!! !! $''!
'' '''! '' '='r'^'
'''!`!' '''!`!^'
='''''! '''!'!''
tayor yaod-rohiyau
putrayo putra-vatsale
yath-kma yath-kla
vyadhatt paramia
SYNONYMS
tayoto the two; yaod-rohiyauYaod and Rohi (the mothers of
Ka and Balarma, respectively); putrayoto their sons;
putra-vatsalewho were very affectionate to their sons; yath-kmamin
accordance with Their desires; yath-klamin accordance with the time and
circumstances; vyadhattmpresented; parama-iafirst-class enjoyable
offerings.
TRANSLATION
Mother Yaod and mother Rohi, acting most affectionately toward their
two sons, offered all the best things to Them in response to Their every desire
and at the various appropriate times.
145
PURPORT
The word paramia indicates the attractive blessings of a loving mother,
which include wonderful food, beautiful clothes, jewelry, toys and constant
affection. The words yath-kma yath-klam indicate that although Yaod
and Rohi satisfied all the desires of their sons, Ka and Balarma, they also
properly regulated the boys' activities. In other words, they prepared wonderful
food for their children, but they saw to it that the boys ate at the proper time.
Similarly, their children would play at the proper time and sleep at the proper
time. The word yath-kmam does not indicate that the mothers
indiscriminately allowed the boys to do whatever They liked, but in the
proper, civilized way they showered their blessings upon their children.
rla Santana Gosvm comments that the mothers loved their sons so
much that as they embraced Them they would carefully check all Their limbs
to see if They were healthy and strong.
TEXT 45
!r'!'='!'''! r''
'''! ' '!+'
'='` =''r='! `'!
='''!'''"r'!
gatdhvna-ramau tatra
majjanonmardandibhi
nv vasitv rucir
divya-srag-gandha-maitau
SYNONYMS
146
gatagone; adhvna-ramauwhose weariness from being upon the road;
tatrathere (in Their home); majjanaby bathing; unmardanamassaging;
dibhiand so on; nvmin undergarments; vasitvbeing dressed;
rucirmcharming; divyatranscendental; srakwith garlands;
gandhaand fragrances; maitaudecorated.
TRANSLATION
By being bathed and massaged, the two young Lords were relieved of the
weariness caused by walking on the country roads. Then They were dressed in
attractive robes and decorated with transcendental garlands and fragrances.
TEXT 46
'''' ''6r' '!'''
='!9?'' ''^'!^'r'!
' ='''' =''!'''!''!
'^' '''''r'''
janany-upahta prya
svdy annam upallitau
saviya vara-ayyy
sukha suupatur vraje
SYNONYMS
jananby Their mothers; upahtamoffered; pryaeating fully;
svdudelicious; annamfood; upallitaubeing pampered;
saviyaentering; varaexcellent; ayyymupon bedding;
sukhamhappily; suupatuthe two of Them slept; vrajein Vraja.
147
TRANSLATION
After dining sumptuously on the delicious food given Them by Their
mothers and being pampered in various ways, the two brothers lay down upon
Their excellent beds and happily went to sleep in the village of Vraja.
TEXT 47
=' ' +'!='!' `'!!
=' !=''' `'r'
''''! !'' r' !''
`!^'` '^'+'=' r'
eva sa bhagavn ko
vndvana-cara kvacit
yayau rmam te rjan
klind sakhibhir vta
SYNONYMS
evamthus; saHe; bhagavnthe Supreme Personality of Godhead;
kaKa; vndvana-carawandering, and acting, in Vndvana;
kvacitonce; yayauwent; rmam tewithout Lord Balarma; rjanO
King Parkit; klindmto the river Yamun; sakhibhiby His friends;
vtasurrounded.
TRANSLATION
O King, the Supreme Lord Ka thus wandered about the Vndvana area,
performing His pastimes. Once, surrounded by His boyfriends, He went
148
without Balarma to the Yamun River.
TEXT 48
' !!='N !! ''!N
'!'!r'''''"r'!
'^' '''' r'''!'
r' '!!r'! =''' ''r''
atha gva ca gop ca
nidghtapa-pit
dua jala papus tasys
trt via-ditam
SYNONYMS
athathen; gvathe cows; caand; gopthe cowherd boys; caand;
nidghaof the summer; tapaby the glaring sun; pitdistressed;
duamcontaminated; jalamthe water; paputhey drank; tasyof the
river; ta-rttormented by thirst; viaby poison; ditamspoiled.
TRANSLATION
At that time the cows and cowherd boys were feeling acute distress from the
glaring summer sun. Afflicted by thirst, they drank the water of the Yamun
River. But it had been contaminated with poison.
TEXTS 49-50
='''!+'r' '''' '''
149
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''' r' ='' '=' '='
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1 '''!' r'=''' ''!
=''!'!' '''='''r'
vimbhas tad upaspya
daivopahata-cetasa
nipetur vyasava sarve
salilnte kurdvaha
vkya tn vai tath-bhtn
ko yogevarevara
kaymta-variy
sva-nthn samajvayat
SYNONYMS
via-ambhathe poisoned water; tatthat; upaspyasimply touching;
daivaby the mystic potency of the Personality of Godhead; upahatalost;
cetasatheir consciousness; nipetuthey fell down; vyasavalifeless;
sarveall of them; salila-anteat the edge of the water; kuru-udvahaO
hero of the Kuru dynasty; vkyaseeing; tnthem; vaiindeed;
tath-bhtnin such a condition; kaLord Ka;
yoga-vara-varathe master of all masters of yoga; kayby His glance;
amta-variywhich is a shower of nectar; sva-nthnthose who accepted
only Him as their master; samajvayatbrought back to life.
150
TRANSLATION
As soon as they touched the poisoned water, all the cows and boys lost their
consciousness by the divine power of the Lord and fell lifeless at the water's
edge. O hero of the Kurus, seeing them in such a condition, Lord Ka, the
master of all masters of mystic potency, felt compassion for these devotees, who
had no Lord other than Him. Thus He immediately brought them back to life
by showering His nectarean glance upon them.
TEXT 51
r' ''r'r'' r'''
'' r'!'' '^'!r'`!r'
!'' ' =''r'! '='
='''!!! '''''
te sampratta-smtaya
samutthya jalntikt
san su-vismit sarve
vkam parasparam
SYNONYMS
tethey; samprattaregaining perfectly; smtayatheir memory;
samutthyarising up; jala-antiktfrom out of the water; santhey
became; su-vismitvery surprised; sarveall; vkamlooking;
parasparamat one another.
TRANSLATION
151
Regaining their full consciousness, the cows and boys stood up out of the
water and began to look at one another in great astonishment.
TEXT 52
='' 'r' r'!''
!! ='!' '$ 'r''
''r='! =''' '' r'''
'' '`r'!''!r''
anvamasata tad rjan
govindnugrahekitam
ptv via paretasya
punar utthnam tmana
SYNONYMS
anvamasatathey subsequently thought; tatthat; rjanO King Parkit;
govindaof Lord Govinda; anugraha-kitamdue to the merciful glance;
ptvhaving drunk; viampoison; paretasyaof those who have lost their
lives; punaonce again; utthnamrising up; tmanaon their own.
TRANSLATION
O King, the cowherd boys then considered that although they had drunk
poison and in fact had died, simply by the merciful glance of Govinda they had
regained their lives and stood up by their own strength.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fifteenth Chapter, of the
152
rmad-Bhgavatam, entitled "The Killing of Dhenuka, the Ass Demon."
16. Ka Chastises the Serpent Kliya
This chapter describes Lord r Ka's pastime of subduing the serpent
Kliya within the lake adjoining the river Yamun and His showing mercy to
Kliya in response to the prayers offered by Kliya's wives, the Nga-patns.
To restore the purity of the Yamun's waters, which had been contaminated
by Kliya's poison, Lord Ka climbed into a kadamba tree on the riverbank
and jumped into the water. Then He began fearlessly playing within the water
like a maddened elephant. Kliya could not tolerate Ka's trespassing upon
his personal residence, and the serpent quickly went up to the Lord and bit
Him on the chest. When Ka's friends saw this, they fell down on the ground
unconscious. At that time all sorts of evil omens appeared in Vraja, such as
earth tremors, falling stars and the trembling of various creatures' left limbs.
The residents of Vndvana thought, "Today Ka went to the forest
without Balarma, so we do not know what great misfortune may have befallen
Him." Thinking in this way, they traced the path of Ka's footprints to the
bank of the Yamun. Within the water of the lake adjoining the river they saw
Lord Ka, the very essence of their lives, enwrapped in the coils of a black
snake. The residents thought the three worlds had become empty, and they all
prepared to enter the water. But Lord Balarma checked them, knowing well
the power of Ka.
Then Lord Ka, seeing how disturbed His friends and relatives had
become, expanded His body greatly and forced the serpent to loosen his grip
and release Him. Next the Lord began playfully dancing about on the serpent's
153
hoods. By this wonderful, boisterous dancing, r Ka trampled the serpent's
one thousand hoods until his body slackened. Vomiting blood from his mouths,
Kliya finally understood that Ka was the primeval personality, Lord
Nryaa, the spiritual master of all moving and nonmoving creatures, and he
took shelter of Him.
Seeing how very weary Kliya had become, his wives, the Nga-patns,
bowed down at Lord Ka's lotus feet. Then they offered Him various prayers
in hopes of gaining their husband's freedom: "It is quite fitting that You have
brought our cruel husband to this condition. Indeed, by Your anger he has
gained great benefit. What piety Kliya must have amassed in his previous
lives! Today he has borne upon his head the dust of the lotus feet of the
Personality of Godhead, the attainment of which is difficult for even the
mother of the universe, goddess Lakm. Please kindly forgive the offense
Kliya has committed out of ignorance, and allow him to live."
Satisfied by the Nga-patns' prayers, Ka released Kliya, who slowly
regained his sensory and vital powers. Then Kliya, in a distressed voice,
acknowledged the offense he had committed, and finally he offered Ka
many prayers and said he was ready to accept His command. Ka told him to
leave the Yamun lake with his family and return to Ramaaka Island.
TEXT 1
''! ` ='!'
='^'! '' ''r'! `'!!
`'! `'!!$'! ='+'
r'''! =''! ('=''
''' r'' ='!'''r'
r-uka uvca
154
vilokya dit k
ka khin vibhu
tasy viuddhim anvicchan
sarpa tam udavsayat
SYNONYMS
r-uka uvcar ukadeva Gosvm said; vilokyaseeing;
ditmcontaminated; kmthe river Yamun; kaLord r Ka;
ka-ahinby the black serpent; vibhuthe almighty Lord; tasyof the
river; viuddhimthe purification; anvicchandesiring; sarpamserpent;
tamthat; udavsayatsent away.
TRANSLATION
ukadeva Gosvm said: Lord r Ka, the Supreme Personality of
Godhead, seeing that the Yamun River had been contaminated by the black
snake Kliya, desired to purify the river, and thus the Lord banished him from
it.
TEXT 2
'!'! ='!'
`''r'' ^' '!!''
''! $!<!='!'$'
' =' '_'' !!='!'
'''!'' `''r'!'
r-rjovca
katham antar-jale 'gdhe
155
nyaghd bhagavn ahim
sa vai bahu-yugvsa
yathsd vipra kathyatm
SYNONYMS
r-rj uvcaKing Parkit said; kathamhow; anta-jalewithin the
water; agdheunfathomable; nyaghtsubdued; bhagavnthe Supreme
Personality of Godhead; ahimthe serpent; sahe, Kliya; vaiindeed;
bahu-yugafor many ages; vsamhaving residence; yathhow; stso
became; vipraO learned brhmaa; kathyatmplease explain.
TRANSLATION
King Parkit inquired: O learned sage, please explain how the Supreme
Personality of Godhead chastised the serpent Kliya within the unfathomable
waters of the Yamun, and how it was that Kliya had been living there for so
many ages.
TEXT 3
'' +'!='r'r'''
+' ' ='='r' '
!! ''!^'! !'r'
`r' ''' r'!' r' ' '''
brahman bhagavatas tasya
bhmna svacchanda-vartina
goplodra-carita
kas tpyetmta juan
156
SYNONYMS
brahmanO brhmaa; bhagavataof the Supreme Lord; tasyaof Him;
bhmnathe unlimited; sva-chanda-vartinawho acts according to His
own desires; goplaas a cowherd boy; udramagnanimous; caritamthe
pastimes; kawho; tpyetacan be satiated; amtamsuch nectar;
juanpartaking of.
TRANSLATION
O br hmaa, the unlimited Supreme Personality of Godhead freely acts
according to His own desires. Who could be satiated when hearing the nectar of
the magnanimous pastimes He performed as a cowherd boy in Vndvana?
TEXT 4
''! ` ='!'
`!^'9! `!^'''''!'
`N''!''!
'''''!!''''! ''''
''r'r'' ''!! ^'!!
r-uka uvca
klindy kliyasysd
hrada kacid vignin
rapyama-pay yasmin
patanty upari-g khag
SYNONYMS
157
r-uka uvcar ukadeva Gosvm said; klindymwithin the river
Yamun; kliyasyaof the serpent Kliya; stthere was; hradalake;
kacita certain; viaof his poison; agninby the fire; rapyamabeing
heated and boiled; payits water; yasmininto which; patantiwould fall
down; upari-gtraveling above; khagthe birds.
TRANSLATION
r ukadeva Gosvm said: Within the river Klind [Yamun] was a lake
inhabited by the serpent Kliya, whose fiery poison constantly heated and
boiled its waters. Indeed, the vapors thus created were so poisonous that birds
flying over the contaminated lake would fall down into it.
PURPORT
In this regard the cryas explain that the Kliya lake was situated apart
from the main current of the river; otherwise the Yamun's waters would have
been poisonous even in cities like Mathur and in other places farther away.
TEXT 5
='' ''r'! ='''! ' ~
'!`r' '!+'''! r'!
'''r' r'!! ''''
'!!' '']`'!
viprumat viadormi-
mrutenbhimarit
mriyante tra-g yasya
prina sthira-jagam
158
SYNONYMS
vipru-matcontaining droplets of the water; via-dapoisonous;
rmi(having touched) the waves; mrutenaby the wind;
abhimaritcontacted; mriyantewould die; tra-gpresent upon the
shore; yasyaof which; prinaall living entities; sthira-jagamboth
nonmoving and moving.
TRANSLATION
The wind blowing over that deadly lake carried droplets of water to the
shore. Simply by coming in contact with that poisonous breeze, all vegetation
and creatures on the shore died.
PURPORT
The word sthira, "unmoving creatures," refers to various types of vegetation
including trees, and jagama refers to moving creatures such as animals,
reptiles, birds and insects. rla rdhara Svm has quoted a further
description of this lake from the r Hari-vaa (Viu-parva 11.42, 11.44 and
11.46):
drgha yojana-vistra
dustara tridaair api
gambhram akobhya-jala
nikampam iva sgaram
dukhopasarpa treu
sa-sarpair vipulair bilai
virai-bhavasygner
dhmena pariveitam
159
tev api patatsv apsu
jvalantam iva tejas
samantd yojana sgra
trev api dursadam
"The lake was quite wideeight miles across at some pointsand even the
demigods could not cross over it. The water in the lake was very deep and, like
the immovable depths of the ocean, could not be agitated. Approaching the
lake was difficult, for its shores were covered with holes in which serpents
lived. All around the lake was a fog generated by the fire of the serpents'
poison, and this powerful fire would at once burn up every blade of grass that
happened to fall into the water. For a distance of eight miles from the lake, the
atmosphere was most unpleasant."
rla Santana Gosvm states that by the mystical science of jala-stambha,
making solid items out of water, Kliya had built his own city within the lake.
TEXT 6
r' '"=' !='''=''' '=' '' r' '
! '` ' ^'^'' ''''!='r'!
`'! `''''Ò r'r'! 'r'r' ]`'
!`! ?' !!'!'! ''''r'''!
ta caa-vega-via-vryam avekya tena
du nad ca khala-sayamanvatra
ka kadambam adhiruhya tato 'ti-tugam
sphoya gha-raano nyapatad viode
SYNONYMS
160
tamhim, Kliya; caa-vegaof fearsome power; viathe poison;
vryamwhose strength; avekyaseeing; tenaby him;
dumcontaminated; nadmthe river; caand; khalathe envious
demons; sayamanafor subduing; avatrawhose descent from the
spiritual world; kaLord Ka; kadambama kadamba tree;
adhiruhyaclimbing up on; tatafrom it; ati-tugamvery high;
sphoyaslapping His arms; gha-raanatying His belt firmly;
nyapatatHe jumped; via-udeinto the poisoned water.
TRANSLATION
Lord Ka saw how the Kliya serpent had polluted the Yamun River with
his terribly powerful poison. Since Ka had descended from the spiritual
world specifically to subdue envious demons, the Lord immediately climbed to
the top of a very high kadamba tree and prepared Himself for battle. He
tightened His belt, slapped His arms and then jumped into the poisonous water.
PURPORT
According to the cryas, Lord Ka also tied back the locks of His hair as
He prepared to do battle with Kliya.
TEXT 7
''' '' `'''!'''!r'=' !~
'_`! +'r'! !='''! =''r'!' !'!
'''' '^' r'! ='''`''!'''+'''!! '
''!='''' '!r'''r''^''' ` r'r'
sarpa-hrada purua-sra-nipta-vega-
161
sakobhitoraga-viocchvasitmbu-ri
paryak pluto via-kaya-bibhaormir
dhvan dhanu-atam ananta-balasya ki tat
SYNONYMS
sarpa-hradathe serpent's lake; purua-sraof the most exalted Supreme
Personality of Godhead; nipta-vegaby the force of the fall;
sakobhitacompletely agitated; uragaof the snakes;
via-ucchvasitabreathed upon with the poison; ambu-riall of whose
water; paryakon all sides; plutaflooding; via-kayabecause of the
contamination of the poison; bibhaafearsome; rmiwhose waves;
dhvanflowing; dhanu-atamthe extent of one hundred bow-lengths;
ananta-balasyafor Him whose strength is immeasurable; kimwhat;
tatthat.
TRANSLATION
When the Supreme Personality of Godhead landed in the serpent's lake, the
snakes there became extremely agitated and began breathing heavily, further
polluting it with volumes of poison. The force of the Lord's entrance into the
lake caused it to overflow on all sides, and poisonous, fearsome waves flooded
the surrounding lands up to a distance of one hundred bow-lengths. This is not
at all amazing, however, for the Supreme Lord possesses infinite strength.
TEXT 8
r''' ='$r'! +' '"' ! ~
='!'! ''']` ='='!!='`'''
!' r'' r'r='''!+'+'=' '''
162
'' '='! ''''' ''''!!
tasya hrade viharato bhuja-daa-ghra-
vr-ghoam aga vara-vraa-vikramasya
rutya tat sva-sadanbhibhava nirkya
caku-rav samasarat tad amyama
SYNONYMS
tasyaof Him; hradein his lake; viharatawho was playing;
bhuja-daaby His mighty arms; ghraswirled about; vof the water;
ghoamthe resounding; agamy dear King; vara-vraalike a great
elephant; vikramasyawhose prowess; rutyahearing; tatthat;
sva-sadanaof his own residence; abhibhavamthe trespassing;
nirkyataking note of; caku-ravKliya; samasaratcame forward;
tatthat; amyamabeing unable to tolerate.
TRANSLATION
Ka began sporting in Kliya's lake like a lordly elephantswirling His
mighty arms and making the water resound in various ways. When Kliya heard
these sounds, he understood that someone was trespassing in his lake. The
serpent could not tolerate this and immediately came forward.
PURPORT
According to the cryas, Lord Ka was producing wonderful musical
sounds within the water simply by splashing His hands and arms.
TEXT 9
163
r' ' '!''' `'!''!='!r'
'='r'''r'=''' 'r'' !'''
`"r'''r'+''' `'^'! !" `'
'''' '' ' `''! +' '''! '!
ta prekaya-sukumra-ghanvadta
rvatsa-pta-vasana smita-sundarsyam
krantam apratibhaya kamalodarghri
sandaya marmasu ru bhujay cachda
SYNONYMS
tamHim; prekayaattractive to look at; su-kumramost delicate;
ghanalike a cloud; avadtamglowing white; rvatsawearing the rvatsa
mark; ptaand yellow; vasanamgarments; smitasmiling;
sundarabeautiful; syamwhose face; krantamplaying;
aprati-bhayamwithout fear of others; kamalaof a lotus; udaralike the
inside; aghrimwhose feet; sandayabiting; marmasuupon the chest;
ruwith anger; bhujaywith his snake coils; cachdaenveloped.
TRANSLATION
Kliya saw that r Ka, who wore yellow silken garments, was very
delicate, His attractive body shining like a glowing white cloud, His chest
bearing the mark of rvatsa, His face smiling beautifully and His feet
resembling the whorl of a lotus flower. The Lord was playing fearlessly in the
water. Despite His wonderful appearance, the envious Kliya furiously bit Him
on the chest and then completely enwrapped Him in his coils.
TEXT 10
164
r' '!!+'! !''='r'' ' '
!^'! '' r'r''''^'! '''! ''! +' '!!r'!
`'! ''' r'!r'' 6' `^''`!'!
^'!' '!! `+'''' ''''! ''' r'
ta nga-bhoga-parivtam ada-ceam
lokya tat-priya-sakh paup bhrt
ke 'rpittma-suhd-artha-kalatra-km
dukhnuoka-bhaya-mha-dhiyo nipetu
SYNONYMS
tamHim; ngaof the serpent; bhogawithin the coils;
parivtamenveloped; ada-ceamnot exhibiting any movement;
lokyaseeing; tat-priya-sakhHis dear friends; pau-pthe cowherds;
bha-rtgreatly disturbed; keunto Lord Ka; arpitaoffered;
tmatheir very selves; su-httheir relations; arthawealth;
kalatrawives; kmand all objects of desire; dukhaby pain;
anuokaremorse; bhayaand fear; mhabewildered; dhiyatheir
intelligence; nipetuthey fell down.
TRANSLATION
When the members of the cowherd community, who had accepted Ka as
their dearmost friend, saw Him enveloped in the snake's coils, motionless, they
were greatly disturbed. They had offered Ka everythingtheir very selves,
their families, their wealth, wives and all pleasures. At the sight of the Lord in
the clutches of the Kliya snake, their intelligence became deranged by grief,
lamentation and fear, and thus they fell to the ground.
165
PURPORT
rla Santana Gosvm explains that the cowherd boys, along with some
cowherd men and farmers who happened to be in the vicinity and who were
also devotees of Ka, fell to the ground just like trees that had been cut at
the root.
TEXT 11
!!='! =' ''! ='r'r'''
`'!'! ' ^'r'!
`'! ''r' '!! +'r'!
`r'' 1=' r''
gvo v vatsatarya
krandamn su-dukhit
ke nyasteka bht
rudantya iva tasthire
SYNONYMS
gvathe cows; vthe bulls; vatsataryathe female calves;
krandamncrying loudly; su-dukhitvery much distressed;
keupon Lord Ka; nyastafixed; katheir sight; bhtfearful;
rudantyacrying; ivaas if; tasthirethey stood still.
TRANSLATION
The cows, bulls and female calves, in great distress, called out piteously to
Ka. Fixing their eyes on Him, they stood still in fear, as if ready to cry but
166
too shocked to shed tears.
TEXT 12
' '' '$! r''!r'!'
'='''! Or'!`!!
r'' r' +' =' =''!r'''
!'?'+''''! ''
atha vraje mahotpts
tri-vidh hy ati-dru
utpetur bhuvi divy tmany
sanna-bhaya-asina
SYNONYMS
athathen; vrajein Vndvana; mah-utptvery ominous disturbances;
tri-vidhof the three varieties; hiindeed; ati-drumost fearsome;
utpetuarose; bhuviupon the earth; diviin the sky; tmaniin the
bodies of living creatures; sannaimminent; bhayadanger;
sainaannouncing.
TRANSLATION
In the Vndvana area there then arose all three types of fearful
omensthose on the earth, those in the sky and those in the bodies of living
creatureswhich announced imminent danger.
PURPORT
According to rla rdhara Svm, the omens were as follows: on the earth
167
there were disturbing tremors, in the sky there were meteors falling, and in the
bodies of creatures there was shivering, as well as quivering of the left eye and
other parts of the body. These omens announce imminent danger.
TEXTS 13-15
r'!'!^''' +'''! '!
!! ''! ''' ! !'!
=''! !' ! !! `'!
5'!r='! '!''r' !r''
r' ' '' ' '''
'r='! '!F''r'
r'r'!!!r'''`!r'
^''!! `+'''!r' !
!'!^'=' (=''r'!
'=' ']` '''! =' '''
'' ' !! `^'!['!
`'!'! '^'!^''!
tn lakya bhayodvign
gop nanda-purogam
vin rmea g ka
jtv crayitu gatam
tair durnimittair nidhana
matv prptam atad-vida
168
tat-prs tan-manasks te
dukha-oka-bhaytur
-bla-vddha-vanit
sarve 'ga pau-vttaya
nirjagmur gokuld dn
ka-darana-llas
SYNONYMS
tnthese signs; lakyaseeing; bhaya-udvignagitated by fear;
gopthe cowherds; nanda-pura-gamheaded by Nanda Mahrja;
vinwithout; rmeaBalarma; gthe cows; kamKa;
jtvunderstanding; crayitumto herd; gatamgone; taifrom those;
durnimittaibad omens; nidhanamdestruction; matvconsidering;
prptamattained; atat-vidanot knowing His opulences;
tat-prhaving Him as their very source of life; tat-manasktheir
minds being absorbed in Him; tethey; dukhaby pain; okaunhappiness;
bhayaand fear; turoverwhelmed; -blaincluding the children;
vddhaold persons; vanitand ladies; sarveall; agamy dear King
Parkit; pau-vttayabehaving as an affectionate cow does toward her calf;
nirjagmuthey went out; gokultfrom Gokula; dnfeeling wretched;
ka-daranafor the sight of Lord Ka; llasanxious.
TRANSLATION
Seeing the inauspicious omens, Nanda Mahrja and the other cowherd men
were fearful, for they knew that Ka had gone to herd the cows that day
without His elder brother, Balarma. Because they had dedicated their minds to
Ka, accepting Him as their very life, they were unaware of His great power
and opulence. Thus they concluded that the inauspicious omens indicated He
had met with death, and they were overwhelmed with grief, lamentation and
169
fear. All the inhabitants of Vndvana, including the children, women and
elderly persons, thought of Ka just as a cow thinks of her helpless young
calf, and thus these poor, suffering people rushed out of the village, intent upon
finding Him.
TEXT 16
r'! r''! `!r'!' ='''
+'!='!'!''='! '^'
'$'' `'?'! ='!'
'+'!='5'! '' ''' '
ts tath ktarn vkya
bhagavn mdhavo bala
prahasya kicin novca
prabhva-jo 'nujasya sa
SYNONYMS
tn-them; tath-in such a condition; ktarn-distressed; vkya-seeing;
bhagavnthe Supreme Personality of Godhead; mdhavathe master of all
mystic knowledge; balaLord Balarma; prahasyagently smiling;
kicitanything at all; nadid not; uvcasay; prabhva-ja-knowing the
power; anujasya-of His younger brother; sa-He.
TRANSLATION
The Supreme Lord Balarma, the master of all transcendental knowledge,
smiled and said nothing when He saw the residents of Vndvana in such
distress, since He understood the extraordinary power of His younger brother.
170
PURPORT
r Balarma is the plenary expansion of Lord Ka and is thus
nondifferent from Him. They are, in fact, the same Absolute Truth manifest
in separate forms. According to rla Vivantha Cakravart hkura, Lord
Balarma was laughing because He thought, "Ka never cares to play with
Me in My form of ea Nga, but now He is playing with this ordinary,
mundane snake named Kliya."
The question may arise as to why Ka and Balarma allowed Their loving
devotees to suffer such great anguish during Ka's temporary imprisonment
within the coils of Kliya. It must be remembered that because the inhabitants
of Vndvana were completely liberated souls, they did not experience
material emotions. When they saw their beloved Ka in apparent danger,
their love for Him intensified to the highest degree, and thus they merged
completely into the ecstasy of love for Him. The whole situation has to be seen
from the spiritual point of view, or it will not be seen at all.
TEXT 17
r' '=' '''!!! ''r'
`'! ' 'r'''! ''
+'!='(''! ' '
''=''! ''' '!r'`'
te 'nveam dayita
ka scitay padai
bhagaval-lakaair jagmu
padavy yamun-taam
171
SYNONYMS
tethey; anveamsearching out; dayitamtheir dearmost;
kamKa; scitay(along the path) which was marked; padaiby
His footprints; bhagavat-lakaaithe symbolic markings of the Personality
of Godhead; jagmuthey went; padavyalong the path; yamun-taamto
the bank of the Yamun.
TRANSLATION
The residents hurried toward the banks of the Yamun in search of their
dearmost Ka, following the path marked by His footprints, which bore the
unique signs of the Personality of Godhead.
TEXT 18
r' r'' r''!'''='!@`'!!'!'~
'=''! ''''?'!' ''!' =''''r'
'!! !='!'''''!r'!r'
'''!!! '''' ]` 'r='!
te tatra tatrbja-yavkuani-
dhvajopapannni padni vi-pate
mrge gavm anya-padntarntare
nirkam yayur aga satvar
SYNONYMS
tethey; tatra tatrahere and there; abjawith the lotus flower;
yavabarleycorn; akuaelephant goad; aanithunderbolt; dhvajaand
172
flag; upapannniadorned; padnithe footprints; vi-pateof Lord Ka,
the master of the cowherd community; mrgeupon the path; gavmof the
cows; anya-padathe other footprints; antara-antaredispersed among;
nirkamseeing; yuyuthey went; agamy dear King;
sa-tvarrapidly.
TRANSLATION
The footprints of Lord Ka, the master of the entire cowherd community,
were marked with the lotus flower, barleycorn, elephant goad, thunderbolt and
flag. My dear King Parkit, seeing His footprints on the path among the cows'
hoofprints, the residents of Vndvana rushed along in great haste.
PURPORT
rla Santana Gosvm comments as follows: "Since Lord Ka had passed
along the path some time previously, why weren't His footprints, which were
surrounded by those of cows, cowherd boys and so on, smudged over and
brushed away? Why hadn't His footprints been obliterated by those of the
beasts and birds of Vndvana forest? The answer is indicated by the word
vi-pati, master of the cowherd community. Since Lord Ka is actually the
wealth of all living beings, all the inhabitants of the forest of Vraja would
carefully preserve His footprints as great treasures, the very ornaments of the
earth. Thus no creature within Vndvana would ever walk upon Lord Ka's
footprints."
TEXT 19
r' +' '!+'! !''r''!!r'
`'! '$' ''^'+'' '^'!'!''!r'
!! ''! N ' ''''!!' ''r' '''! N
173
'" ``r' '''`''^''!'' !r'!
antar hrade bhujaga-bhoga-partam rt
ka nirham upalabhya jalaynte
gop ca mha-dhian parita pa ca
sakrandata parama-kamalam pur rt
SYNONYMS
antawithin; hradethe lake; bhujagaof the serpent; bhogawithin the
body; partamenveloped; rtfrom a distance; kamLord Ka;
nirhamnot moving; upalabhyaseeing; jala-ayathe body of water;
antewithin; gopnthe cowherd boys; caand;
mha-dhianunconscious; paritasurrounding; panthe animals;
caand; sakrandatacrying out; parama-kamalamthe greatest
bewilderment; puthey experienced; rtbeing distressed.
TRANSLATION
As they hurried along the path to the bank of the Yamun River, they saw
from a distance that Ka was in the lake, motionless within the coils of the
black serpent. They further saw that the cowherd boys had fallen unconscious
and that the animals were standing on all sides, crying out for Ka. Seeing all
this, the residents of Vndvana were overwhelmed with anguish and
confusion.
PURPORT
In their grief and panic, the residents of Vndvana tried to find out
whether Kliya had forcibly dragged young Ka from the shore into the
water, or whether Ka had Himself jumped from the shore and fallen into
the clutches of the snake. They could not understand anything about the
174
situation, and Ka's cowherd boyfriends, being unconscious, were unable to
tell them anything. The cows and calves were crying out for Ka, and thus
the whole situation was overwhelming and created a state of shock and panic
among the residents of Vndvana.
TEXT 20
!! '''! '' `'''! +'!='r'''r'
r'r'! 6'r'='^'! `! 'r''
'r' '$'! '''r'' +' '! ^'r'F'!
'! '' '''=''r'6r' '! U^'! `'
gopyo 'nurakta-manaso bhagavaty anante
tat-sauhda-smita-viloka-gira smarantya
graste 'hin priyatame bha-dukha-tapt
nya priya-vyatihta dadus tri-lokam
SYNONYMS
gopyathe cowherd girls; anurakta-manasatheir minds very much
attached to Him; bhagavatithe Supreme Personality of Godhead;
anantethe unlimited one; tatHis; sauhdaloving; smitasmiling;
vilokaglances; giraand words; smarantyaremembering; grastebeing
seized; ahinby the serpent; priya-tametheir most dear; bhaextremely;
dukhaby pain; tapttormented; nyamempty;
priya-vyatihtamdeprived of their darling; daduthey saw; tri-lokamall
the three worlds (the entire universe).
TRANSLATION
175
When the young gops, whose minds were constantly attached to Ka, the
unlimited Supreme Lord, saw that He was now within the grips of the serpent,
they remembered His loving friendship, His smiling glances and His talks with
them. Burning with great sorrow, they saw the entire universe as void.
TEXT 21
r'! `'!'!r''''r'''' '='!
r' ^''='''! ''' ! O '! ' '='r''
r'!r'! '''''`'! `'''r'' !''
`'!!'' ''' r' '!! ' r'`'r'`!
t ka-mtaram apatyam anupravi
tulya-vyath samanughya uca sravantya
ts t vraja-priya-kath kathayantya san
knane 'rpita-do mtaka-pratk
SYNONYMS
tthose ladies; ka-mtaramthe mother of Ka (Yaod);
apatyamupon her son; anupravimfixing her vision; tulyaequally;
vyathpained; samanughyaholding back firmly; ucafloods of sorrow;
sravantyaspilling forth; t teach of them; vraja-priyaof the darling
of Vraja; kathtopics; kathayantyaspeaking; santhey stood;
ka-naneunto the face of Lord Ka; arpitaoffered; datheir eyes;
mtakacorpses; pratkresembling.
TRANSLATION
Although the elder gops were feeling just as much distress as she and were
176
pouring forth a flood of sorrowful tears, they had to forcibly hold back Ka's
mother, whose consciousness was totally absorbed in her son. Standing like
corpses, with their eyes fixed upon His face, these gops each took turns
recounting the pastimes of the darling of Vraja.
TEXT 22
`'!'!!!?'=' '!r'!
'!' =''' r' '
'r'''' ''r' +'!='!'
!' `'!!' +'!='='r'
ka-prn nirviato
nanddn vkya ta hradam
pratyaedhat sa bhagavn
rma knubhva-vit
SYNONYMS
ka-prnthe men whose very life and soul was Ka;
nirviataentering; nanda-dnheaded by Nanda Mahrja;
vkyaseeing; tamthat; hradamlake; pratyaedhatforbade; saHe;
bhagavnthe all-powerful Lord; rmaBalarma; kaof Lord Ka;
anubhvathe power; vitknowing well.
TRANSLATION
Lord Balarma then saw that Nanda Mahrja and the other cowherd men,
who had dedicated their very lives to Ka, were beginning to enter the
serpent's lake. As the Supreme Personality of Godhead, Lord Balarma fully
177
knew Lord Ka's actual power, and therefore He restrained them.
PURPORT
rla Santana Gosvm explains that Lord Balarma checked some of the
cowherd men by speaking to them, others by physically holding them and still
others by casting upon them His potent smiling glance. Distraught over the
situation, they were prepared to give up their lives for Lord Ka by entering
the serpent's lake.
TEXT 23
1r'='!! `^'''''!r' '''
'U `'!'r' ^'r''!r'$ r'!
!5'!'' 'r'' ''=''' ='r' '!'
'r='! ' _r' ' r'B ]`'''!r'
ittham sva-gokulam ananya-gati nirkya
sa-str-kumram ati-dukhitam tma-heto
jya martya-padavm anuvartamna
sthitv muhrtam udatihad uraga-bandht
SYNONYMS
itthamin this fashion; sva-gokulamHis own community of Gokula;
ananya-gatimhaving no other goal or shelter (than Him);
nirkyaobserving; sa-strincluding the women; kumramand children;
ati-dukhitamextremely distressed; tma-hetoon His account;
jyaunderstanding; martya-padavmthe way of mortals;
anuvartamnaimitating; sthitvremaining; muhrtamfor some time;
178
udatihatHe rose up; uragaof the serpent; bandhtfrom the bonds.
TRANSLATION
The Lord remained for some time within the coils of the serpent, imitating
the behavior of an ordinary mortal. But when He understood that the women,
children and other residents of His village of Gokula were in acute distress
because of their love for Him, their only shelter and goal in life, He
immediately rose up from the bonds of the Kliya serpent.
TEXT 24
r'r''''!'=''' ''! ='''r'!r'+'! !'
r''r='! ?''''' `''r' ='`!!' +' ']`
r''! H' =''''='''!'''~
r''' '!! ^' `' ^'! $'''!!
tat-prathyamna-vapu vyathittma-bhogas
tyaktvonnamayya kupita sva-phan bhujaga
tasthau vasa chvasana-randhra-vimbara-
stabdhekaolmuka-mukho harim kama
SYNONYMS
tatof Him, Lord Ka; prathyamnaexpanding; vapuby the
transcendental body; vyathitapained; tmahis own; bhogaserpent body;
tyaktvgiving Him up; unnamayyaraising high; kupitaangered;
sva-phanhis hoods; bhujagathe serpent; tasthaustood still;
vasanbreathing heavily; vasana-randhrahis nostrils; via-ambaralike
two vessels for cooking poison; stabdhafixed; kaahis eyes; ulmukalike
179
firebrands; mukhahis face; harimthe Supreme Personality of Godhead;
kamaobserving.
TRANSLATION
His coils tormented by the expanding body of the Lord, Kliya released Him.
In great anger the serpent then raised his hoods high and stood still, breathing
heavily. His nostrils appeared like vessels for cooking poison, and the staring
eyes in his face like firebrands. Thus the serpent looked at the Lord.
TEXT 25
r' '$''! '!^'''! ''^' ^'$!'
' `! Or'`!^'='''!' '
`"?'' ''''! '''! ^'! !
''!' '! ''''='' '''''!!
ta jihvay dvi-ikhay parilelihna
dve skva hy ati-karla-vigni-dim
krann amu parisasra yath khagendro
babhrma so 'py avasara prasamkama
SYNONYMS
tamhim, Kliya; jihvaywith his tongue; dvi-ikhayhaving two points;
parilelihnamrepeatedly licking; dvehis two; skvalips; hiindeed;
ati-karlamost terrible; via-agnifull of poisonous fire; dimwhose
glance; kranplaying; amumhim; parisasramoved around; yathjust
as; khaga-indrathe king of birds, Garua; babhrmawandered around;
saKliya; apialso; avasaramthe opportunity (to strike);
180
prasamkamacarefully looking for.
TRANSLATION
Again and again Kliya licked his lips with his bifurcated tongues as He
stared at Ka with a glance full of terrible, poisonous fire. But Ka playfully
circled around him, just as Garua would play with a snake. In response, Kliya
also moved about, looking for an opportunity to bite the Lord.
PURPORT
Lord Ka moved around the serpent so skillfully that Kliya could find no
opportunity to bite Him. Thus the snake was defeated by r Ka's
transcendental agility.
TEXT 26
=' ''''$r'! ''' ?'r'! ''
!''' r'r'' ' '!='''*` !9
r'' '' ''`'''!! r'r'!'~
''!!' '! '^'^'`^'!! `' 'r'
eva paribhrama-hataujasam unnatsam
namya tat-pthu-irasv adhirha dya
tan-mrdha-ratna-nikara-sparti-tmra-
pdmbujo 'khila-kaldi-gurur nanarta
SYNONYMS
evamin this way; paribhramabecause of the Lord's moving around him;
hataspoiled; ojasamwhose strength; unnataraised high; asamwhose
181
shoulders; namyamaking him bend down; tathis; pthu-irasuonto the
broad heads; adhirhahaving climbed up; dyathe ultimate origin of
everything; tathis; mrdhaon the heads; ratna-nikarathe numerous
jewels; sparabecause of touching; ati-tmravery much reddened;
pda-ambujawhose lotus feet; akhila-kalof all arts; di-guruthe
original spiritual master; nanartabegan to dance.
TRANSLATION
Having severely depleted the serpent's strength with His relentless circling,
r Ka, the origin of everything, pushed down Kliya's raised shoulders and
mounted his broad serpentine heads. Thus Lord r Ka, the original master
of all fine arts, began to dance, His lotus feet deeply reddened by the touch of
the numerous jewels upon the serpent's heads.
PURPORT
r Hari-vaa states, ira sa ko jagrha sva-hastenvanamya: "Ka
grabbed Kliya's head with His hand and forced it to bow down." Most people
in this world are quite reluctant to bow down to the Supreme Person, the
Absolute Truth. In the contaminated state called material consciousness, we
conditioned souls become proud of our insignificant position and are thus
reluctant to bow our heads before the Lord. Yet just as Lord Ka forcibly
pushed Kliya's heads down and thus defeated him, the Supreme Lord's energy
in the form of irresistible time kills all conditioned souls and thus forces them
to bow down their arrogant heads. We should therefore give up the artificial
position of material life and become faithful servants of the Supreme Lord,
enthusiastically bowing down at His lotus feet.
rla Vivantha Cakravart hkura explains that Lord Ka's lotus feet
became red like copper because of their contact with the numerous hard jewels
upon the heads of Kliya. Lord Ka, with those glowing reddish feet, then
began to demonstrate His artistic skill by dancing on the unsteady, moving
182
surface of the serpent's hoods. This extraordinary demonstration of dancing
skill was meant for the pleasure of the young women of Vndvana, who at this
phase of their relationship with Ka were seriously falling in love with Him.
TEXT 27
r' 'r' ' 9r''=' '' r'! r'''~
!''=' '(' ''!! ='=''='
'r''! ' ]`''!='!'`='!9!r'~
'' '''! ''$!' r'+' '$'! '''
ta nartum udyatam avekya tad tadya-
gandharva-siddha-muni-craa-deva-vadhva
prty mdaga-paavnaka-vdya-gta-
pupopahra-nutibhi sahasopasedu
SYNONYMS
tamHim; nartumin dancing; udyatamengaged; avekyataking note of;
tadthen; tadyaHis servants; gandharva-siddhathe Gandharvas and
Siddhas; muni-craathe sages and the Craas; deva-vadhvathe wives of
the demigods; prtywith great pleasure; mdaga-paava-nakaof various
kinds of drums; vdyawith musical accompaniment; gtasong;
pupaflowers; upahraother presentations; nutibhiand prayers;
sahasimmediately; upaseduarrived.
TRANSLATION
Seeing the Lord dancing, His servants in the heavenly planetsthe
Gandharvas, Siddhas, sages, Craas and wives of the demigodsimmediately
183
arrived there. With great pleasure they began accompanying the Lord's dancing
by playing drums such as mda gas, paavas and nakas. They also made
offerings of songs, flowers and prayers.
PURPORT
When the demigods and other residents of higher planetary systems became
aware that Lord r Ka was personally putting on a wonderful
demonstration of the art of dancing, they immediately came to offer their
services. Dancing becomes more enjoyable and beautiful to watch when it is
accompanied by expert drum-playing, singing and the chanting of prayers. The
artistic atmosphere was also enhanced by the showering of a multitude of
flowers upon Lord r Ka, who was blissfully engaged in dancing upon the
hoods of the Kliya serpent.
TEXT 28
''9! ' ''r' ']` '!r' `'!'! '
r'''' ^'"''! '" `'''!r'
'!!'' ''! ''r' ^'!'!''r'! '' " `
'r'! =''' '''`''^''!'' '!!
yad yac chiro na namate 'ga ataika-ras
tat tan mamarda khara-daa-dharo 'ghri-ptai
kyuo bhramata ulbaam syato 's
nasto vaman parama-kamalam pa nga
SYNONYMS
yat yatwhichever; iraheads; na namatewould not bow down;
agamy dear King Parkit; ata-eka-raof him who had 101 heads; tat
184
tatthose; mamardatrampled down; kharaon those who are evil;
daapunishment; dharathe Lord who exerts; aghri-ptaiwith the
blows of His feet; ka-yuaof Kliya, whose life was becoming depleted;
bhramatawho was still moving about; ulbaamterrible; syatafrom his
mouths; askblood; nastafrom his nostrils; vamanvomiting;
paramaextreme; kamalamtrouble; paexperienced; ngathe
serpent.
TRANSLATION
My dear King, Kliya had 101 prominent heads, and when one of them
would not bow down, Lord r Ka, who inflicts punishment on cruel
wrong-doers, would smash that stubborn head by striking it with His feet.
Then, as Kliya entered his death throes, he began wheeling his heads around
and vomiting ghastly blood from his mouths and nostrils. The serpent thus
experienced extreme pain and misery.
TEXT 29
r'''!'+'! ^'' 'r' '!'
''9r'' ?''r' 'H'r'! `''! +'
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tasykibhir garalam udvamata irasu
yad yat samunnamati nivasato ruoccai
ntyan padnunamayan damay babhva
pupai prapjita iveha pumn pura
185
SYNONYMS
tasyaof him; akibhi-from the eyes; garalampoisonous waste;
udvamatawho was vomiting; irasuamong the heads; yat
yatwhichever; samunnamatiwould rise up; nivasatawho was
breathing; ruout of anger; uccaiheavily; ntyanwhile dancing;
padwith His foot; anunamayanmaking bow down; damaym
babhvaHe subdued; pupaiwith flowers; prapjitabeing worshiped;
ivaindeed; ihaon this occasion; pumnthe Personality of Godhead;
puraoriginal.
TRANSLATION
Exuding poisonous waste from his eyes, Kliya, would occasionally dare to
raise up one of his heads, which would breathe heavily with anger. Then the
Lord would dance on it and subdue it, forcing it to bow down with His foot.
The demigods took each of these exhibitions as an opportunity to worship Him,
the primeval Personality of Godhead, with showers of flowers.
TEXT 30
r'+''r'!"='='`'`!!'$'!
` ' ^' `` =''?' '' +''!!'
' r='! '!'! ` '' `'' '' !!
'!!''! r''! '''! '!!'
tac-citra-tava-virugna-pha-sahasro
rakta mukhair uru vaman npa bhagna-gtra
smtv carcara-guru purua pura
186
nryaa tam araa manas jagma
SYNONYMS
tatof Him; citraamazing; tavaby the powerful dancing;
virugnabroken; pha-sahasrahis one thousand hoods; raktamblood;
mukhaifrom his mouths; uruprofusely; vamanvomiting; npaO King
Parkit; bhagna-gtrahis limbs crushed; smtvremembering;
cara-acaraof all moving and nonmoving beings; gurumthe spiritual
master; puruamthe Personality of Godhead; puramancient;
nryaamLord Nryaa; tamto Him; araamfor shelter;
manaswithin his mind, jagma-he approached.
TRANSLATION
My dear King Parkit, Lord Ka's wonderful, powerful dancing trampled
and broke all of Kliya's one thousand hoods. Then the serpent, profusely
vomiting blood from his mouths, finally recognized r Ka to be the eternal
Personality of Godhead, the supreme master of all moving and nonmoving
beings, r Nryaa. Thus within his mind Kliya took shelter of the Lord.
PURPORT
In Chapter Sixteen of Ka, the Supreme Personality of Godhead, rla
Prabhupda points out that whereas previously Kliya was vomiting poison,
now his poison was exhausted and he began to vomit blood. Thus he had been
cleansed of the vile contamination within his heart that had manifested as
serpent's venom. The word smtv, "remembering," is very significant here. The
wives of Kliya were actually serious devotees of Lord Ka, and according to
the cryas they had often tried to convince their husband to surrender to
Him. Finally, finding himself in unbearable agony, Kliya remembered his
wives' advice and took shelter of the Lord. rla Vivantha Cakravart
187
hkura explains that Kliya's archrival had traditionally been Garua, the
carrier of Viu. But now Kliya realized that he was fighting an opponent
who was thousands of times stronger than Garua and who therefore could be
only the Supreme Personality of Godhead. Thus Kliya took shelter of Lord
Ka.
TEXT 31
`'!'' !+' '!r'! 'r'+'!=''?'
''!'! '$!''`'`!!r'''''
_!$'!9' ''' ' ''' ''r''
!r'! '''+' ''! `'!'''!
kasya garbha-jagato 'ti-bharvasanna
pri-prahra-parirugna-phatapatram
dvhim dyam upasedur amuya patnya
rt lathad-vasana-bhaa-kea-bandh
SYNONYMS
kasyaof Lord Ka; garbhain whose abdomen; jagatais found the
entire universe; ati-bharaby the extreme weight; avasannamfatigued;
priof His heels; prahraby the striking; parirugnashattered;
phahis hoods; tapatramwhich were like umbrellas; dvseeing;
ahimthe serpent; dyamthe primeval Lord; upaseduapproached;
amuyaof Kliya; patnyathe wives; rtfeeling distressed;
lathatdisarrayed; vasanatheir clothing; bhaaornaments;
kea-bandhand the locks of their hair.
188
TRANSLATION
When Kliya's wives saw how the serpent had become so fatigued from the
excessive weight of Lord Ka, who carries the entire universe in His
abdomen, and how Kliya's umbrellalike hoods had been shattered by the
striking of Ka's heels, they felt great distress. With their clothing, ornaments
and hair scattered in disarray, they then approached the eternal Personality of
Godhead.
PURPORT
According to rla Vivantha Cakravart hkura, Kliya's wives had been
disgusted with their husband because of his demoniac activities. They had
been thinking, "If this atheist is killed by the punishment of the Supreme
Personality of Godhead, then let him be killed. We will become widows and
engage in the worship of the Supreme Lord." But then the ladies noticed
Kliya's facial expression and other bodily features, and they understood that
Kliya had indeed taken shelter of the Lord within his mind. Seeing that he
was manifesting symptoms of humility, remorse, regret and doubt, they
thought, "Just see how fortunate we are! Our husband has now become a
Vaiava. Therefore we must now endeavor to protect him." They felt
affection for their repentant husband and severe distress because of his
miserable position, and thus all together they went into the presence of the
Supreme Lord.
TEXT 32
r'!r' ' ='''''! '' '' `r'!+'!
`!'' '''!'' +' =' +' r'''r' '! '
'!'='' `r'!'^''' `! '!'^''' +'r'
189
'! ' ''=' '!! '!! '''?'!
ts ta su-vigna-manaso 'tha purasktrbh
kya nidhya bhuvi bhta-pati praemu
sdhvya ktjali-pu amalasya bhartur
mokepsava araa-da araa prapann
SYNONYMS
tthey, the wives of Kliya; tamto Him; su-vignavery much agitated;
manasatheir minds; athathen; pura-ktaplacing in front;
arbhtheir children; kyamtheir bodies; nidhyaputting; bhuviupon
the ground; bhta-patimto the Lord of all creatures; praemuthey bowed
down; sdhvyathe saintly ladies; kta-ajali-pufolding their hands in
supplication; amalasyawho was sinful; bhartuof their husband;
mokathe liberation; psavadesiring; araa-damHe who grants
shelter; araamfor shelter; prapannthey approached.
TRANSLATION
Their minds very much disturbed, those saintly ladies placed their children
before them and then bowed down to the Lord of all creatures, laying their
bodies flat upon the ground. They desired the liberation of their sinful husband
and the shelter of the Supreme Lord, the giver of ultimate shelter, and thus
they folded their hands in supplication and approached Him.
TEXT 33
'!!''r'' '
''!'''! $ " `r'`^''' '' '
190
r'='!='r'! ^'^'''$!''
''! ' r'!'!''' r' ^''
''r' ' `^'' ='!' '! ''
nga-patnya cu
nyyyo hi daa kta-kilbie 'smis
tavvatra khala-nigrahya
ripo sutnm api tulya-dir
dhatse dama phalam evnuasan
SYNONYMS
nga-patnya cuthe wives of the serpent said; nyyyafair and just;
hiindeed; daapunishment; kta-kilbieto him who has committed
offense; asminthis person; tavaYour; avatradescent into this world;
khalaof the envious; nigrahyafor the subjugation; ripoto an enemy;
sutnmto Your own sons; apialso; tulya-dihaving equal vision;
dhatseYou give; damampunishment; phalamthe ultimate result;
evaindeed; anuasamconsidering.
TRANSLATION
The wives of the Kliya serpent said: The punishment this offender has
been subjected to is certainly just. After all, You have incarnated within this
world to curb down envious and cruel persons. You are so impartial that You
look equally upon Your enemies and Your own sons, for when You impose a
punishment on a living being You know it to be for his ultimate benefit.
TEXT 34
191
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anugraho 'ya bhavata kto hi no
dao 'sat te khalu kalmapaha
yad dandakatvam amuya dehina
krodho 'pi te 'nugraha eva sammata
SYNONYMS
anugrahamercy; ayamthis; bhavataby You; ktadone; hiindeed;
nato us; daapunishment; asatmof the evil; teby You;
khaluindeed; kalmaa-apahathe dispelling of their contamination;
yatbecause; dandakatvamthe condition of appearing as a serpent;
amuyaof this Kliya; dehinathe conditioned soul; krodhaanger;
apieven; teYour; anugrahaas mercy; evaactually; sammatais
accepted.
TRANSLATION
What You have done here is actually mercy for us, since the punishment
You give to the wicked certainly drives away all their contamination. Indeed,
because this conditioned soul, our husband, is so sinful that he has assumed the
body of a serpent, Your anger toward him is obviously to be understood as Your
mercy.
PURPORT
rla Madhvcrya points out in this connection that when a pious person
192
suffers in this world, he realizes, "The punishment the Supreme Lord is meting
out to me is actually His causeless mercy." Envious persons, however, even
after being punished by the Lord for their purification, continue to envy Him
and be resentful, and this attitude is the reason for their continued failure to
understand the Absolute Truth.
TEXT 35
r''' ' r'F' `'' ' '' ='
'r''!' ' ' '!' '
'''! '' ='! '=' ''!' `''''!
''r'! +'='! r' '''r' '=' '='
tapa sutapta kim anena prva
nirasta-mnena ca mna-dena
dharmo 'tha v sarva-jannukampay
yato bhavs tuyati sarva-jva
SYNONYMS
tapaausterity; su-taptamproperly performed; kimwhat; anenaby this
Kliya; prvamin previous lives; nirasta-mnenabeing free from false
pride; caand; mna-denagiving respect to others; dharmareligious
duty; atha vor else; sarva-janato all persons; anukampaywith
compassion; yataby which; bhavnYour good self; tuyatiis satisfied;
sarva-jvathe source of life for all beings.
TRANSLATION
Did our husband carefully perform austerities in a previous life, with his
193
mind free of pride and full of respect for others? Is that why You are pleased
with him? Or did he in some previous existence carefully execute religious
duties with compassion for all living beings, and is that why You, the life of all
living beings, are now satisfied with Him?
PURPORT
In this regard rla Prabhupda comments in his Ka, the Supreme
Personality of Godhead, Chapter Sixteen: "The Nga-patns confirm that one
cannot come in contact with Ka without having executed pious activities in
devotional service in one's previous lives. As Lord Caitanya advised in His
ikaka, one has to execute devotional service by humbly chanting the Hare
Ka mantra, thinking oneself lower than the straw in the street and not
expecting honor for oneself but offering all kinds of honor to others. The
Nga-patns were astonished that, although Kliya had the body of a serpent as
the result of grievous sinful activities, at the same time he was in contact with
the Lord to the extent that the Lord's lotus feet were touching his hoods.
Certainly this was not the ordinary result of pious activities. These two
contradictory facts astonished them."
TEXT 36
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r'='!" `' ! '''!!''`!
''!''! '^' ^''!''''!
='$!'' `!'!' ' ' '' r''r'!
kasynubhvo 'sya na deva vidmahe
tavghri-reu-sparadhikra
yad-vchay rr lalancarat tapo
194
vihya kmn su-cira dhta-vrat
SYNONYMS
kasyaof what; anubhvaa result; asyaof the serpent (Kliya); nanot;
devamy Lord; vidmahewe know; tavaYour; aghriof the lotus feet;
reuof the dust; sparaafor touching; adhikraqualification; yatfor
which; vchaywith the desire; rthe goddess of fortune; lalan(the
topmost) woman; caratperformed; tapaausterity; vihyagiving up;
kmnall desires; su-ciramfor a long time; dhtaupheld; vrather vow.
TRANSLATION
O Lord, we do not know how the serpent Kliya has attained this great
opportunity of being touched by the dust of Your lotus feet. For this end, the
goddess of fortune performed austerities for centuries, giving up all other
desires and taking austere vows.
TEXT 37
' '!`'' B ' ' '!=' +'! '
' ''!' B?' ' '!''''r'''
' ''! !'('' '+' =' ='!
='!r' ''r''!''''?'!
na nka-pha na ca srva-bhauma
na pramehya na rasdhipatyam
na yoga-siddhr apunar-bhava v
vchanti yat-pda-raja-prapann
195
SYNONYMS
nanot; nka-phamheaven; na canor; srva-bhaumamsupreme
sovereignty; nanot; pramehyamthe topmost position of Brahm;
nanot; rasa-adhipatyamrulership over the earth; nanot;
yoga-siddhthe perfections of yogic practice; apuna-bhavamfreedom
from rebirth; vor; vchantidesire; yatwhose; pda-of the lotus feet;
rajathe dust; prapannthose who have attained.
TRANSLATION
Those who have attained the dust of Your lotus feet never hanker for the
kingship of heaven, limitless sovereignty, the position of Brahm or rulership
over the earth. They are not interested even in the perfections of yoga or in
liberation itself.
TEXT 38
r' '' '!'!'' !''''' '
r''! '' `! ''=''!! ''''$'!
' '!' ` ''r' '!!!
''r' ''!+'=' '''
tad ea nthpa durpam anyais
tamo-jani krodha-vao 'py aha
sasra-cakre bhramata arrio
yad-icchata syd vibhava samaka
SYNONYMS
196
tatthat; eathis Kliya; nthaO Lord; pahas achieved;
durpamdifficult to achieve; anyaiby others; tama-janiwho was born
in the mode of ignorance; krodha-vaawho was under the sway of anger;
apieven; ahi-athe king of serpents; sasra-cakrewithin the cycle of
material existence; bhramatawandering; arriafor the embodied living
entity; yatby which (dust of Your lotus feet); icchatawho has material
desires; sytmanifests; vibhavaall opulences; samakabefore his eyes.
TRANSLATION
O Lord, although this Kliya, the king of the serpents, has taken birth in the
mode of ignorance and is controlled by anger, he has achieved that which is
difficult for others to achieve. Embodied souls, who are full of desires and are
thus wandering in the cycle of birth and death, can have all benedictions
manifested before their eyes simply by receiving the dust of Your lotus feet.
PURPORT
It is very rare for a conditioned soul to free himself from the contamination
of illusion and thus become established in perfect consciousness of the
Absolute Truth. And yet this benediction was achieved by the serpent Kliya
because the Lord personally danced upon the serpent's hoods with His lotus
feet. Although we conditioned souls may not receive the mercy of having the
Lord dance on our head, we can receive the dust of the lotus feet of the
Absolute through the Lord's representative, the bona fide spiritual master, and
thus go back home, back to Godhead, forever freed from the misery and
ignorance of the mundane universe.
TEXT 39
''r' +'' +'!='r'
197
'' `''!'' '$!r''
+' r'!='!'!'' +' r'!''
''!'' '''!r''
namas tubhya bhagavate
puruya mahtmane
bhtvsya bhtya
parya paramtmane
SYNONYMS
namaobeisances; tubhyamto You; bhagavatethe Supreme Personality of
Godhead; puruyawho are present within as the Supersoul;
mah-tmanewho are all-pervasive; bhta-vsyawho are the shelter of
the material elements (beginning with the ethereal sky); bhtyawho exist
even prior to the creation; paryato the supreme cause;
parama-tmanewho are beyond all material cause.
TRANSLATION
We offer our obeisances unto You, the Supreme Personality of Godhead.
Although present in the hearts of all living beings as the Supersoul, You are
all-pervasive. Although the original shelter of all created material elements, You
exist prior to their creation. And although the cause of everything, You are
transcendental to all material cause and effect, being the Supreme Soul.
PURPORT
The beautiful Sanskrit poetry of this verse should be chanted out loud for
the transcendental pleasure of the reciter and the hearer.
198
TEXT 40
5'!'='5'!''''''
'! ''r''!`''
! !!''!='`!!''
''r' '! `r'!'' '
jna-vijna-ndhaye
brahmae 'nanta-aktaye
aguyvikrya
namas te prktya ca
SYNONYMS
jnaof consciousness; vijnaand spiritual potency; nidhayeto the
ocean; brahmaeto the Absolute Truth; ananta-aktayewhose potencies
are unlimited; aguyato Him who is never affected by the qualities of
matter; avikryawho does not undergo any material transformation;
namaobeisances; teunto You; prktyato the prime mover of material
nature; caand.
TRANSLATION
Obeisances unto You, the Absolute Truth, who are the reservoir of all
transcendental consciousness and potency and the possessor of unlimited
energies. Although completely free of material qualities and transformations,
You are the prime mover of material nature.
PURPORT
Those who consider themselves intellectual, philosophic or rational should
199
carefully note here that the Absolute Truth, the Supreme Personality of
Godhead, is the ocean of all knowledge and consciousness. Thus surrendering
unto the Supreme Lord does not entail giving up the method of rationally
comprehending reality. Rather, one merges into the ocean of rational, logical
comprehension. The Supreme Lord is the perfection of all sciences and all
forms of knowledge, and only envious and trivial minds would deny this
obvious fact.
TEXT 41
`!^'!'' `!^''!+'!''
`!^'!='''=''!'!
='H!'' r' ''
r'r`' ='H$ r'='
klya kla-nbhya
klvayava-skie
vivya tad-upadrare
tat-kartre viva-hetave
SYNONYMS
klyaunto time; kla-nbhyaunto Him who is the shelter of time;
kla-avayavaof the various phases of time; skieto the witness;
vivyato the form of the universe; tad-upadrareto the observer of it;
tat-kartreto the creator of it; vivaof the universe; hetaveto the total
cause.
TRANSLATION
200
Obeisances unto You, who are time itself, the shelter of time and the witness
of time in all its phases. You are the universe, and also its separate observer.
You are its creator, and also the totality of all its causes.
PURPORT
The Supreme Personality of Godhead, although appearing in different
incarnations, can never be limited by time, since He is time itself, the shelter
of time, and the witness of time in all its phases.
TEXTS 42-43
+' r''!' '''!!~
''! ' (?'!'!''!r''
'! ! '!+''!' '
! ='!r'!' +' r'''
''! ''r'!'' ' '!''
``'!'' ='''Nr'
'!'!='!!' ! ''!''
='!''='!'`'!`''
bhta-mtrendriya-pra-
mano-buddhy-aytmane
tri-guenbhimnena
gha-svtmnubhtaye
namo 'nantya skmya
ka-sthya vipacite
201
nn-vdnurodhya
vcya-vcaka-aktaye
SYNONYMS
bhtaof the physical elements; mtrathe subtle basis of perception;
indriyathe senses; prathe vital air of life; manathe mind;
buddhithe intelligence; ayaand of material consciousness; tmaneto
the ultimate soul; tri-guenaby the three modes of material nature;
abhimnenaby false identification; ghawho causes to become covered
over; svaone's own; tmaof the self; anubhtayeperception;
namaobeisances; anantyato the unlimited Lord; skmyato the
supremely subtle; ka-sthyawho is fixed in the center; vipaciteto the
omniscient one; nnvarious; vdaphilosophies; anurodhyawho
sanctions; vcyaof expressed ideas; vcakaand expressing words;
aktayewho possesses the potencies.
TRANSLATION
Obeisances unto You, who are the ultimate soul of the physical elements, of
the subtle basis of perception, of the senses, of the vital air of life, and of the
mind, intelligence and consciousness. By Your arrangement the infinitesimal
spirit souls falsely identify with the three modes of material nature, and their
perception of their own true self thus becomes clouded. We offer our obeisances
unto You, the unlimited Supreme Lord, the supremely subtle one, the
omniscient Personality of Godhead, who are always fixed in unchanging
transcendence, who sanction the opposing views of different philosophies, and
who are the power upholding expressed ideas and the words that express them.
TEXT 44
202
'' ''!!' ^'!''
`=''' '!!U''! '''
'=' '!'' '=' '!''
'!'!'' ''! ''
nama prama-mlya
kavaye stra-yonaye
pravttya nivttya
nigamya namo nama
SYNONYMS
namaobeisances; pramaof authoritative evidence; mlyato the
basis; kavayeto the author; straof the revealed scripture; yonayeto the
source; pravttyawhich encourages sense gratification; nivttyawhich
encourages renunciation; nigamyato Him who is the origin of both kinds of
scripture; nama namarepeated obeisances.
TRANSLATION
We offer our obeisances again and again to You, who are the basis of all
authoritative evidence, who are the author and ultimate source of the revealed
scriptures, and who have manifested Yourself in those Vedic literatures
encouraging sense gratification as well as in those encouraging renunciation of
the material world.
PURPORT
If we did not have the powers of perception and cognition, evidence could
not be transmitted, and if we had no tendency to believe in particular modes
of evidence, persuasion could not take place. All of these
203
processesperception, cognition, persuasion and transmissiontake place
through the various potencies of the Supreme Lord. The Supreme Lord Ka
is Himself the greatest scholar and intellectual being. He manifests the
transcendental scriptures within the hearts of great devotees like Brahm and
Nrada, and in addition He incarnates as Vedavysa, the compiler of all Vedic
knowledge. In multifarious ways the Lord generates a variety of religious
scriptures, which gradually bring the conditioned souls through the various
phases of re-entry into the kingdom of God.
TEXT 45
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nama kya rmya
vasudeva-sutya ca
pradyumnyniruddhya
stvat pataye nama
SYNONYMS
namaobeisances; kyato Lord Ka; rmyato Lord Rma;
vasudeva-sutyathe son of Vasudeva; caand; pradyumnyato Lord
Pradyumna; aniruddhyato Lord Aniruddha; stvatmof the devotees;
patayeto the Lord; namaobeisances.
TRANSLATION
204
We offer our obeisances to Lord Ka and Lord Rma, the sons of
Vasudeva, and to Lord Pradyumna and Lord Aniruddha. We offer our
respectful obeisances unto the master of all the saintly devotees of Viu.
TEXT 46
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namo gua-pradpya
gutma-cchdanya ca
gua-vtty-upalakyya
gua-drare sva-savide
SYNONYMS
namaobeisances; gua-pradpyato Him who manifests various qualities;
guaby the material modes; tmaHimself; chdanyawho disguises;
caand; guaof the modes; vttiby the functioning; upalakyyawho
can be ascertained; gua-drareto the separate witness of the material
modes; svato His own devotees; savidewho is known.
TRANSLATION
Obeisances to You, O Lord, who manifest varieties of material and spiritual
qualities. You disguise Yourself with the material qualities, and yet the
functioning of those same material qualities ultimately reveals Your existence.
You stand apart from the material qualities as a witness and can be fully known
205
only by Your devotees.
PURPORT
The word gua conveys various meanings: the three basic qualities of
material nature, i.e., goodness, passion and ignorance; excellent qualities one
manifests because of piety and spiritual achievement; or the internal senses,
such as the mind and intelligence. The word pradpya means "unto Him who
manifests or illumines." Thus here the Nga-patns are addressing the Supreme
Lord as "He who manifests all material and spiritual qualities and who causes
the living entities to be conscious." One can see the Lord by going beyond the
screen of material nature, and therefore He is called gutma-cchdanya. If
one methodically and intelligently studies the functioning of the material
qualities, he will ultimately conclude that there is a Supreme Personality of
Godhead and that He exhibits His illusory potency to bewilder those who do
not surrender unto Him.
The Lord is never affected by the modes of nature, being their witness, and
thus He is called gua-drare. The word sva indicates "one's own," and thus
sva-savide means that Lord Ka can be known only by His own people, the
devotees, and also that ultimately only the Lord can know Himself perfectly.
Therefore we should take Lord Ka's instructions in Bhagavad-gt and
immediately come to the right conclusion: full surrender to the Lord's lotus
feet. Thus we should humbly glorify the Lord, following the example of the
Nga-patns.
TEXT 47
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206
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avykta-vihrya
sarva-vykta-siddhaye
hkea namas te 'stu
munaye mauna-line
SYNONYMS
avykta-vihryato Him whose glories are unfathomable;
sarva-vyktathe creation and manifestation of all things; siddhayeto Him
who can be understood as existent on the basis of; hka-aO motivator of
the senses; namaobeisances; teunto You, astu-let there be; munayeto
the silent; mauna-lineto Him who acts in silence.
TRANSLATION
O Lord Hkea, master of the senses, please let us offer our obeisances
unto You, whose pastimes are inconceivably glorious. Your existence can be
inferred from the necessity for a creator and revealer of all cosmic
manifestations. But although Your devotees can understand You in this way, to
the nondevotees You remain silent, absorbed in self-satisfaction.
TEXT 48
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parvara-gati-jya
sarvdhyakya te nama
avivya ca vivya
tad-drare 'sya ca hetave
SYNONYMS
para-avaraof all things, both superior and inferior; gatithe destinations;
jyato Him who knows; sarvaof all things; adhyakyato the regulator;
teYou; namaour obeisances; avivyato Him who is distinct from the
universe; caand; vivyain whom the illusion of material creation
manifests; tat-drareto the witness of such illusion; asyaof this world;
caand; hetaveto the root cause.
TRANSLATION
Obeisances unto You, who know the destination of all things, superior and
inferior, and who are the presiding regulator of all that be. You are distinct from
the universal creation, and yet You are the basis upon which the illusion of
material creation evolves, and also the witness of this illusion. Indeed, You are
the root cause of the entire world.
PURPORT
The words para and avara indicate superior, subtle elements and inferior,
gross ones. The words also indicate superior personalitiesdevotees of the
Lordand inferior personalities, who are unaware of the glories of God. Lord
Ka knows the destiny of all superior and inferior entities, animate and
inanimate, and as the Supreme Absolute Truth He remains in His unique
position above everything, as indicated by the word sarvdhyakya.
TEXT 49
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tva hy asya janma-sthiti-sayamn vibho
guair anho 'kta-kla-akti-dhk
tat-tat-svabhvn pratibodhayan sata
samkaymogha-vihra hase
SYNONYMS
tvamYou; hiindeed; asyaof this universe; janma-sthiti-sayamnthe
creation, maintenance and destruction; vibhoO almighty Lord; guaiby
the modes of nature; anhaalthough uninvolved in any material endeavor;
aktabeginningless; kla-aktiof the potency of time; dhkthe holder;
tat-tatof each of the modes; sva-bhvnthe distinctive characteristics;
pratibodhayanawakening; satawhich are already present in their
dormant state; samkayby Your glance; amogha-vihrawhose playful
activities are impeccable; haseYou act.
TRANSLATION
O almighty Lord, although You have no reason to become involved in
material activity, still You act through Your eternal potency of time to arrange
for the creation, maintenance and destruction of this universe. You do this by
awakening the distinct functions of each of the modes of nature, which before
the creation lie dormant. Simply by Your glance You perfectly execute all these
activities of cosmic control in a sporting mood.
209
PURPORT
Sceptics may question why the Supreme Lord has created the material
world, which is full of birth, maintenance and death. Here the Nga-patns
point out that the Lord's pastimes are amogha, beyond any discrepancy. r
Ka actually desires that all conditioned souls live with Him in His eternal
kingdom, but those forgetful souls who are inimical to their loving relationship
with God must go to the material world and be subjected to the conditions of
time. The fortunate conditioned souls are startled into remembrance of their
actual position as loving servants of the Lord, and from within the heart the
Lord then encourages them to come back home, back to Godhead, where time
is conspicuous by its absence and where eternal, blissful existence supersedes
the dramatic but disturbing functions of cosmic creation and annihilation.
TEXT 50
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tasyaiva te 'ms tanavas tri-loky
nt ant uta mha-yonaya
nt priys te hy adhunvitu sat
sthtu ca te dharma-parpsayehata
SYNONYMS
tasyaof Him; evaindeed; teof You; amthese; tanavamaterial
bodies; tri-lokymthroughout the three worlds; ntpeaceful (in the
210
mode of goodness); antnot peaceful (in the mode of passion); utaand
also; mha-yonayaborn in ignorant species; ntthe peaceful persons
in the mode of goodness; priydear; teto You; hicertainly;
adhunnow; avitumto protect; satmof the saintly devotees;
sthtuwho are present; caand; teof You; dharmatheir principles of
religion; parpsaywith the desire of maintaining; hatawho is acting.
TRANSLATION
Therefore all material bodies throughout the three worldsthose that are
peaceful, in the mode of goodness; those that are agitated, in the mode of
passion; and those that are foolish, in the mode of ignoranceall are Your
creations. Still, those living entities whose bodies are in the mode of goodness
are especially dear to You, and it is to maintain them and protect their religious
principles that You are now present on the earth.
TEXT 51
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apardha sakd bhartr
sohavya sva-praj-kta
kantum arhasi nttman
mhasya tvm ajnata
SYNONYMS
211
apardhathe offense; saktjust once; bhartrby the master;
sohavyashould be tolerated; sva-prajby Your own subject;
ktacommitted; kantumto tolerate; arhasiit is befitting for You;
nta-tmanO You who are always peaceful; mhasyaof the foolish one;
tvmYou; ajnatawho does not understand.
TRANSLATION
At least once, a master should tolerate an offense committed by his child or
subject. O supreme peaceful Soul, You should therefore forgive our foolish
husband, who did not understand who You are.
PURPORT
Because of their extreme anxiety, in this verse Kliya's wives mention the
same idea twice: that the Supreme Lord should kindly forgive their foolish
husband. The Supreme Lord is nttm, the supreme peaceful Soul, and
therefore the Nga-patns suggest it would be proper for Him to overlook, at
least this once, the great offense committed by the ignorant Kliya.
TEXT 52
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anughva bhagavan
prs tyajati pannaga
str na sdhu-ocyn
212
pati pra pradyatm
SYNONYMS
anughvaplease show mercy; bhagavanO Supreme Lord; prnhis
life airs; tyajatiis giving up; pannagathe serpent; strmfor women;
naus; sdhu-ocynmwho are to be pitied by saintly personalities;
patithe husband; pralife itself; pradyatmshould be given back.
TRANSLATION
O Supreme Lord, please be merciful. It is proper for the saintly to feel
compassion for women like us. This serpent is about to give up his life. Please
give us back our husband, who is our life and soul.
TEXT 53
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vidhehi te kikarm
anuheya tavjay
yac-chraddhaynutihan vai
mucyate sarvato bhayt
SYNONYMS
vidhehiplease order; teYour; kikarmby the maidservants;
anuheyamwhat should be done; tavaYour; jayby the command;
213
yatwhich; raddhaywith faith; anutihanexecuting; vaicertainly;
mucyateone will become freed; sarvatafrom all; bhaytfear.
TRANSLATION
Now please tell us, Your maidservants, what we should do. Certainly anyone
who faithfully executes Your order is automatically freed from all fear.
PURPORT
The surrender of Kliya's wives was now complete, and Lord Ka
immediately gave them His mercy, as described in the following verses.
TEXT 54
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r-uka uvca
ittha sa nga-patnbhir
bhagavn samabhiuta
mrcchita bhagna-irasa
visasarjghri-kuanai
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itthamin this way; saHe,
214
Lord Ka; nga-patnbhiby the wives of Kliya; bhagavnthe Supreme
Personality of Godhead; samabhiutafully praised; mrcchitamwho was
unconscious; bhagna-irasamhis heads crushed; visasarjaHe let go;
aghri-kuanaiby the striking of His feet.
TRANSLATION
ukadeva Gosvm said: Thus praised by the Nga-patns, the Supreme
Personality of Godhead released the serpent Kliya, who had fallen
unconscious, his heads battered by the striking of the Lord's lotus feet.
PURPORT
According to rla Vivantha Cakravart hkura, Lord Ka, upon
reaching His decision, immediately jumped down from Kliya's hoods and
stood before the serpent and his wives. We should remember that when Lord
Ka executed these pastimes, He was just a young village boy in Vndvana.
TEXT 55
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pratilabdhendriya-pra
kliya anakair harim
kcchrt samucchvasan dna
ka prha ktjali
215
SYNONYMS
pratilabdharegaining; indriyathe function of his senses; praand his
vital force; kliyaKliya; anakaigradually; harimto the Supreme
Personality of Godhead; kcchrtwith difficulty; samucchvasanbreathing
loudly; dnawretched; kamto Lord Ka; prhaspoke;
kta-ajaliin humble submission.
TRANSLATION
Kliya slowly regained his vital force and sensory functions. Then, breathing
loudly and painfully, the poor serpent addressed Lord Ka, the Supreme
Personality of Godhead, in humble submission.
TEXT 56
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kliya uvca
vaya khal sahotpatty
tamas drgha-manyava
svabhvo dustyajo ntha
lokn yad asad-graha
SYNONYMS
216
kliya uvcaKliya said; vayamwe; khalenvious; saha utpattyby
our very birth; tmasof ignorant nature; drgha-manyavaconstantly
angry; svabhvaone's material nature; dustyajais very difficult to give
up; nthaO Lord; loknmfor ordinary persons; yatbecause of which;
asatof the unreal and impure; grahathe acceptance.
TRANSLATION
The serpent Kliya said: Our very birth as a snake has made us envious,
ignorant and constantly angry. O my Lord, it is so difficult for people to give up
their conditioned nature, by which they identify with that which is unreal.
PURPORT
rla Santana Gosvm points out that because of his wretched condition,
Kliya was unable to compose original prayers to the Lord, and thus he
paraphrased some of the prayers offered by his wives. The word asad-graha
indicates that a conditioned soul seizes upon impermanent and impure things
such as his own body, the bodies of others, and other countless varieties of
material sense objects. The ultimate result of such material attachment is
frustration, disappointment and anguisha fact that has now become crystal
clear to the poor serpent Kliya.
TEXT 57
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tvay sam ida viva
dhtar gua-visarjanam
nn-svabhva-vryaujo-
yoni-bjaykti
SYNONYMS
tvayby You; samcreated; idamthis; vivamuniverse; dhtaO
supreme provider; guaof the material modes; visarjanamthe variegated
creation; nnvarious; sva-bhvapersonal natures; vryavarieties of
sensory strength; ojaand physical strength; yoniwombs; bjaseeds;
ayamentalities; ktiand forms.
TRANSLATION
O supreme creator, it is You who generate this universe, composed of the
variegated arrangement of the material modes, and in the process You manifest
various kinds of personalities and species, varieties of sensory and physical
strength, and varieties of mothers and fathers with variegated mentalities and
forms.
PURPORT
Commenting on this verse, rla Madhvcrya has quoted the Nrada
Pura as follows: "From Hirayagarbha, Brahm, comes the second creation
of this universe, but the universe is primarily created by Viu Himself. Viu
is thus the primary creator, and four-headed Brahm is merely the secondary
creator."
TEXT 58
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vaya ca tatra bhagavan
sarp jty-uru-manyava
katha tyajmas tvan-my
dustyaj mohit svayam
SYNONYMS
vayamwe; caand; tatrawithin that material creation; bhagavanO
Supreme Personality of Godhead; sarpserpents; jtiby species;
uru-manyavatoo much absorbed in anger; kathamhow; tyajmawe
can give up; tvat-mymYour illusory potency; dustyajmwhich is
impossible to give up; mohitbewildered; svayamon our own.
TRANSLATION
O Supreme Personality of Godhead, among all the species within Your
material creation, we serpents are by nature always enraged. Being thus deluded
by Your illusory energy, which is very difficult to give up, how can we possibly
give it up on our own?
PURPORT
Kliya is here indirectly begging for the Lord's mercy, realizing that on his
own he can never become free from illusion and suffering. Only by
surrendering to the Lord and obtaining His mercy can one be released from
the painful conditions of material life.
219
TEXT 59
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bhavn hi kraa tatra
sarva-jo jagad-vara
anugraha nigraha v
manyase tad vidhehi na
SYNONYMS
bhavnYour good self; hicertainly; kraamthe cause; tatrain that
matter (the removal of illusion); sarva-jathe knower of everything;
jagat-varathe supreme controller of the universe; anugrahamfavor;
nigrahampunishment; vor; manyase(whatever) You consider;
tatthat; vidhehiarrange; nafor us.
TRANSLATION
O Lord, since You are the omniscient Lord of the universe, You are the
actual cause of freedom from illusion. Please arrange for us whatever You
consider proper, whether it be mercy or punishment.
TEXT 60
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r-uka uvca
ity karya vaca prha
bhagavn krya-mnua
ntra stheya tvay sarpa
samudra yhi m ciram
sva-jty-apatya-drhyo
go-nbhir bhujyate nad
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; karyahearing;
vacathese words; prhathen spoke; bhagavnthe Supreme Personality
of Godhead; krya-mnuawho was acting like a human being; nanot;
atrahere; stheyamshould remain; tvayyou; sarpaMy dear serpent;
samudramto the ocean; yhigo; m ciramwithout delay; svayour own;
jtiby the companions; apatyachildren; draand wife;
hyaadequately accompanied; goby the cows; nbhiand the humans;
bhujyatelet it be enjoyed; nadthe river Yamun.
TRANSLATION
ukadeva Gosvm said: After hearing Kliya's words, the Supreme
Personality of Godhead, who was acting the role of a human being, replied: O
serpent, you may not remain here any longer. Go back to the ocean
221
immediately, accompanied by your retinue of children, wives, other relatives
and friends. Let this river be enjoyed by the cows and humans.
TEXT 61
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ya etat sasmaren martyas
tubhya mad-anusanam
krtayann ubhayo sandhyor
na yumad bhayam pnuyt
SYNONYMS
yawho; etatthis; sasmaretremembers; martyaa mortal;
tubhyamto you; matMy; anusanamcommand; krtayanchanting;
ubhayoat both; sandhyojunctures of the day; nanot; yumatfrom
you; bhayamfear; pnuytobtains.
TRANSLATION
If a mortal being attentively remembers My command to youto leave
Vndvana and go to the oceanand narrates this account at sunrise and
sunset, he will never be afraid of you.
TEXT 62
222
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yo 'smin sntv mad-kre
devds tarpayej jalai
upoya m smarann arcet
sarva-ppai pramucyate
SYNONYMS
yawho; asminin this (Kliya's lake in the Yamun River);
sntvbathing; mat-krethe place of My pastime; deva-dnthe
demigods and other worshipable personalities; tarpayetgratifies; jalaiwith
the water (of that lake); upoyaobserving a fast; mmMe;
smaranremembering; arcetperforms worship; sarva-ppaifrom all
sinful reactions; pramucyatehe becomes freed.
TRANSLATION
If one bathes in this place of My pastimes and offers the water of this lake to
the demigods and other worshipable personalities, or if one observes a fast and
duly worships and remembers Me, he is sure to become free from all sinful
reactions.
PURPORT
According to the cryas, the Lord spoke this verse to make it clear to
Kliya that he could by no means remain in the Yamun lake. Although the
Lord had mercifully pardoned the serpent and ordered him to go to the ocean
223
with all his associates, Kliya should not even consider requesting to remain in
the lake, because it was now to become a holy place for spiritual pilgrims.
TEXT 63
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dvpa ramaaka hitv
hradam etam uprita
yad-bhayt sa suparas tv
ndyn mat-pda-lchitam
SYNONYMS
dvpamthe great island; ramaakamnamed Ramaaka;
hitvabandoning; hradamthe small lake; etamthis; upritataken
shelter of; yatof whom; bhaytbecause of the fear; sathat;
suparaGarua; tvmyou; na adytwill not eat; mat-pdawith My
feet; lchitammarked.
TRANSLATION
Out of fear of Garua, you left Ramaaka Island and came to take shelter of
this lake. But because you are now marked with My footprints, Garua will no
longer try to eat you.
TEXT 64
224
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r-ir uvca
mukto bhagavat rjan
kendbhuta-karma
ta pjaym sa mud
nga-patnya ca sdaram
SYNONYMS
r-i uvcathe sage (ukadeva) said; muktafreed; bhagavatby the
Supreme Personality of Godhead; rjanO King Parkit; kenaby Lord
Ka; adbhuta-karmawhose activities are very wonderful; tamHim;
pjaym saworshiped; mudwith pleasure; ngaof the serpent;
patnyathe wives; caand; sa-daramwith reverence.
TRANSLATION
ukadeva Gosvm continued: My dear King, having been released by Lord
Ka, the Supreme Personality of Godhead, whose activities are wonderful,
Kliya joined his wives in worshiping Him with great joy and reverence.
PURPORT
rla Vivantha Cakravart hkura comments as follows on this verse:
"The word adbhuta-karma indicates the Lord's wonderful activities of saving
225
the residents of Vndvana from Kliya, saving Kliya himself from Garua,
and bestowing grace upon both the victims of violence and the committer of
that violence." The word kena, "by Ka," indicates that because Kliya's
wives were great devotees of the Lord and offered Him loving affection, Ka
withdrew (karaam) both Kliya's offense against the Lord's devotee Garua
and that against the residents of Vndvana, who were very dear to Him.
TEXTS 65-67
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divymbara-sra-maibhi
parrdhyair api bhaai
divya-gandhnulepai ca
mahatyotpala-mlay
pjayitv jagan-ntha
prasdya garua-dhvajam
tata prto 'bhyanujta
parikramybhivandya tam
sa-kalatra-suht-putro
dvpam abdher jagma ha
tadaiva smta-jal
yamun nirvibhavat
anugrahd bhagavata
kr-mnua-rpia
SYNONYMS
divyadivine; ambarawith clothing; srakgarlands; maibhiand jewels;
para-ardhyaimost valuable; apialso; bhaaiornaments;
divyadivine; gandhawith scents; anulepaiand ointments; caas well;
mahatyfine; utpalaof lotuses; mlaywith a garland;
pjayitvworshiping; jagat-nthamthe Lord of the universe;
prasdyasatisfying; garua-dhvajamHim whose flag is marked with the
emblem of Garua; tatathen; prtafeeling happy; abhyanujtagiven
permission to leave; parikramyacircumambulating; abhivandyaoffering
obeisances; tamto Him; saalong with; kalatrahis wives; suhtfriends;
putraand children; dvpamto the island; abdhein the sea; jagmahe
went; haindeed; tad evaat that very moment; sa-amtanectarean;
jalher water; yamunthe river Yamun; nirvifree from poison;
abhavatshe became; anugrahtby the mercy; bhagavataof the Supreme
Personality of Godhead; krfor pleasure pastimes; mnuahumanlike;
227
rpiamanifesting a form.
TRANSLATION
Kliya worshiped the Lord of the universe by offering Him fine garments,
along with necklaces, jewels and other valuable ornaments, wonderful scents
and ointments, and a large garland of lotus flowers. Having thus pleased the
Lord, whose flag is marked with the emblem of Garua, Kliya felt satisfied.
Receiving the Lord's permission to leave, Kliya circumambulated Him and
offered Him obeisances. Then, taking his wives, friends and children, he went
to his island in the sea. The very moment Kliya left, the Yamun was
immediately restored to her original condition, free from poison and full of
nectarean water. This happened by the mercy of the Supreme Personality of
Godhead, who was manifesting a humanlike form to enjoy His pastimes.
PURPORT
rla Vivantha Cakravart hkura has commented extensively on this
verse. To explain the word maibhi"(Kliya worshiped the Lord) with
jewels"the crya has quoted from the r Rdh-ka-gaoddea-dpik, by
Rpa Gosvm, as follows:
kaustubhkhyo mair yena
praviya hradam auragam
kliya-preyasi-vnda-
hastair tmopahrita
"The Lord had made His Kaustubha gem enter the serpent's lake, and then He
arranged for it to be presented to Himself by the hands of Kliya's wives." In
other words, because Lord Ka wanted to act just like an ordinary human
being, He made the transcendental Kaustubha gem invisible and caused it to
enter within Kliya's treasury. Then when the appropriate moment came for
228
Kliya to worship the Lord with many different jewels and ornaments, the
serpent's wives, unaware of the Lord's transcendental trick, presented Him
with the Kaustubha gem, thinking it was simply one of the jewels in their
possession.
The crya has further commented that the reason Lord Ka is described
in this verse as garua-dhvaja, "He whose flag is marked by the symbol of His
carrier, Garua," is that Kliya also desired to become Lord Ka's carrier.
Garua and the serpents are originally related as brothers, and therefore
Kliya wanted to indicate to Lord Ka, "If You ever have to go to a distant
place, You should also think of me as Your personal carrier. I am the servant of
Your servant, and in the wink of an eye I can travel hundreds of millions of
yojanas." Thus the Puras narrate that in the course of Lord Ka's eternal
cycle of pastimes, when Kasa orders the Lord to come to Mathur, He
sometimes goes there mounted upon Kliya.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Sixteenth Chapter, of the
rmad-Bhgavatam, entitled "Ka Chastises the Serpent Kliya."
17. The History of Kliya
This chapter describes how Kliya left the island of the snakes and how the
sleeping residents of Vndvana were saved from a forest fire.
When King Parkit inquired about Kliya's leaving Ramaaka Island, the
abode of the serpents, and about why Garua acted inimically toward him, r
ukadeva Gosvm replied as follows: All the serpents on the island were
229
afraid of being devoured by Garua. To placate him, every month they would
leave various offerings for him at the foot of a banyan tree. But Kliya,
puffed-up as he was with false pride, would eat these offerings himself. Hearing
of this, Garua became furious and went to kill Kliya, whereupon the snake
began biting the great bird. Garua fiercely beat him with his wing, sending
Kliya fleeing for his life to a lake adjoining the Yamun River.
Prior to the above incident, Garua had once come to the Yamun and
started eating some fish. Saubhari i had tried to stop him, but Garua,
agitated by hunger, had refused to heed the sage's prohibitions, and in response
the sage had cursed Garua that if he ever came there again he would
immediately die. Kliya had heard of this, and thus he lived there without fear.
In the end, however, he was driven out by r Ka.
When Lord Balarma and all the residents of Vndvana saw r Ka rise
up out of the lake, beautifully decorated with many different gems and
ornaments, they embraced Him in great pleasure. The spiritual masters, priests
and learned brhmaas then told Nanda Mahrja, the king of the cowherds,
that although his son had been caught in the grips of Kliya, it was by the
king's good fortune that He was now free again.
Because the people of Vndvana were quite worn out by hunger, thirst and
fatigue, they spent that night on the banks of the Yamun. In the middle of
the night, a fire happened to blaze up within the forest, which had become dry
during the hot season. As the fire surrounded the sleeping inhabitants of
Vndvana, they suddenly awoke and rushed to r Ka for protection. Then
the unlimitedly powerful Lord r Ka, seeing His dear relatives and friends
so distressed, immediately swallowed up the terrible forest fire.
TEXT 1
'!'! ='!'
'!!!^''' '! `
230
`' r'r''!' `!^'''
`r' ` ='! ' ''! ''
r' ' `'!'''''
r-rjovca
nglaya ramaaka
katha tatyja kliya
kta ki v suparasya
tenaikensamajasam
SYNONYMS
r-rj uvcathe King said; ngaof the serpents; layamthe residence;
ramaakamthe island named Ramaaka; kathamwhy; tatyjagave up;
kliyaKliya; ktamwas made; kim vand why; suparasyaof Garua;
tenawith him, Kliya; ekenaalone; asamajasamenmity.
TRANSLATION
[Having thus heard how Lord Ka chastised Kliya,] King Parkit
inquired: Why did Kliya leave Ramaaka Island, the abode of the serpents,
and why did Garua become so antagonistic toward him alone?
TEXTS 2-3
''! ` ='!'
''$!'' ''' ''
'!' '!'$ ''! '^'
='!'''r''! '$!'!$!
231
'!!!'! '!" `'*`''r'
=' =' +'!! '''r'
'!!! ''=' ! ''=' !
!! '''!''!r'' '='
' ''!! '' '$!r''
r-uka uvca
upahryai sarpa-janair
msi msha yo bali
vnaspatyo mah-bho
ngn pr-nirpita
sva sva bhga prayacchanti
ng parvai parvai
gopthytmana sarve
suparya mahtmane
SYNONYMS
r-uka uvcaukadeva Gosvm said; upahryaiwho were qualified to
make offerings; sarpa-janaiby the serpent race; msi msieach month;
ihahere (in Nglaya); yawhich; balioffering of tribute;
vnaspatyaat the base of a tree; mah-bhoO mighty-armed Parkit;
ngnmfor the serpents; prkpreviously; nirpitaordained; svam
svameach his own; bhgamportion; prayacchantithey present;
ngthe serpents; parvai parvaionce each month; gopthyafor the
protection; tmanaof themselves; sarveall of them; suparyato
Garua; mah-tmanethe powerful .
232
TRANSLATION
ukadeva Gosvm said: To avoid being eaten by Garua, the serpents had
previously made an arrangement with him whereby they would each make a
monthly offering of tribute at the base of a tree. Thus every month on schedule,
O mighty-armed King Parkit, each serpent would duly make his offering to
that powerful carrier of Viu as a purchase of protection.
PURPORT
rla rdhara Svm has given an alternate explanation of this verse.
Upahryai may also be translated as "by those who are to be eaten," and
sarpa-janai as "those human beings who were dominated by or who belonged
to the serpent race." According to this reading, a group of human beings had
fallen under the control of the serpents and were prone to be eaten by them.
To avoid this, the human beings would make a monthly offering to the
serpents, who in turn would offer a portion of that offering to Garua so that
he would not eat them. The particular translation given above is based on the
commentary of rla Santana Gosvm and the translation by rla
Prabhupda in his Ka, the Supreme Personality of Godhead. In any case, all
the cryas agree that the serpents purchased protection from Garua.
TEXT 4
='''=''' '!='
`!=' ''r' `!^'''
`' `r'' !`"
=''' r' ' +' ' '^''
via-vrya-madvia
233
kdraveyas tu kliya
kadarth-ktya garua
svaya ta bubhuje balim
SYNONYMS
viabecause of his poison; vryaand his strength; madain intoxication;
viaabsorbed; kdraveyathe son of Kadru; tuon the other hand;
kliyaKliya; kadarth-ktyadisregarding; garuamGarua;
svayamhimself; tamthat; bubhujeate; balimthe offering.
TRANSLATION
Although all the other serpents were dutifully making offerings to Garua,
one serpentthe arrogant Kliya, son of Kadruwould eat all these offerings
before Garua could claim them. Thus Kliya directly defied the carrier of Lord
Viu.
TEXT 5
r' r='! `''r'! !''
+'!='!' +'!='r'''
='''! ' ' $!=' !
`!^''' ''''!='r'
tac chrutv kupito rjan
bhagavn bhagavat-priya
vijighsur mah-vega
kliya samapdravat
234
SYNONYMS
tatthat; rutvhearing; kupitaangered; rjanO King; bhagavnthe
powerful Garua; bhagavat-priyathe dear devotee of the Supreme
Personality of Godhead; vijighsudesiring to kill; mah-vegathe
greatly swift; kliyamto Kliya; samupdravathe rushed.
TRANSLATION
O King, the greatly powerful Garua, who is very dear to the Supreme Lord,
became angry when he heard of this. Desiring to kill Kliya, he rushed toward
the serpent with tremendous speed.
PURPORT
rla Santana Gosvm explains that the word mah-vega indicates that
the great speed of Garua cannot be checked by anyone.
TEXT 6
r''!''r'r' r''! ='''!'' ''
'r''+''''! r'r'' `'r'`
< ' ''! ='''![!'' ''
`!^''! =''r'! '^'! ''
tam patanta taras viyudha
pratyabhyayd utthita-naika-mastaka
dadbhi supara vyadaad dad-yudha
karla-jihrocchvasitogra-locana
235
SYNONYMS
tamhim, Garua; patantamattacking; tarasswiftly; viaof poison;
yudhawho possessed the weapon; pratitowards; abhyaytran;
utthitaraised; na ekamany; mastakahis heads; dadbhiwith his fangs;
suparamGarua; vyadaathe bit; dat-yudhawhose fangs were
weapons; karlafearsome; jihvhis tongues; ucchvasitaexpanded;
ugraand terrible; locanahis eyes.
TRANSLATION
As Garua swiftly fell upon him, Kliya, who had the weapon of poison,
raised his numerous heads to counterattack. Showing his ferocious tongues and
expanding his horrible eyes, Kliya then bit Garua with the weapons of his
fangs.
PURPORT
The cryas explain that Kliya used his weapon of poison at a distance by
spitting venom upon his enemy and at short range by biting him with his
terrible fangs.
TEXT 7
r' r'!'' '' ' ' ''' ''' '!'
''"=' !! ''' ' '!''
''' ! '='' ' $''! '''!
''!' `d ' r'' '='`'
ta trkya-putra sa nirasya manyumn
236
pracaa-vego madhusdansana
pakea savyena hiraya-roci
jaghna kadru-sutam ugra-vikrama
SYNONYMS
tamhim, Kliya; trkya-putrathe son of Kayapa; sahe, Garua;
nirasyawarding off; manyu-mnfull of anger; pracaa-vegamoving
with terrible swiftness; madhusdana-sanathe carrier of Lord
Madhusdana, Ka; pakeawith his wing; savyenaleft; hirayalike
gold; rocithe effulgence of which; jaghnahe struck; kadru-sutamthe
son of Kadru (Kliya); ugramighty; vikramahis prowess.
TRANSLATION
The angry son of Trkya moved with overwhelming speed in repelling
Kliya's attack. That terribly powerful carrier of Lord Madhusdana struck the
son of Kadru with his left wing, which shone like gold.
TEXT 8
' ''! '''!+'$r'
`!^'''! 'r'=' ='$^'
='=' '! `!^'9!'
r'!'' !''
supara-pakbhihata
kliyo 'tva vihvala
hrada vivea klindys
tad-agamya dursadam
237
SYNONYMS
suparaof Garua; pakaby the wing; abhihatabeaten;
kliyaKliya; atvaextremely; vihvaladistraught; hradama lake;
viveahe entered; klindyof the river Yamun;
tat-agamyamunapproachable by Garua; dursadamdifficult to enter.
TRANSLATION
Beaten by Garua's wing, Kliya was extremely distraught, and thus he took
shelter of a lake adjoining the river Yamun. Garua could not enter this lake.
Indeed, he could not even approach it.
TEXT 9
r'' `! '^''
!`"! +''''''r''
'='!r' '! +'!!
''O ' ''r'! '$r'
tatraikad jala-cara
garuo bhakyam psitam
nivrita saubhari
prasahya kudhito 'harat
SYNONYMS
tatrathere (in that lake); ekadonce; jala-caraman aquatic creature;
garuaGarua; bhakyamhis proper food; psitamdesired;
nivritaforbidden; saubhariby Saubhari Muni; prasahyataking
238
courage; kudhitafeeling hunger; aharathe took.
TRANSLATION
In that very lake Garua had once desired to eat a fish-fish being, after all,
his normal food. Although forbidden by the sage Saubhari, who was meditating
there within the water, Garua took courage and, feeling hungry, seized the
fish.
PURPORT
ukadeva Gosvm is now explaining why Garua could not approach the
lake in the Yamun River. It is the nature of birds to eat fish, and thus, by the
arrangement of the Lord, the great bird Garua does not commit any offense
by nourishing himself with fish. On the other hand, Saubhari Muni's
forbidding a much greater personality to eat his normal food did constitute an
offense. According to rla Vivantha Cakravart hkura, Saubhari
committed two offenses: first, he dared to give an order to a supremely exalted
soul like Garua, and second, he obstructed Garua from satisfying his desire.
TEXT 10
''!' ' ^'r'! _!
'!''''r'! $r'
`''''! '! +' '!$
r''r''' ''!''
mnn su-dukhitn dv
dnn mna-patau hate
kpay saubhari prha
239
tatratya-kemam caran
SYNONYMS
mnnthe fish; su-dukhitnmost unhappy; dvseeing;
dnnwretched; mna-patauthe lord of the fish; hatebeing killed;
kpayout of compassion; saubhariSaubhari; prhaspoke; tatratyafor
those living there; kemamthe welfare; carantrying to enact .
TRANSLATION
Seeing how the unfortunate fish in that lake had become most unhappy at
the death of their leader, Saubhari uttered the following curse under the
impression that he was mercifully acting for the benefit of the lake's residents.
PURPORT
In this regard rla Vivantha Cakravart hkura explains that when our
so-called compassion does not tally with the order of the Supreme Lord, it
merely causes a disturbance. Because Saubhari had forbidden Garua's coming
to that lake, Kliya moved in and made his headquarters there, and this spelled
doom for all the lake's residents.
TEXT 11
' '='''' !`"!
'' 'r''!' ' ^'!r'
'9 '!! =' '' '' r'
'r''' r' '='''$'
atra praviya garuo
240
yadi matsyn sa khdati
sadya prair viyujyeta
satyam etad bravmy aham
SYNONYMS
atrain this lake; praviyaentering; garuaGarua; yadiif;
matsynthe fish; sahe; khdatieats; sadyaimmediately; praiof
his force of life; viyujyetawill become deprived; satyamtruthfully;
etatthis; bravmiam speaking; ahamI.
TRANSLATION
If Garua ever again enters this lake and eats the fish here, he will
immediately lose his life. What I am saying is the truth.
PURPORT
The cryas explain in this regard that because of Saubhari Muni's material
attachment and affection for a fish, he failed to see the situation from the
spiritual viewpoint. The Ninth Canto of rmad-Bhgavatam describes his
falldown for this offense. Because of false pride, Saubhari Muni lost his power
of austerity, and with it his spiritual beauty and happiness. When Garua came
to the Yamun, Saubhari Muni thought, "Although he may be a personal
associate of the Supreme Lord, I will still curse him and even kill him if he
disobeys my order." Such an offensive attitude against an exalted Vaiava will
certainly destroy one's auspicious position in life.
As the Ninth Canto describes, Saubhari Muni married many beautiful
women, and suffered greatly in their association. But because he had once
become glorious by taking shelter of the Yamun River in r Vndvana, he
was ultimately delivered.
241
TEXT 12
r'r`!^''' '' ='
'!'' `N' ^' ^'$
='!r'[`"!<r'
`'! ' ' ='='!'r'
tat kliya para veda
nnya kacana leliha
avtsd garud bhta
kena ca vivsita
SYNONYMS
tamthat; kliyaKliya; paramonly; vedaknew; nanot;
anyaother; kacanaany; lelihaserpent; avtsthe dwelt; garutof
Garua; bhtaafraid; kenaby Ka; caand; vivsitaexpelled.
TRANSLATION
Of all the serpents, only Kliya came to know of this affair, and in fear of
Garua he took up residence in that Yamun lake. Later Lord Ka drove him
out.
TEXTS 13-14
`'! !''`!r'
='''!''='!'''
'$!'!!!!`!
242
'!' '''' `r''
''^'+''! r'r'! '='
^''''!!! 1='!'='
''! '+' r'!r'!'!
!! ''! 'r''!+' +'
ka hradd vinikrnta
divya-srag-gandha-vsasam
mah-mai-gakra
jmbnada-pariktam
upalabhyotthit sarve
labdha-pr ivsava
pramoda-nibhttmno
gop prtybhirebhire
SYNONYMS
kamLord Ka; hradtfrom out of the lake; vinikrntamrising up;
divyadivine; srakwearing garlands; gandhafragrances; vsasamand
garments; mah-mai-gaaby many fine jewels; kramcovered;
jmbnadawith gold; pariktamdecorated; upalabhyaseeing;
utthitrising up; sarveall of them; labdha-prwhich have regained
their vital force; ivajust as; asavasenses; pramodawith joy;
nibhta-tmnabeing filled; gopthe cowherds; prtywith affection;
abhirebhireembraced Him.
TRANSLATION
[Resuming his description of Ka's chastisement of Kliya, ukadeva
243
Gosvm continued:] Ka rose up out of the lake wearing divine garlands,
fragrances and garments, covered with many fine jewels, and decorated with
gold. When the cowherds saw Him they all stood up immediately, just like an
unconscious person's senses coming back to life. Filled with great joy, they
affectionately embraced Him.
TEXT 15
'''!! ! ! $! '!
!! '''! !! ''!N `! ='
`'! '' r'' ^''' $!
!'' '! '`! '!! ''
yaod rohi nando
gopyo gop ca kaurava
ka sametya labdheh
san uk nag api
SYNONYMS
yaod rohi nandaYaod, Rohi and Nanda Mahrja; gopyathe
cowherd ladies; gopthe cowherd men; caand; kauravaO Parkit,
descendant of Kuru; kamLord Ka; sametyameeting; labdhahaving
regained; htheir conscious functions; santhey became; ukdried
up; nagthe trees; apieven.
TRANSLATION
Having regained their vital functions, Yaod, Rohi, Nanda and all the
other cowherd women and men went up to Ka. O descendant of Kuru, even
244
the dried-up trees came back to life.
TEXT 16
!'N!'' r''!^']`?'
'$!'!''!' +'!='='r'
' !! r''`'!! '''
'' ' '' '` 'r'
!!='! =' ''! ='r'r'''!
^' +' '''! ' '
rma ccyutam ligya
jahssynubhva-vit
prem tam akam ropya
puna punar udaikata
gvo v vatsataryo
lebhire param mudam
SYNONYMS
rmaLord Balarma; caand; acyutamKa, the infallible Supreme
Personality of Godhead; ligyaembracing, jahsa-laughed; asyaHis;
anubhva-vitknowing well the omnipotence; premout of love;
tamHim; akamup on His own lap; ropyaraising; puna punaagain
and again; udaikatalooked upon; gvathe cows; vthe bulls;
vatsataryathe female calves; lebhirethey attained; parammsupreme;
mudampleasure.
TRANSLATION
245
Lord Balarma embraced His infallible brother and laughed, knowing well
the extent of Ka's potency. Out of great feelings of love, Balarma lifted
Ka up on His lap and repeatedly looked at Him. The cows, bulls and young
female calves also achieved the highest pleasure.
TEXT 17
' =''! ''!!r''
! =' '`^''`!
' r' `!^''''r'!
?'! ' `r'='!r''
nanda vipr samgatya
gurava sa-kalatrak
cus te kliya-grasto
diy muktas tavtmaja
SYNONYMS
nandamto Nanda Mahrja; viprthe brhmaas; samgatyacoming
up; guravarespectable personalities; sa-kalatrakalong with their wives;
cusaid; tethey; kliya-grastaseized by Kliya; diyby Providence;
muktafreed; tavayour; tma-jason.
TRANSLATION
All the respectable brhmaas, together with their wives, came forward to
greet Nanda Mahrja. They said to him, "Your son was in the grips of Kliya,
but by the grace of Providence He is now free."
246
TEXT 18
$ !' '!r''!
`'!'' `$ r'='
' 'r'''! !''
!! ' ='! r'!'!r'
dehi dna dvi-jtn
ka-nirmukti-hetave
nanda prta-man rjan
g suvara taddiat
SYNONYMS
dehiyou should give; dnamcharity; dvi-jtnmto the brhmaas;
ka-nirmuktithe safety of Ka; hetavefor the purpose of;
nandaNanda Mahrja; prta-mansatisfied within his mind; rjanO
King Parkit; gcows; suvaramgold; tadthen; diatgave.
TRANSLATION
The brhmaas then advised Nanda Mahrja, "To assure that your son
Ka will always be free from danger, you should give charity to the
brhmaas." With a satisfied mind, O King, Nanda Mahrja then very gladly
gave them gifts of cows and gold.
TEXT 19
'''!! !'' '$!+'!!!
'^'''''! 'r'
247
'''='''!`'!! '''
' '! '!' `^'! ' _
yaodpi mah-bhg
naa-labdha-praj sat
parivajykam ropya
mumocru-kal muhu
SYNONYMS
yaodmother Yaod; apiand; mah-bhgthe greatly fortunate;
naahaving lost; labdhaand regained; prajher son; satthe chaste
lady; parivajyaembracing; akamupon her lap); ropyaraising;
mumocashe released; aruof tears; kalma torrent; muhurepeatedly.
TRANSLATION
The greatly fortunate mother Yaod, having lost her son and then regained
Him, placed Him on her lap. That chaste lady cried constant torrents of tears as
she repeatedly embraced Him.
TEXT 20
r'! !' r'' !'
' ' ?'! ''`'' r'!
'' ' ''! `'! !!='
`!^'9! '' `^'r'
t rtri tatra rjendra
kut-tbhy rama-karit
248
ur vrayaukaso gva
klindy upaklata
SYNONYMS
tmthat; rtrimnight; tatrathere; rja-indraO most exalted of kings;
kut-tbhym-by hunger and thirst; ramaand by fatigue;
karitweakened; uthey remained; vraja-okasathe people of
Vndvana; gvaand the cows; klindyof the Yamun;
upaklatanear the shore.
TRANSLATION
O best of kings [Parkit], because the residents of Vndvana were feeling
very weak from hunger, thirst and fatigue, they and the cows spent the night
where they were, lying down near the bank of the Klind.
PURPORT
rla Jva Gosvm points out that although the people were weak from
hunger and thirst, they did not drink the milk from the cows present there
because they feared it had been contaminated by the serpent's poison. The
residents of Vndvana were so overjoyed to get back their beloved Ka that
they did not want to go back to their houses. They wanted to stay with Ka
on the bank of the Yamun so that they could continuously see Him. Thus
they decided to take rest near the riverbank.
TEXT 21
r'! '! '=''! < r'!
!='!' '=' r'! '''
249
' F' ''!' !=' r''
''' ' '''`'
tad uci-vanodbhto
dvgni sarvato vrajam
supta nitha vtya
pradagdhum upacakrame
SYNONYMS
tadthen; uciof the summer; vanain the forest; udbhtaarising;
dva-agnia conflagration; sarvataon all sides; vrajamthe people of
Vndvana; suptamsleeping; nithein the middle of the night;
vtyasurrounding; pradagdhumto burn; upacakramebegan.
TRANSLATION
During the night, while all the people of Vndvana were asleep, a great fire
blazed up within the dry summer forest. The fire surrounded the inhabitants of
Vraja on all sides and began to scorch them.
PURPORT
rla Santana Gosvm and rla Vivantha Cakravart hkura have
commented that perhaps a loyal friend of Kliya had assumed the form of a
forest fire to avenge his friend, or perhaps the forest fire was manifest by a
demon who was a follower of Kasa's.
TEXT 22
r'r' r'!'' ''!r'!
250
O'!'! ''! `'
`'! '''' r' '!!
'!''!'' ''H'
tata utthya sambhrnt
dahyamn vrajaukasa
ka yayus te araa
my-manujam varam
SYNONYMS
tatathen; utthyawaking up; sambhrntagitated;
dahyamnabout to be burned; vraja-okasathe people of Vraja;
kamto Ka; yayuwent; tethey; araamfor shelter; myby
His potency; manujamappearing like a human being; varamthe Supreme
Personality of Godhead.
TRANSLATION
Then the residents of Vndvana woke up, extremely disturbed by the great
fire threatening to burn them. Thus they took shelter of Ka, the Supreme
Lord, who by His spiritual potency appeared like an ordinary human being.
PURPORT
The ruti, or Vedic mantras, state, svarpa-bhtay nitya-akty
mykhyay: "The Lord's eternal potency named my is innate in His original
form." Thus within the eternal spiritual body of the Supreme Lord there is
infinite potency, which effortlessly manipulates all existence according to the
omniscient desire of the Absolute Truth. The residents of Vndvana took
shelter of Ka, thinking, "This blessed boy will certainly be empowered by
251
God to save us." They remembered the words of the sage Garga Muni, spoken
at the birth ceremony of Lord Ka: anena sarva-durgi yyam ajas
tariyatha. "By His power you will easily be able to cross over all obstacles." (SB
10.8.16) Therefore the residents of Vndvana, who had full faith in Ka,
took shelter of the Lord in hopes of being saved from the impending disaster
threatened by the forest fire.
TEXT 23
`'! `'! '$!+'!
$ !'!'r'='`'
'' '! r''! ='$'
r'!='`!' ''r' $ '
ka ka mah-bhaga
he rmmita-vikrama
ea ghoratamo vahnis
tvakn grasate hi na
SYNONYMS
kaO Ka; kaO Ka; mah-bhgaO Lord of all opulence; he
rmaO Lord Balarma, source of all happiness; amita-vikramaYou whose
power is unlimited; eathis; ghora-tamamost terrible; vahnifire;
tvaknwho are Yours; grasateis devouring; hiindeed; naus.
TRANSLATION
[Vndvana's residents said:] Ka, Ka, O Lord of all opulence! O Rma,
possessor of unlimited power! This most terrible fire is about to devour us,
252
Your devotees!
TEXT 24
' r'!?' ='!' ''!$
`!^'!' ' 6 '+'!
' '!H `'r='+'!
'r'' `' `r'! +''''
su-dustarn na svn phi
klgne suhda prabho
na aknumas tvac-caraa
santyaktum akuto-bhayam
SYNONYMS
su-dustartfrom the insurmountable; naus; svnYour own devotees;
phiplease protect; kla-agnefrom the fire of death; suhdaYour true
friends; prabhoO supreme master; na aknumawe are incapable;
tvat-caraamYour feet; santyaktumto give up; akuta-bhayamwhich
drive away all fear.
TRANSLATION
O Lord, we are Your true friends and devotees. Please protect us from this
insurmountable fire of death. We can never give up Your lotus feet, which
drive away all fear.
PURPORT
The residents of Vndvana told Ka, "If this deadly fire overcomes us, we
253
will be separated from Your lotus feet, and this is unbearable for us. Therefore,
just so that we can go on serving Your lotus feet, please protect us."
TEXT 25
1r' ='''=' ^'=''
''' '!H
r''''''''''
'r'! ''r''!`'' `
ittha sva-jana-vaiklavya
nirkya jagad-vara
tam agnim apibat tvram
ananto 'nanta-akti-dhk
SYNONYMS
itthamin this manner; sva-janaof His own devotees; vaiklavyamthe
disturbed condition; nirkyaseeing; jagat-varathe Lord of the universe;
tamthat; agnimfire; apibatdrank; tvramterrible; anantathe
unlimited Lord; ananta-akti-dhkthe possessor of unlimited potencies.
TRANSLATION
Seeing His devotees so disturbed, r Ka, the infinite Lord of the
universe and possessor of infinite power, then swallowed the terrible forest fire.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Seventeenth Chapter, of
the rmad-Bhgavatam, entitled "The History of Kliya."
254
18. Lord Balarma Slays the Demon Pralamba
The killing of Pralambsura is described in this chapter. While playing
happily in Vndvana, Lord Baladeva climbed up on the shoulders of the
demon Pralamba and struck his head with His fist, destroying him.
r Vndvana, where Ka and Balarma enacted Their pastimes, was
even during the summer decorated with all the qualities of spring. At that time
Lord r Ka would become absorbed in various sports, surrounded by
Balarma and all the cowherd boys. One day they were intently dancing,
singing and playing when a demon named Pralamba entered their midst,
disguised as a cowherd boy. The omniscient Lord Ka saw through the
disguise, but even as He thought of how to kill the demon, He treated him as a
friend.
Ka then suggested to His young friends and Baladeva that they play a
game involving contending parties. Taking the role of leaders, Ka and
Balarma divided the boys into two groups and determined that the losers
would have to carry the winners on their shoulders. Thus when rdm and
Vabha, members of Balarma's party, were victorious, Ka and another boy
in His party carried them on their shoulders. Pralambsura thought that the
unconquerable Lord r Ka would be too great an opponent to contend
with, so the demon fought with Balarma instead and was defeated. Taking
Lord Balarma on his back, Pralambsura began to walk away very swiftly. But
Balarma became as heavy as Mount Sumeru, and the demon, unable to carry
Him, had to reveal his true, demoniac form. When Balarma saw this terrible
form, He struck the demon a ferocious blow on the head with His fist. This
blow shattered Pralambsura's head just as lightning bolts hurled by the king of
255
the demigods shatter mountains. The demon repeatedly vomited blood and
then fell upon the ground. When the cowherd boys saw Lord Balarma return,
they joyfully embraced and congratulated Him as the demigods showered
garlands of flowers from the heavens and glorified Him.
TEXT 1
''! ` ='!'
' `'! ''=' r'!
5'!r'+'' r'!r'+'
' !'''!'! ''=''!
'' !! `^''"r''
r-uka uvca
atha ka parivto
jtibhir mudittmabhi
anugyamno nyaviad
vraja gokula-maitam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; athanext; kaLord
Ka; parivtasurrounded; jtibhiby His companions;
mudita-tmabhiwho were joyful by nature; anugyamnaHis glories
being chanted; nyaviatentered; vrajamVraja; go-kulaby the herds of
cows; maitamdecorated.
TRANSLATION
ukadeva Gosvm said: Surrounded by His blissful companions, who
256
constantly chanted His glories, r Ka then entered the village of Vraja,
which was decorated with herds of cows.
TEXT 2
'' ='`"r'! ='
!! ''!^'1'!''''!
'''! '!'r' +'=''
'!r'' ''!!!'
vraje vikrator eva
gopla-cchadma-myay
grmo nmartur abhavan
nti-prey charrim
SYNONYMS
vrajein Vndvana; vikratowhile the two of Them were sporting;
evamin this way; goplaas cowherd boys; chadmaof the disguise;
myayby the illusion; grmasummer; nmathus designated;
tuthe season; abhavatcame about; nanot; ati-preynvery much
favored; arrimby embodied beings.
TRANSLATION
While Ka and Balarma were thus enjoying life in Vndvana in the guise
of ordinary cowherd boys, the summer season gradually appeared. This season is
not very pleasing to embodied souls.
PURPORT
257
In Chapter Eighteen, of Ka, the Supreme Personality of Godhead, rla
Prabhupda comments as follows: "The summer season in India is not very
much welcomed because of the excessive heat, but in Vndvana everyone was
pleased because summer there appeared just like spring."
TEXT 3
' ' =' !=''! !
=''r' 1=' ^''r'
'''!r' +'!='!' '!'!
!' ! '$ `'!='
sa ca vndvana-guair
vasanta iva lakita
yatrste bhagavn skd
rmea saha keava
SYNONYMS
sathis (hot season); canevertheless; vndvanaof r Vndvana;
guaiby the transcendental qualities; vasantaspringtime; ivaas if;
lakitamanifesting symptoms; yatrain which (Vndvana);
steremains; bhagavnthe Supreme Personality of Godhead;
sktpersonally; rmea sahatogether with Lord Balarma;
keavaLord r Ka.
TRANSLATION
Nevertheless, because the Supreme Personality of Godhead was personally
staying in Vndvana along with Balarma, summer manifested the qualities of
258
spring. Such are the features of the land of Vndvana.
TEXT 4
''' '=' '! ~
'=' '=''='('`'
'!H'`' ''~
d ''"^''"r''
yatra nirjhara-nirhrda-
nivtta-svana-jhillikam
avat tac-chkararja-
druma-maala-maitam
SYNONYMS
yatrain which (Vndvana); nirjharaof the waterfalls; nirhrdaby the
resounding; nivttastopped; svanathe sound; jhillikamof the crickets;
avatconstant; tatof those (waterfalls); karaby the drops of water;
jamoistened; drumaof trees; maalawith the groups;
maitamdecorated.
TRANSLATION
In Vndvana, the loud sound of waterfalls covered the crickets' noise, and
clusters of trees constantly moistened by spray from those waterfalls beautified
the entire area.
PURPORT
This and the following three verses describe how Vndvana manifested
259
the features of spring, even during the summer season.
TEXT 5
'r'''='!! ' ='!'' '!
`$!`'! r''^' ! $!!!
' ='9r' ''' =''! `'! ='!
'!'='$?' `+'='! 'r''!!^'
sarit-sara-prasravaormi-vyun
kahlra-kajotpala-reu-hri
na vidyate yatra vanaukas davo
nidgha-vahny-arka-bhavo 'ti-dvale
SYNONYMS
saritof the rivers; saraand the lakes; prasravaa(coming into contact
with) the currents; rmiand waves; vyunby the wind;
kahlra-kaja-utpalaof the kahlra, kaja and utpala lotuses; reuthe
pollen; hriwhich was taking away; na vidyatethere was not; yatrain
which; vana-okasmfor the residents of the forest; davatormenting heat;
nidghaof the summer season; vahniby forest fires; arkaand the sun;
bhavagenerated; ati-dvalewhere there was an abundance of green grass.
TRANSLATION
The wind wafting over the waves of the lakes and flowing rivers carried
away the pollen of many varieties of lotuses and water lilies and then cooled the
entire Vndvana area. Thus the residents there did not suffer from the heat
generated by the blazing summer sun and seasonal forest fires. Indeed,
260
Vndvana was abundant with fresh green grass.
TEXT 6
!!''r'! '''r'`! ' +'
='r'' '''! '' ^'' ''r'r'
' ''' '"! '! `! ='''! ^'!!
+' ='! ' '!!^'r' ' ! $r'
agdha-toya-hradin-taormibhir
dravat-pury pulinai samantata
na yatra cau-kar violba
bhuvo rasa dvalita ca ghate
SYNONYMS
agdhavery deep; toyawhose water; hradinof the rivers; taaupon the
shores; rmibhiby the waves; dravatliquefied; purywhose mud;
pulinaiby the sandy banks; samantataon all sides; nanot; yatraupon
which; caaof the sun; au-karthe rays; vialike poison;
ulbafierce; bhuvaof the earth; rasamthe juice; dvalitamthe
greenness; caand; ghatetake away.
TRANSLATION
With their flowing waves the deep rivers drenched their banks, making them
damp and muddy. Thus the rays of the sun, which were as fierce as poison,
could not evaporate the earth's sap or parch its green grass.
TEXT 7
261
='' `' 'r' '''
'+''' !''
!!''''' ''
`'r`! `^''!''
vana kusumita rman
nadac-citra-mga-dvijam
gyan mayra-bhramara
kjat-kokila-srasam
SYNONYMS
vanamthe forest; kusumitamfull of flowers; rmatvery beautiful;
nadatmaking sounds; citravariegated; mgaanimals; dvijamand birds;
gyansinging; mayrapeacocks; bhramaramand bees; kjatcooing;
kokilacuckoos; srasamand cranes.
TRANSLATION
Flowers beautifully decorated the forest of Vndvana, and many varieties of
animals and birds filled it with sound. The peacocks and bees sang, and the
cuckoos and cranes cooed.
TEXT 8
`"''''!!r'r '!!
+'!='!' '^'' '' r'
=' ! ='!''' !! ''
262
!! ''' ' =' r'! '=''!r'
kriyamas tat kro
bhagavn bala-sayuta
veu viraayan gopair
go-dhanai savto 'viat
SYNONYMS
kriyamaintending to play; tatthat (Vndvana forest);
kaKa; bhagavnthe Supreme Personality of Godhead;
bala-sayutaaccompanied by Balarma; veumHis flute;
viraayansounding; gopaiby the cowherd boys; go-dhanaiand the
cows, who are their wealth; savtasurrounded; aviatHe entered.
TRANSLATION
Intending to engage in pastimes, Lord Ka, the Supreme Personality of
Godhead, accompanied by Lord Balarma and surrounded by the cowherd boys
and the cows, entered the forest of Vndvana as He played His flute.
TEXT 9
'='!^''$ r''`~
'''!r' `r'+' ''!!
!' `'!!''! !! ''!
'' r' '' '' '' ' !
pravla-barha-stabaka-
srag-dhtu-kta-bha
263
rma-kdayo gop
nantur yuyudhur jagu
SYNONYMS
pravlanewly grown leaves; barhapeacock feathers; stabakabunches of
small flowers; srakgarlands; dhtuand colored minerals;
kta-bhawearing as their ornaments; rma-ka-dayaheaded by
Lord Balarma and Lord Ka; gopthe cowherd boys; nantudanced;
yuyudhufought; jagusang.
TRANSLATION
Decorating themselves with newly grown leaves, along with peacock
feathers, garlands, clusters of flower buds, and colored minerals, Balarma,
Ka and Their cowherd friends danced, wrestled and sang.
TEXT 10
`'!'' ' r''r' `''
'! `'='!'''
=' ! ''!!r'^' ' ] `
''!'! ' '!''
kasya ntyata kecij
jagu kecid avdayan
veu-pitalai gai
praaasur athpare
SYNONYMS
264
kasya ntyatawhile Ka was dancing; kecitsome of them;
jagusang; kecitsome; avdayanaccompanied musically; veuwith
flutes; pi-talaiand hand cymbals; gaiwith buffalo horns;
praaasuoffered praise; athaand; apareothers.
TRANSLATION
As Ka danced, some of the boys accompanied Him by singing, and others
by playing flutes, hand cymbals and buffalo horns, while still others praised His
dancing.
PURPORT
Wanting to encourage r Ka, some of the cowherd boys openly praised
His dancing.
TEXT 11
!! '''!r''r'?'!
='! !! ''!^'*`''!!
1 " `'!!'! '
'`! 1=' ' ` ' ''
gopa-jti-praticchann
dev gopla-rpiau
ire ka-rmau ca
na iva naa npa
SYNONYMS
gopa-jtias members of the cowherd community; praticchanndisguised;
265
devdemigods; gopla-rpiauwho had assumed the forms of cowherd
boys; irethey worshiped; ka-rmauLord Ka and Lord Rma;
caand; naprofessional dancers; ivajust as; naamanother dancer;
npaO King.
TRANSLATION
O King, demigods disguised themselves as members of the cowherd
community and, just as dramatic dancers praise another dancer, worshiped
Ka and Balarma, who were also appearing as cowherd boys.
TEXT 12
''! ^' `' ' ''
!`! `'='`'' !
'`"r' ' '' ( '
`!`'''''! `'r'
bhramaair laghanai kepair
sphoana-vikaraai
cikratur niyuddhena
kka-paka-dharau kvacit
SYNONYMS
bhramaaiwith whirling about; laghanaijumping; kepaithrowing;
sphoanaslapping; vikaraaiand dragging; cikatuThey(Ka and
Balarma) played; niyuddhenawith fighting; kka-pakathe locks of hair
on the sides of Their heads; dharauholding; kvacitsometimes.
266
TRANSLATION
Ka and Balarma played with their cowherd boyfriends by whirling about,
leaping, hurling, slapping and fighting. Sometimes Ka and Balarma would
pull the hair on the boys' heads.
PURPORT
The cryas have explained this verse as follows: The word bhramaai
indicates that the boys, pretending they were machines, would sometimes
whirl about until they became dizzy. They would also sometimes jump about
(laghanai). The word kepai indicates that sometimes they would hurl
objects like balls or stones and that sometimes they would grab each other by
the arms and throw one another about. sphoana means that sometimes they
would slap one another's shoulders or backs, and vikaraai indicates they
would drag one another about in the midst of their play. By the word
niyuddhena arm wrestling and other types of friendly fighting are indicated,
and the word kka-paka-dharau means that Ka and Balarma would
sometimes grab the hair on the other boys' heads in a playful manner.
TEXT 13
`'?' r''r' '!'' ''
!!''`! ='!`! =''''
'!'! 'r' ' $!!'
'!'' '!'='r' ='!'!
kvacin ntyatsu cnyeu
gyakau vdakau svayam
267
aasatur mah-rja
sdhu sdhv iti vdinau
SYNONYMS
kvacitsometimes; ntyatsuwhile they were dancing; caand;
anyeuothers; gyakauthe two of Them (Ka and Balarma) singing;
vdakauboth playing musical instruments; svayamThemselves;
aasatuThey praised; mah-rjaO great King; sdhu sdhu iti"very
good, very good"; vdinauspeaking.
TRANSLATION
While the other boys were dancing, O King, Ka and Balarma would
sometimes accompany them with song and instrumental music, and sometimes
the two Lords would praise the boys, saying, "Very good! Very good!"
TEXT 14
`'^=' `'r `+'
`'!'^'`' +'
'' '''' ''''!9
`'' !^'! $''!
kvacid bilvai kvacit kumbhai
kvacmalaka-muibhi
aspya-netra-bandhdyai
kvacin mga-khagehay
SYNONYMS
268
kvacitsometimes; bilvaiwith bilva fruits; kvacitsometimes;
kumbhaiwith kumbha fruits; kvacaand sometimes;
malaka-muibhiwith palmfuls of malaka fruits; aspyawith games
such as tying to touch one another; netra-bandhatrying to identify another
when one is blindfolded; dyaiand so on; kvacitsometimes; mgalike
animals; khagaand birds; hayacting.
TRANSLATION
Sometimes the cowherd boys would play with bi l va or kumbha fruits, and
sometimes with handfuls of mal aka fruits. At other times they would play the
games of trying to touch one another or of trying to identify somebody while
one is blindfolded, and sometimes they would imitate animals and birds.
PURPORT
rla Santana Gosvm explains that the word dyai, "by other such
sports," indicates such games as chasing one another and building bridges.
Another pastime would occur at noon, while Lord Ka was taking rest.
Nearby, the young cowherd girls would be passing by, singing, and Ka's
boyfriends would pretend to inquire from them about the price of milk. Then
the boys would steal yogurt and other items from them and run away. Ka,
Balarma and Their friends would also play games in which they would cross
the river in boats.
rla Vivantha Cakravart hkura further explains that the boys would
play with fruits by throwing a few in the air and then throwing others to try to
hit them. The word netra-bandha indicates a game in which one boy would
approach a blindfolded boy from behind and place his palms over the
blindfolded boy's eyes. Then, simply by the feel of his palms, the blindfolded
boy would have to guess who the other boy was. In all such games the boys put
up stakes for the winner, such as flutes or walking sticks. Sometimes the boys
would imitate the various fighting methods of the forest animals, and at other
269
times they would chirp like birds.
TEXT 15
`'+' '^'!='
='=''' `''$!' `
`!'r''! ^'`''!
`$ '?' ''' ''!
kvacic ca dardura-plvair
vividhair upahsakai
kadcit syandolikay
karhicin npa-ceay
SYNONYMS
kvacitsometimes; caand; darduralike frogs; plvaiwith jumping;
vividhaivarious; upahsakaiwith jokes; kadcitsometimes;
syandolikaywith riding in swings; karhicitand sometimes;
npa-ceaywith pretending to be kings.
TRANSLATION
They would sometimes jump around like frogs, sometimes play various jokes,
sometimes ride in swings and sometimes imitate monarchs.
PURPORT
rla Vivantha Cakravart hkura explains the word npa-ceay as
follows: In Vndvana there was a particular place on the riverbank where
people who wanted to cross the Yamun would pay a small tax. At times the
270
cowherd boys would assemble in this area and prevent the young girls of
Vndvana from crossing the river, insisting that they had to pay a customs
duty first. Such activities were full of joking and laughter.
TEXT 16
=' r'! ^'! `'(!+'
`"!+'N r' =' '
'9!!`'''
`!'''' '' '
eva tau loka-siddhbhi
krbhi ceratur vane
nady-adri-droi-kujeu
knaneu sarasu ca
SYNONYMS
evamin this way; tauthe two of Them, Ka and Balarma;
loka-siddhbhiwhich are well known in human society; krbhiwith
games; ceratuThey wandered; vanein the forest; nadamong the rivers;
adrimountains; droivalleys; kujeuand groves; knaneuin the
smaller forests; sarasualong the lakes; caand.
TRANSLATION
In this way Ka and Balarma played all sorts of well-known games as
They wandered among the rivers, hills, valleys, bushes, trees and lakes of
Vndvana.
271
TEXT 17
'''! N!''r'! !! '' '
r'' !' `'!''!
!! ''*`'' '^''! '!!
' r''$'' ''!
pa crayator gopais
tad-vane rma-kayo
gopa-rp pralambo 'gd
asuras taj-jihray
SYNONYMS
panthe animals; crayatowhile the two of Them were herding;
gopaialong with the cowherd boys; tat-vanein that forest, Vndvana;
rma-kayoLord Rma and Lord Ka; gopa-rpassuming the form of
a cowherd boy; pralambaPralamba; agtcame; asurathe demon;
tatThem; jihraywith the desire of kidnapping.
TRANSLATION
While Rma, Ka and Their cowherd friends were thus tending the cows
in that Vndvana forest, the demon Pralamba entered their midst. He had
assumed the form of a cowherd boy with the intention of kidnapping Ka and
Balarma.
PURPORT
Having described how Ka and Balarma acted just like ordinary boys,
ukadeva Gosvm will now reveal one of the Lord's transcendental pastimes
272
that is beyond the range of human activity. According to rla Vivantha
Cakravart hkura, the demon Pralamba disguised himself as a particular
cowherd boy who on that day had remained at home with duties to perform.
TEXT 18
r' ='!''' !'!!$!
+'!='!' '=' '! '
=''! r' r'r'^''
=''' r''' =''r''''
ta vidvn api drho
bhagavn sarva-darana
anvamodata tat-sakhya
vadha tasya vicintayan
SYNONYMS
tamhim, Pralambsura; vidvnknowing quite well; apieven though;
drhathe descendant of Darha; bhagavnthe Supreme Personality of
Godhead; sarva-daranathe omniscient; anvamodataaccepted; tatwith
him; sakhyamfriendship; vadhamthe killing; tasyaof him;
vicintayanmeditating upon.
TRANSLATION
Since the Supreme Lord Ka, who had appeared in the Darha dynasty,
sees everything, He understood who the demon was. Still, the Lord pretended
to accept the demon as a friend, while at the same time seriously considering
how to kill him.
273
TEXT 19
r''! ''!_'' !! ''!^'!'
`'! '!$ ='$!='r'
$ !! ''! ='$'''!'!
+' '' '''!''''
tatrophya gopln
ka prha vihra-vit
he gop vihariymo
dvandv-bhya yath-yatham
SYNONYMS
tatrathereupon; uphyacalling; goplnthe cowherd boys;
kaLord Ka; prhaspoke; vihra-vitthe knower of all sports and
games; he gopO cowherd boys; vihariymalet us play,
dvandv-bhya-dividing into two groups; yath-yathamsuitably.
TRANSLATION
Ka, who knows all sports and games, then called together the cowherd
boys and spoke as follows: "Hey cowherd boys! Let's play now! We'll divide
ourselves into two even teams."
PURPORT
The word yath-yatham means that Ka naturally wanted the two teams
to be evenly matched so that there would be a good game. In addition to the
pleasure of sporting, the purpose of the game was to kill the demon Pralamba.
274
TEXT 20
r'' ' ` ''=' !
!! ''! !'''! '!
`'!'`]`' `'
!'' !''' '!''
tatra cakru parivhau
gop rma-janrdanau
ka-saghaina kecid
san rmasya cpare
SYNONYMS
tatrain that game; cakruthey made; parivhauthe two leaders;
gopthe cowherd boys; rma-janrdanauLord Balarma and Ka;
ka-saghainamembers of Ka's party; kecitsome of them;
sanbecame; rmasyaof Balarma; caand; apareothers.
TRANSLATION
The cowherd boys chose Ka and Balarma as the leaders of the two
parties. Some of the boys were on Ka's side, and others joined Balarma.
TEXT 21
!' `=' ='''! `"!
='!O='!$`^''!!
275
'''!! $r' ' r'!!
='$r' ' ''!'r'!
cerur vividh kr
vhya-vhaka-laka
yatrrohanti jetro
vahanti ca parjit
SYNONYMS
ceruthey performed; vividhvarious; krsports; vhyaby the
carried; vhakathe carrier; lakacharacterized; yatrain which;
rohanticlimb; jetrathe winners; vahanticarry; caand;
parjitthe defeated.
TRANSLATION
The boys played various games involving carriers and passengers. In these
games the winners would climb up on the backs of the losers, who would have
to carry them.
PURPORT
rla Santana Gosvm quotes the following relevant verse from the Viu
Pura (5.9.12):
harikrana nma
bla-krdaaka tata
prakrat hi te sarve
dvau dvau yugapad utpatan
"They then played the childhood game known as harikranam, in which
276
each boy paired off with an opponent and all the boys simultaneously attacked
their respective rivals."
TEXT 22
='$r'! ='!O'!'!N
'!''r'N !! ''''
+'!" ` '!' =' `
'' `'!'' ! !'!
vahanto vhyamn ca
crayanta ca go-dhanam
bhraka nma vaa
jagmu ka-purogam
SYNONYMS
vahantacarrying; vhyamnbeing carried; caand;
crayantatending; caalso; go-dhanamthe cows; bhrakam
nmanamed Bhraka; vaamto the banyan tree; jagmuthey went;
ka-pura-gamled by Lord Ka.
TRANSLATION
Thus carrying and being carried by one another, and at the same time
tending the cows, the boys followed Ka to a banyan tree known as
Bhraka.
PURPORT
rla Santana Gosvm quotes the following verses from r Harivaa
277
(Viu-parva 11.18-22), which describe the banyan tree:
dadara vipulodagra-
khina khin varam
sthita dharay meghbha
nibia dala-sacayai
gaganrdhocchritkra
parvatbhoga-dhriam
nla-citrga-varai ca
sevita bahubhi khagai
phalai pravlai ca ghanai
sendracpa-ghanopamam
bhavankra-viapa
lat-pupa-sumaitam
vila-mlvanata
pvanmbhoda-dhriam
dhipatyam ivnye
tasya deasya khinm
kurva ubha-karma
nirvaram antapam
nyagrodha parvatgrbha
bhra nma nmata
"They saw that best of all trees, which had many long branches. With its dense
covering of leaves, it resembled a cloud sitting on the earth. Indeed, its form
was so large that it appeared like a mountain covering half the sky. Many birds
with charming blue wings frequented that great tree, whose dense fruits and
leaves made it seem like a cloud accompanied by a rainbow or like a house
278
decorated with creepers and flowers. It spread its broad roots downward and
carried upon itself the sanctified clouds. That banyan tree was like the lordly
master of all other trees in that vicinity, as it performed the all-auspicious
functions of warding off the rain and the heat of the sun. Such was the
appearance of that nyagrodha tree known as Bhra, which seemed just like
the peak of a great mountain."
TEXT 23
!''`]`'! ''$
'!'=' ''+'!''
`"!''! ''''r'! r'!'
_ `'!!''! '''
rma-saghaino yarhi
rdma-vabhdaya
kry jayinas ts tn
hu kdayo npa
SYNONYMS
rma-saghainathe members of Lord Balarma's party; yarhiwhen;
rdma-vabha-dayardm, Vabha and others (such as Subala);
krymin the games; jayinavictorious; tn tneach of them;
hucarried; ka-dayaKa and the members of His party; npaO
King.
TRANSLATION
My dear King Parkit, when rdm, Vabha and the other members of
279
Lord Balarma's party were victorious in these games, Ka and His followers
had to carry them.
TEXT 24
='!$ `'!! +'!='!'
'!'!' ''!'r'
=' ''+' +'' 'r'
'^''! ! $!' r''
uvha ko bhagavn
rdmna parjita
vabha bhadrasenas tu
pralambo rohi-sutam
SYNONYMS
uvhacarried; kaLord r Ka; bhagavnthe Supreme Personality
of Godhead; rdmnamHis devotee and friend rdm; parjitabeing
defeated; vabhamVabha; bhadrasenaBhadrasena; tuand;
pralambaPralamba; rohi-sutamthe son of Rohi (Balarma) .
TRANSLATION
Defeated, the Supreme Lord Ka carried rdm. Bhadrasena carried
Vabha, and Pralamba carried Balarma, the son of Rohi.
PURPORT
One may ask how Bhagavn, the Supreme Lord, can be defeated by His
boyfriends. The answer is that in His original form, God has a most playful
280
nature and occasionally enjoys submitting to the strength or desire of His
loving friends. A father may sometimes playfully fall down on the ground
when struck by his beloved little child. These acts of love give pleasure to all
parties. Thus rdm agreed to ride on Lord Ka's shoulders to please his
beloved friend, who happened to be Bhagavn, the Supreme Personality of
Godhead.
TEXT 25
='''O ''''!'
`'! !'=''' ]`='
='$d r'r' '!!!
='! $!r' '''
aviahya manyamna
ka dnava-pugava
vahan drutatara prgd
avarohaata param
SYNONYMS
aviahyaminvincible; manyamnaconsidering; kamLord Ka;
dnava-pugavathat foremost demon; vahancarrying; druta-taramvery
quickly; prgthe went off; avarohaata parambeyond the place marked
for climbing down.
TRANSLATION
Considering Lord Ka invincible, that foremost demon [Pralamba] quickly
carried Balarma far beyond the spot where he was supposed to put his
281
passenger down.
PURPORT
Pralamba wanted to carry Balarma out of Lord Ka's sight so that he
could cruelly attack Him.
TEXT 26
r'' $''!'' !! ='
'$!' ! ='!r'''! '' ='''
' !'r' '' `''! '+'!
r'" 9 '!' " ''r'='!"='!'
tam udvahan dharai-dharendra-gaurava
mahsuro vigata-rayo nija vapu
sa sthita puraa-paricchado babhau
taid-dyumn uupati-v ivmbuda
SYNONYMS
tamHim, Lord Baladeva; udvahancarrying high;
dharai-dhara-indralike the king of the mountains, Sumeru;
gauravamwhose weight; mah-asurathe great demon;
vigata-rayalosing his momentum; nijamhis original; vapubody;
sahe; sthitabecoming situated in; puraagolden;
paricchadahaving ornaments; babhauhe shone; taitlike lightning;
dyu-mnflashing; uu-patithe moon; vcarrying; ivajust as;
ambu-daa cloud.
282
TRANSLATION
As the great demon carried Balarma, the Lord became as heavy as massive
Mount Sumeru, and Pralamba had to slow down. He then resumed his actual
forman effulgent body that was covered with golden ornaments and that
resembled a cloud flashing with lightning and carrying the moon.
PURPORT
Here the demon Pralamba is compared to a cloud, his golden ornaments to
lightning within that cloud, and Lord Balarma to the moon shining through
it. Great demons can assume various forms by exerting their mystic power, but
when the Lord's spiritual potency curtails their power, they can no longer
maintain an artificial form and must again manifest their actual, demoniac
body. Lord Balarma suddenly became as heavy as a great mountain, and
although the demon tried to carry Him high on his shoulders, he could not go
on.
TEXT 27
''' r''' ^''' 'r'
'F' ' ``r'`! ' `'
='^'^' ````` `"^'~
r='''!< r' $^''' 1 ''''r'
nirkya tad-vapur alam ambare carat
pradpta-dg bhru-kui-taogra-darakam
jvalac-chikha kaaka-kira-kuala-
tvidbhuta haladhara ad atrasat
283
SYNONYMS
nirkyaseeing; tatof Pralambsura; vaputhe body; alamquickly;
ambarein the sky; caratmoving; pradptablazing; dkhis eyes;
bhru-kuiof his frown upon his eyebrows; taaon the edge; ugraterrible;
darakamhis teeth; jvalatfiery; ikhamhair; kaakaof his armlets;
kiracrown; kualaand earrings; tviby the effulgence;
adbhutamastonishing; hala-dharaLord Balarma, the carrier of the plow
weapon; ata little; atrasatbecame frightened.
TRANSLATION
When Lord Balarma, who carries the plow weapon, saw the gigantic body of
the demon as he moved swiftly in the skywith his blazing eyes, fiery hair,
terrible teeth reaching toward his scowling brows, and an amazing effulgence
generated by his armlets, crown and earringsthe Lord seemed to become a
little frightened.
PURPORT
rla Santana Gosvm explains Lord Baladeva's so-called fear as follows:
Balarma was playfully acting out the role of an ordinary cowherd boy, and to
maintain the mood of this pastime He appeared slightly disturbed by the
horrible demoniac body. Also because the demon had appeared as a cowherd
boyfriend of Ka's and because Ka had accepted him as a friend, Baladeva
was slightly apprehensive about killing him. Balarma could also have been
worried that since this cowherd boy was actually a demon in disguise, at that
very moment another such demon might have been attacking Lord Ka
Himself. Thus the omniscient and omnipotent Supreme Lord Balarma
exhibited the pastime of becoming slightly nervous in the presence of the
horrible demon Pralamba.
284
TEXT 28
'!!r'' r'+'''! '' '^'!
='$!'' '!' '=' $r''!r''
`''!$'' ' ' '!
' !''''! !'=' ='' $'!
athgata-smtir abhayo ripu balo
vihya srtham iva harantam tmana
ruhanac chirasi dhena muin
surdhipo girim iva vajra-rahas
SYNONYMS
athathen; gata-smtiremembering Himself; abhayawithout fear;
ripumHis enemy; balaLord Balarma; vihyaleaving aside;
srthamthe company; ivaindeed; harantamkidnapping;
tmanaHimself; ruangrily; ahanatHe struck; irasiupon the head;
dhenahard; muinwith His fist; sura-adhipathe king of the
demigods, Indra; girima mountain; ivajust as; vajraof his thunderbolt
weapon; rahaswith the swiftness.
TRANSLATION
Remembering the actual situation, the fearless Balarma understood that the
demon was tying to kidnap Him and take Him away from His companions.
The Lord then became furious and struck the demon's head with His hard fist,
just as Indra, the king of the demigods, strikes a mountain with his thunderbolt
weapon.
285
PURPORT
Lord Balarma's powerful fist came crashing down upon the demon's head,
just as a huge lightning bolt comes crashing into a mountain, cracking its stone
surface into pieces. The words vihya srtham iva may also be divided vihyas
artham iva, meaning that the demon was flying in the sky on the cosmic path,
vihyas, with the purpose of carrying off Balarma, who was his artham, or
object of pursuit.
TEXT 29
' !$r' ''' =''!! 'r'`!
' ^'!'' `'''''' r'! ''
'$!=' =''' ''r'r'''''
!'' '! ''='r' !'' ''!$r'
sa hata sapadi vira-mastako
mukhd vaman rudhiram apasmto 'sura
mah-rava vyasur apatat samrayan
girir yath maghavata yudhhata
SYNONYMS
sahe, Pralambsura; hatastruck; sapadiat once; virasplit;
mastakahis head; mukhtfrom his mouth; vamanvomiting;
rudhiramblood; apasmtaunconscious; asurathe demon;
mah-ravama great noise; vyasulifeless; apatathe fell;
samrayansounding; giria mountain; yathas; maghavataof Lord
Indra; yudhaby the weapon; hatahit.
286
TRANSLATION
Thus smashed by Balarma's fist, Pralamba's head immediately cracked
open. The demon vomited blood from his mouth and lost all consciousness, and
then with a great noise he fell lifeless on the ground, like a mountain devastated
by Indra.
TEXT 30
_! '^'' '$r'
'^' ' '^''!!^''!
!! ''! ' =''r'! !''
'!'' '!'='r' ='!'
dv pralamba nihata
balena bala-lin
gop su-vismit san
sdhu sdhv iti vdina
SYNONYMS
dvseeing; pralambamPralambsura; nihatamkilled; balenaby Lord
Balarma; bala-linwho is by nature very powerful; gopthe cowherd
boys; su-vismitmost astonished; sanbecame; sdhu sdhu"very
wonderful, very wonderful"; itithese words; vdinaspeaking.
TRANSLATION
The cowherd boys were most astonished to see how the powerful Balarma
had killed the demon Pralamba, and they exclaimed, "Excellent! Excellent!"
287
TEXT 31
!'!''! '+'! !r'r'
''!'! ' r'$ !'
' r''!!r''='!^']`?'
' '='$^'' r''
io 'bhigantas ta
praaasus tad-arhaam
pretygatam ivligya
prema-vihvala-cetasa
SYNONYMS
iabenedictions; abhigantaoffering profusely; tamto Him;
praaasuthey praised; tat-arhaamHim who was worthy of such;
pretyahaving died; gatamcome back; ivaas if; lingyaembracing;
premaout of love; vihvalaoverwhelmed; cetasatheir minds.
TRANSLATION
They offered Balarma profuse benedictions and then glorified Him, who
deserves all glorification. Their minds overwhelmed with ecstatic love, they
embraced Him as if He had come back from the dead.
TEXT 32
''!'' '^'' '$r'
='! ''''=' r'!
288
+''=''' ' '^' '!^''
'!'! ' '!'' '!'='r'
ppe pralambe nihate
dev parama-nirvt
abhyavaran bala mlyai
aasu sdhu sdhv iti
SYNONYMS
ppethe sinful; pralambePralambsura; nihatebeing killed; devthe
demigods; paramaextremely; nirvtsatisfied; abhyavaranshowered;
balamLord Balarma; mlyaiwith flower garlands; aasuthey
offered prayers; sdhu sdhu iticrying "excellent, excellent."
TRANSLATION
The sinful Pralamba having been killed, the demigods felt extremely happy,
and they showered flower garlands upon Lord Balarma and praised the
excellence of His deed.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Eighteenth Chapter, of the
rmad-Bhgavatam, entitled "Lord Balarma Slays the Demon Pralamba."
19. Swallowing the Forest Fire
289
This chapter describes how Lord Ka saved the cows and the cowherd
boys from a great fire in the Mujraya forest.
One day the cowherd boys became absorbed in sporting and allowed the
cows to wander into a dense forest. Suddenly a forest fire blazed up, and to
escape its flames the cows took refuge in a grove of sharp canes. When the
cowherd boys missed their animals, they went searching for them, following
their hoofprints and the trail of blades of grass and other plants they had
trampled or had broken with their teeth. Finally the boys found the cows and
removed them from the cane forest, but by that time the forest fire had grown
strong and was threatening both the boys and the cows. Thus the cowherd
boys took shelter of r Ka, the master of all mystic power, who told them to
close their eyes. They did so, and in a moment He had swallowed up the fierce
forest fire and brought them all back to the Bhra tree mentioned in the
last chapter. Seeing this wonderful display of mystic potency, the cowherd boys
thought Ka must be a demigod, and they began to praise Him. Then they all
returned home.
TEXT 1
''! ` ='!'
`"!'`'' !!''''
r'[!='! '!!
=' 'r''! ='=''! '
r' !^'! +' ' !$'
r-uka uvca
krsakteu gopeu
tad-gvo dra-cri
svaira carantyo vivius
290
ta-lobhena gahvaram
SYNONYMS
r-uka uvcar ukadeva Gosvm said; krin their playing;
sakteuwhile they were completely absorbed; gopeuthe cowherd boys;
tat-gvatheir cows; dra-criwandering far away;
svairamindependently; carantyagrazing; viviuthey entered;
tafor grass; lobhenaout of greed; gahvarama dense forest.
TRANSLATION
ukadeva Gosvm said: While the cowherd boys were completely absorbed
in playing, their cows wandered far away. They hungered for more grass, and
with no one to watch them they entered a dense forest.
TEXT 2
'! !!='! '$'''N
'=' '!r''! =''!''
1 ''`!`='` '=' =''!
`r''! !='r''' r'!
aj gvo mahiya ca
nirviantyo vand vanam
kav nirviviu
krandantyo dva-tarit
SYNONYMS
ajthe goats; gvathe cows; mahiyathe buffalo; caand;
291
nirviantyaentering; vantfrom one forest; vanamto another forest;
k-aavma forest of canes; nirviviuthey entered; krandantya-crying
out; dvabecause of a forest fire; taritthirsty .
TRANSLATION
Passing from one part of the great forest to another, the goats, cows and
buffalo eventually entered an area overgrown with sharp canes. The heat of a
nearby forest fire made them thirsty, and they cried out in distress.
TEXT 3
r' ''''''r' '''! ' !! ''!
`'!!'!''r'!
'!r'!' r'!''! ' ='
=''='r'! !='! !r''
te 'payanta pan gop
ka-rmdayas tad
jtnutp na vidur
vicinvanto gav gatim
SYNONYMS
tethey; apayantanot seeing; panthe animals; gopthe cowherd
boys; ka-rma-dayaled by Ka and Rma; tadthen;
jta-anutpfeeling remorse; na viduthey did not know;
vicinvantasearching out; gavmof the cows; gatimthe path.
TRANSLATION
292
Not seeing the cows before them, Ka, Rma and Their cowherd friends
suddenly felt repentant for having neglected them. The boys searched all
around, but could not discover where they had gone.
TEXT 4
r' ! r'r^' ?'
!! ''' `r' ! ='!'
'!! '='!'' '='
'!'=''! ='' r''
tais tat-khura-dac-chinnair
go-padair akitair gavm
mrgam anvagaman sarve
najvy vicetasa
SYNONYMS
taiby the blades of grass; tatof those cows; khuraby the hooves;
datand the teeth; chinnaiwhich were broken; go-padaiwith the
hoofprints; akitai(by places in the ground) which were marked;
gavmof the cows; mrgamthe path; anvagamanthey followed;
sarveall of them; naa-jvyhaving lost their livelihood; vicetasain
anxiety.
TRANSLATION
Then the boys began tracing out the cows' path by noting their hoofprints
and the blades of grass the cows had broken with their hooves and teeth. All the
cowherd boys were in great anxiety because they had lost their source of
293
livelihood.
TEXT 5
' '!`=''! ''!!
`'!' ='!! ''''
''!''' r' ''r'! '!r'!'
r'r'r' '?''='r' '''
mujavy bhraa-mrga
krandamna sva-godhanam
samprpya tit rnts
tatas te sannyavartayan
SYNONYMS
muj-aavymin the Muj forest; bhraa-mrgamwho had lost their
way; krandamnamcrying; svatheir own; go-dhanamcows (and other
animals); samprpyafinding; titwho were thirsty; rntand tired;
tatathen; tethey, the cowherd boys; sannyavartayanturned them all
back.
TRANSLATION
Within the Muj forest the cowherd boys finally found their valuable cows,
who had lost their way and were crying. Then the boys, thirsty and tired,
herded the cows onto the path back home.
TEXT 6
294
r'! !_r'! +'!='r'!
' '!+'''! !!
=''!'! '' ' r='!
'r'' '$'' r'!
t ht bhagavat
megha-gambhray gir
sva-nmn ninada rutv
pratinedu praharit
SYNONYMS
tthey; htcalled; bhagavatby the Supreme Personality of
Godhead; megha-gambhrayas deep as a cloud; girwith His voice;
sva-nmnmof their own names; ninadamthe sound; rutvhearing;
pratineduthey replied; praharitgreatly enlivened.
TRANSLATION
The Supreme Personality of Godhead called out to the animals in a voice
that resounded like a rumbling cloud. Hearing the sound of their own names,
the cows were overjoyed and called out to the Lord in reply.
TEXT 7
r'r' ''r'![=''' ' `r'
'' ''!+' r''' `'! `'!'
''r' '!''! ^'!! ^' `
295
='^' ^'$!' '']`'!'$!'
tata samantd dava-dhmaketur
yadcchaybht kaya-kd vanaukasm
samrita srathinolbaolmukair
vilelihna sthira-jagamn mahn
SYNONYMS
tatathen; samantton all sides; dava-dhmaketua terrible forest fire;
yadcchaysuddenly; abhtappeared; kaya-ktthreatening destruction;
vana-okasmfor all those present in the forest; samritadriven;
srathinby its chariot driver, the wind; ulbaaterrible; ulmukaiwith
meteorlike sparks; vilelihnalicking; sthira-jagamnall moving and
nonmoving creatures; mahnvery great.
TRANSLATION
Suddenly a great forest fire appeared on all sides, threatening to destroy all
the forest creatures. Like a chariot driver, the wind swept the fire onward, and
terrible sparks shot in all directions. Indeed, the great fire extended its tongues
of flame toward all moving and nonmoving creatures.
PURPORT
Just as Ka, Balarma and the cowherd boys were about to take their cows
back home, the forest fire previously mentioned raged out of control and
surrounded all of them.
TEXT 8
296
r''!''r'r' ''r'! ='!'
!! ''!N !!=' ''''' +'r'!
' N `'! ''^' '''?'!
'''! $ ' r'' +'''! r'! ''!
tam patanta parito davgni
gop ca gva prasamkya bht
cu ca ka sa-bala prapann
yath hari mtyu-bhayrdit jan
SYNONYMS
tamthat; patantamsetting upon them; paritaon all sides;
dava-agnimthe forest fire; gopthe cowherd boys; caand; gvathe
cows; prasamkyaintensely watching; bhtafraid; cuthey addressed;
caand; kamLord Ka; sa-balamand Lord Balarma;
prapanntaking shelter; yathas; harimthe Supreme Personality of
Godhead; mtyuof death; bhayaby fear; ardittroubled;
janpersons.
TRANSLATION
As the cows and cowherd boys stared at the forest fire attacking them on all
sides, they became fearful. The boys then approached Ka and Balarma for
shelter, just as those who are disturbed by fear of death approach the Supreme
Personality of Godhead. The boys addressed Them as follows.
TEXT 9
`'! `'! '$!='
297
$ !'!'! ' ='`'
!='!''! O'!'!'
'''?'! U!r' '$ '
ka ka mah-vra
he rmmogha vikrama
dvgnin dahyamnn
prapanns trtum arhatha
SYNONYMS
ka kaO Ka, Ka; mah-vraO most powerful one; he rmaO
Rma; amogha-vikramaYou whose prowess is never thwarted;
dva-agninby the forest fire; dahyamnnwho are being burned;
prapannnwho are surrendered; trtum arhathaplease save.
TRANSLATION
[The cowherd boys said:] O Ka ! Ka! Most powerful one ! O Rma!
You whose prowess never fails! Please save Your devotees, who are about to be
burned by this forest fire and have come to take shelter of You!
TEXT 10
' ' r='!''='! `'!
' '!$ r''=''!r' '
=''' $ '=' ''' 5'
r='?'!'!r='r''!''!!
298
nna tvad-bndhav ka
na crhanty avasditum
vaya hi sarva-dharma-ja
tvan-nths tvat-parya
SYNONYMS
nnamcertainly; tvatYour; bndhavfriends; kaour dear r
Ka; nanever; caand; arhantideserve; avasditumto suffer
destruction; vayamwe; himoreover; sarva-dharma-jaO perfect knower
of the nature of all beings; tvat-nthhaving You as our Lord;
tvat-paryaadevoted to You.
TRANSLATION
Ka! Certainly Your own friends shouldn't be destroyed. O knower of the
nature of all things, we have accepted You as our Lord, and we are souls
surrendered unto You!
TEXT 11
''! ` ='!'
=''! ''!'' `''!
''' '! +'!='!' $
''^'''r' '! +'
^'! ''!'r''+'!''r'
r-uka uvca
vaco niamya kpaa
bandhn bhagavn hari
299
nimlayata m bhaia
locannty abhata
SYNONYMS
r-uka uvcar ukadeva Gosvm said; vacathe words;
niamyahearing; kpaampitiful; bandhnmof His friends;
bhagavnthe Supreme Personality of Godhead; hariHari;
nimlayatajust close; m bhaiado not be afraid; locanniyour eyes;
itithus; abhataHe spoke.
TRANSLATION
ukadeva Gosvm said: Hearing these pitiful words from His friends, the
Supreme Lord Ka told them, "Just close your eyes and do not be afraid."
PURPORT
This verse clearly reveals the simple, sublime relationship between Ka
and His pure devotees. The Absolute Truth, the supreme almighty Lord, is
actually a young, blissful cowherd boy named Ka. God is youthful, and His
mentality is playful. When He saw that His beloved friends were terrified of
the forest fire, He simply told them to close their eyes and not be afraid. Then
Lord Ka acted, as described in the next verse.
TEXT 12
r'' r' '^'r'!' ''
+'!='!''' ^'!'
''r='! ' ^' ' r'!' ` !
300
''! !!'''!! ='''! '''r'
tatheti mlitkeu
bhagavn agnim ulbaam
ptv mukhena tn kcchrd
yogdho vyamocayat
SYNONYMS
tathall right; itithus speaking; mlitaclosing; akeutheir eyes;
bhagavnthe Supreme Lord; agnimthe fire; ulbaamterrible;
ptvdrinking; mukhenawith His mouth; tnthem; kcchrtfrom the
danger; yoga-adhathe supreme controller of all mystic power;
vyamocayatdelivered .
TRANSLATION
"All right," the boys replied, and immediately closed their eyes. Then the
Supreme Lord, the master of all mystic power, opened His mouth and
swallowed the terrible fire, saving His friends from danger.
PURPORT
The cowherd boys were suffering from extreme fatigue, hunger and thirst,
and were about to be consumed by a horrible forest fire. All this is indicated
here by the word kcchrt.
TEXT 13
r'r'N r' '''' '^''
'' '+'! "'!''r'!
301
''!'' =''r'! !'?'
!r'!' !!N '! 'r'!
tata ca te 'ky unmlya
punar bhram pit
niamya vismit sann
tmna g ca mocit
SYNONYMS
tatathen; caand; tethey; akitheir eyes; unmlyaopening;
punaagain; bhramto Bhra; pitbrought; niamyaseeing;
vismitamazed; santhey became; tmnamthemselves; gthe cows;
caand; mocitsaved.
TRANSLATION
The cowherd boys opened their eyes and were amazed to find not only that
they and the cows had been saved from the terrible fire but that they had all
been brought back to the Bhra tree.
TEXT 14
`'!'' ''! !=''' r'
''! !'!''!' +'!='r''
!='!' !r'' ' '
=''' r' ' ' '''
kasya yoga-vrya tad
yoga-mynubhvitam
302
dvgner tmana kema
vkya te menire 'maram
SYNONYMS
kasyaof Lord Ka; yoga-vryamthe mystic power; tatthat;
yoga-myby His internal power of illusion; anubhvitameffected;
dva-agnefrom the forest fire; tmanaof themselves; kemamthe
deliverance; vkyaseeing; tethey; menirethought; amarama demigod.
TRANSLATION
When the cowherd boys saw that they had been saved from the forest fire by
the Lord's mystic power, which is manifested by His internal potency, they
began to think that Ka must be a demigod.
PURPORT
The cowherd boys of Vndvana simply loved Ka as their only friend
and exclusive object of devotion. To increase their ecstasy, Ka displayed to
them His mystic potency and saved them from a terrible forest fire.
The cowherd boys could never give up their ecstatic loving friendship with
Ka. Therefore, rather than considering Ka to be God, after they saw His
extraordinary power they thought that perhaps He was a demigod. But since
Lord Ka was their beloved friend, they were on the same level with Him,
and thus they thought that they too must be demigods. In this way Ka's
cowherd friends became overwhelmed with ecstasy.
TEXT 15
!! '?'='r'' '!''!$
303
'$!'! ''! '
=' ! ='!''' !! B'
!![! '' +' r'
g sannivartya syhne
saha-rmo janrdana
veu viraayan goham
agd gopair abhiuta
SYNONYMS
gthe cows; sannivartyaturning back; sya-ahnein the late afternoon;
saha-rmatogether with Lord Balarma; janrdanar Ka;
veumHis flute; viraayanplaying in a specific way; gohamto the
cowherd village; agtHe went; gopaiby the cowherd boys;
abhiutabeing praised.
TRANSLATION
It was now late in the afternoon, and Lord Ka, accompanied by Balarma,
turned the cows back toward home. Playing His flute in a special way, Ka
returned to the cowherd village in the company of His cowherd friends, who
chanted His glories.
TEXT 16
!! '''! '''!'
!'[! =''! '
'! '' !'!r''='
304
''!'! '' ' =''!+'='r'
gopn paramnanda
sd govinda-darane
kaa yuga-atam iva
ys yena vinbhavat
SYNONYMS
gopnmfor the young cowherd girls; parama-nandathe greatest
happiness; starose; govinda-daranein seeing Govinda; kaama
moment; yuga-atama hundred millenniums; ivajust as; ysmfor
whom; yenawhom (Ka); vinwithout; abhavatbecame.
TRANSLATION
The young gops took the greatest pleasure in seeing Govinda come home,
since for them even a moment without His association seemed like a hundred
ages.
PURPORT
After saving the cowherd boys from the blazing forest fire, Ka saved the
cowherd girls from the blazing fire of separation from Him. The gops, headed
by rmat Rdhr, have the greatest love for Ka, and even a single
moment's separation from Him seems like millions of years to them. The gops
are the greatest devotees of God, and their specific pastimes with Ka will be
described later in this work.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Nineteenth Chapter of the
rmad-Bhgavatam, entitled "Swallowing the Forest Fire."
305
20. The Rainy Season and Autumn in Vndvana
To enhance the description of Lord Ka's pastimes, r ukadeva
Gosvm describes in this chapter the beauty of Vndvana during autumn and
the rainy season. In the course of his presentation he gives various charming
instructions in metaphorical terms.
TEXT 1
''! ` ='!'
r'''! r'< r' `'
!='!' '! ''!r''
!! ''! U+'' ''!'^''
'^''='''' =' '
r-uka uvca
tayos tad adbhuta karma
dvgner mokam tmana
gop strbhya samcakhyu
pralamba-vadham eva ca
SYNONYMS
r-uka uvcar ukadeva Gosvm said; tayoof the two of Them, Lord
Ka and Lord Balarma; tatthat; adbhutamamazing; karmaaction;
306
dva-agnefrom the forest fire; mokamthe deliverance; tmanaof
themselves; gopthe cowherd boys; strbhyato the ladies;
samcakhyuthey described in detail; pralamba-vadhamthe killing of
Pralambsura; evaindeed; caalso.
TRANSLATION
ukadeva Gosvm said:To the ladies of Vndvana, the cowherd boys then
related in full detail Ka's and Balarma's wonderful activities of delivering
them from the forest fire and killing the demon Pralamba.
TEXT 2
!! ''=' (!N !! '''N
r' ''!`'' =''r'!
' ' =''='!
`'!!'! '' !r'!
gopa-vddh ca gopya ca
tad upkarya vismit
menire deva-pravarau
ka-rmau vraja gatau
SYNONYMS
gopa-vddhthe elder cowherd men; caand; gopyathe cowherd ladies;
caalso; tatthat; upkaryahearing; vismitsurprised; menirethey
considered; deva-pravarautwo eminent demigods; ka-rmau-the brothers
Ka and Balarma; vrajamto Vndvana; gatau-come.
307
TRANSLATION
The elder cowherd men and ladies were amazed to hear this account, and
they concluded that Ka and Balarma must be exalted demigods who had
appeared in Vndvana.
TEXT 3
r'r' '!='r' r' '!=' `
'=' '=''' <='!
='9! r''!'''''
=' `' r''+'r'^'!
tata prvartata prv
sarva-sattva-samudbhav
vidyotamna-paridhir
visphrjita-nabhas-tal
SYNONYMS
tatathen; prvartatabegan; prvthe rainy season; sarva-sattvaof all
living beings; samudbhavthe source of generation; vidyotamnaflashing
with lightning; paridhiits horizon; visphrjitaagitated (by thunder);
nabha-talthe sky.
TRANSLATION
Then the rainy season began, giving life and sustenance to all living beings.
The sky began to rumble with thunder, and lightning flashed on the horizon.
308
TEXT 4
'!'^'!' =''! '
'='9 rr''''' +'
''''! r'!?'
' =' '! ! '+'!
sndra-nlmbudair vyoma
sa-vidyut-stanayitnubhi
aspaa-jyotir cchanna
brahmeva sa-gua babhau
SYNONYMS
sndradense; nlablue; ambudaiby the clouds; vyomathe sky;
sa-vidyutalong with lightning; stanayitnubhiand thunder;
aspaadiffuse; jyotiits illumination; cchannamcovered; brahmathe
spirit soul; ivaas if; sa-guamwith the material qualities of nature;
babhauwas manifest.
TRANSLATION
The sky was then covered by dense blue clouds accompanied by lightning
and thunder. Thus the sky and its natural illumination were covered in the
same way that the spirit soul is covered by the three modes of material nature.
PURPORT
Lightning is compared to the mode of goodness, thunder to the mode of
passion, and clouds to the mode of ignorance. Thus the cloudy sky at the onset
of the rainy season is analogous to the pure spirit soul when he becomes
309
disturbed by the modes of nature, for at that time he is covered and his original
brilliant nature is only dimly reflected through the haze of the material
qualities.
TEXT 5
! '!'!?'''r' ''
+' ''!N! ''' =''
='!! +''! `'! +'
''' '' `!^' !!r'
aau msn nipta yad
bhmy coda-maya vasu
sva-gobhir moktum rebhe
parjanya kla gate
SYNONYMS
aaueight; msnduring months; niptamdrunk; yatwhich:
bhmy-of the earth; caand; uda-mayamconsisting of water; vasuthe
wealth; sva-gobhiby his own rays; moktumto release; rebhebegan;
parjanyathe sun; klethe proper time; gatewhen it arrived.
TRANSLATION
With its rays, the sun had for eight months drunk up the earth's wealth in
the form of water. Now that the proper time had arrived, the sun began
releasing this accumulated wealth.
PURPORT
310
The cryas compare the sun's evaporating the earth's wealth of water to a
king's collecting taxes. In Chapter Twenty, of Ka, the Supreme Personality of
Godhead, rla Prabhupda explains this analogy as follows: "Clouds are
accumulated water drawn from the land by the sunshine. Continually for eight
months the sun evaporates all kinds of water from the surface of the globe, and
this water is accumulated in the shape of clouds, which are distributed as water
when there is need. Similarly, a government exacts various taxes from the
citizens, such as income tax and sales tax, which the citizens are able to pay by
their different material activities: agriculture, trade, industry and so on. This
taxation is compared to the sun's drawing water from the earth. When there is
again need of water on the surface of the globe, the same sunshine converts
the water into clouds and distributes it all over the globe. Similarly, the taxes
collected by the government must be distributed to the people again, as
educational work, public work, sanitation work and so on. This is very
essential for a good government. The government should not simply exact
taxes for useless squandering; the tax collection should be utilized for the
public welfare of the state."
TEXT 6
r'"r'! '$!' '!'!
'" H'' =' ''r'!
'!' '='' O''
' ' ' ``!! 1='
taidvanto mah-megh
caa -vasana -vepit
prana jvana hy asya
mumucu karu iva
311
SYNONYMS
tait-vantadisplaying lightning; mah-meghthe great clouds;
caafierce; vasanaby the wind; vepitshaken; pranamthe
gratification; jvanamtheir life (their water); hiindeed; asyaof this
world; mumucuthey released; karumerciful personalities; ivajust as.
TRANSLATION
Flashing with lightning, great clouds were shaken and swept about by fierce
winds. Just like merciful persons, the clouds gave their lives for the pleasure of
this world.
PURPORT
Just as great, compassionate personalities sometimes give their lives or
wealth for the happiness of society, the rain clouds poured down their rain
upon the parched earth. Although the clouds were thus dissipated, they freely
provided rainfall for the happiness of the earth.
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments
as follows on this verse: "During the rainy season, there are strong winds
blustering all over the country and carrying clouds from one place to another
to distribute water. When water is urgently needed after the summer season,
the clouds are just like a rich man who, in times of need, distributes his money
even by exhausting his whole treasury. So the clouds exhaust themselves by
distributing water all over the surface of the globe.
"Then Mahrja Daaratha, the father of Lord Rmacandra, used to fight
with his enemies, it was said that he approached them just like a farmer
uprooting unnecessary plants and trees. And when there was need of giving
charity, he used to distribute money exactly as the cloud distributes rain. The
distribution of rain by clouds is so sumptuous that it is compared to the
312
distribution of wealth by a great, munificent person. The clouds' downpour is
so sufficient that the rains even fall on rocks and hills and on the oceans and
seas, where there is no need for water. A cloud is like a charitable person who
opens his treasury for distribution and does not discriminate whether the
charity is needed or not. He gives in charity openhandedly."
Metaphorically speaking, the lightning in rain clouds is the light by which
they see the distressed condition of the earth, and the blowing winds are their
heavy breathing, such as that found in a distressed person. Distressed to see
the condition of the earth, the clouds tremble in the wind like a compassionate
person. Thus they pour down their rain.
TEXT 7
r''' `'!! =''!
!''' ''' '$
''' =' `!''r'''''
r'' ''!''' r'r`^''
tapa-k deva-mh
sd varyas mah
yathaiva kmya-tapasas
tanu samprpya tat-phalam
SYNONYMS
tapa-kemaciated by the summer heat; deva-mhmercifully sprinkled
by the god of rain; stbecame; varyasfully nourished; mah-the earth;
yath evajust as; kmyabased on sense gratification; tapasaof one
whose austerities; tanuthe body; samprpyaafter obtaining; tatof those
austere practices; phalamthe fruit.
313
TRANSLATION
The earth had been emaciated by the summer heat, but she became fully
nourished again when moistened by the god of rain. Thus the earth was like a
person whose body has been emaciated by austerities undergone for a material
purpose, but who again becomes fully nourished when he achieves the fruit of
those austerities.
PURPORT
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments
on this verse as follows: "Before the rainfall, the whole surface of the globe
becomes almost depleted of all kinds of energies and appears very lean. After
the rainfall, the whole surface of the earth becomes green with vegetation and
appears very healthy and strong. Here, a comparison is made to the person
undergoing austerities for fulfillment of a material desire. The flourishing
condition of the earth after a rainy season is compared to the fulfillment of
material desires. Sometimes, when a country is subjugated by an undesirable
government, persons and parties undergo severe penances and austerities to
get control of the government, and when they attain control they flourish by
giving themselves generous salaries. This also is like the flourishing of the
earth in the rainy season. Actually, one should undergo severe austerities and
penances only to achieve spiritual happiness. In the rmad-Bhgavatam it is
recommended that tapasya, or austerities, should be accepted only for realizing
the Supreme Lord. By accepting austerity in devotional service, one regains his
spiritual life, and as soon as one regains his spiritual life, he enjoys unlimited
spiritual bliss. But if someone undertakes austerities and penances for some
material gain, then, as stated in the Bhagavad-gt, the results are temporary
and are desired only by persons of less intelligence. "
TEXT 8
314
''!!' ^' '' ^'9! r'!'
r'''! +'!r' ' '$!
'''! ''!'' ' ''!''"!
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ni-mukheu khadyots
tamas bhnti na grah
yath ppena pa
na hi ved kalau yuge
SYNONYMS
ni-mukheuduring the moments of evening twilight; khadyotthe
glowworms; tamasbecause of the darkness; bhntishine; nanot;
grahthe planets; yathas; ppenabecause of sinful activities;
paatheistic doctrines; naand not; hicertainly; vedthe Vedas;
kalau yuge-in the age of Kali.
TRANSLATION
In the evening twilight during the rainy season, the darkness allowed the
glowworms but not the stars to shine forth, just as in the age of Kali the
predominance of sinful activities allows atheistic doctrines to overshadow the
true knowledge of the Vedas.
PURPORT
rla Prabhupda comments as follows: "During the rainy season, in the
evening there are many glowworms visible about the tops of trees, hither and
thither, and they glitter just like lights. But the luminaries of the sky, the stars
315
and the moon, are not visible. Similarly, in the age of Kali, persons who are
atheists or miscreants become very prominently visible, whereas persons who
are actually following the Vedic principles for spiritual emancipation are
practically obscured. This age, Kali-yuga, is compared to the cloudy season of
the living entities. In this age, real knowledge is covered by the influence of
the material advancement of civilization. The cheap mental speculators,
atheists and manufacturers of so-called religious principles become prominent
like the glowworms, whereas persons strictly following the Vedic principles, or
scriptural injunctions, become covered by the clouds of this age.
"People should learn to take advantage of the actual luminaries of the
skythe sun, moon and starsinstead of the glowworms' light. Actually, the
glowworms cannot give any light in the darkness of night. As clouds sometimes
clear, even in the rainy season, and the moon, stars and sun become visible, so
even in this Kali-yuga there are sometimes advantages. The Vedic movement
of Lord Caitanyathe distribution of the chanting of the Hare Ka
mantrais understood in this way. People seriously anxious to find real life
should take advantage of this movement instead of looking toward the
so-called light of mental speculators and atheists."
TEXT 9
' r='! ''' ''''
'" `! '' ' !
r' '!` '!''!'! '!''
'!!! ''''!r''''
rutv parjanya-ninada
mauk sasjur gira
t ayn prg yadvad
brhma niyamtyaye
316
SYNONYMS
rutvhearing; parjanyaof the rain clouds; ninadamthe resounding;
maukthe frogs; sasjuemitted; giratheir sounds; tmsilently;
aynlying; prkpreviously; yadvatjust as; brhmabrhmaa
students; niyama-atyayeafter finishing their morning duties.
TRANSLATION
The frogs, who had all along been lying silent, suddenly began croaking
when they heard the rumbling of the rain clouds, in the same way that
brhmaa students, who perform their morning duties in silence begin reciting
their lessons when called by their teacher.
PURPORT
rla Prabhupda comments, "After the first rainfall, when there is a
thundering sound in the clouds, all the frogs begin to croak, like students
suddenly engaged in reading their studies. Students are generally supposed to
rise early in the morning. They do not usually arise of their own accord,
however, but only when there is a bell sounded in the temple or in the cultural
institution. By the order of the spiritual master they immediately rise, and
after finishing their morning duties they sit down to study the Vedas or chant
Vedic mantras. Similarly, everyone is sleeping in the darkness of Kali-yuga, but
when there is a great crya, by his calling only everyone takes to the study of
the Vedas to acquire actual knowledge."
TEXT 10
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317
' '9! '' '! '''r'
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sann utpatha-gminya
kudra-nadyo 'nuuyat
puso yathsvatantrasya
deha-dravia -sampada
SYNONYMS
santhey became; utpatha-gminyastrayed from their courses;
kudrainsignificant; nadyathe rivers; anuuyatdrying up;
pusaof a person; yathas; asvatantrasyawho is not independent (that
is, who is under the control of his senses); dehathe body; draviaphysical
property; sampadaand riches.
TRANSLATION
With the advent of the rainy season, the insignificant streams, which had
become dry, began to swell and then strayed from their proper courses, like the
body, property and money of a man controlled by the urges of his senses.
PURPORT
rla Prabhupda comments, "During the rainy season, many small ponds,
lakes and rivulets become filled with water; otherwise the rest of the year they
remain dry. Similarly, materialistic persons are dry, but sometimes, when they
are in a so-called opulent position, with a home or children or a little bank
balance, they appear to be flourishing, but immediately afterwards they
become dry again, like the small rivulets and ponds. The poet Vidypati said
318
that in the society of friends, family, children, wife and so on, there is certainly
some pleasure, but that pleasure is compared to a drop of water in the desert.
Everyone is hankering after happiness, just as in the desert everyone is
hankering after water. If in the desert there is a drop of water, the water is
there, of course, but the benefit from that drop of water is very insignificant.
In our materialistic way of life, we are hankering after an ocean of happiness,
but in the form of society, friends and mundane love we are getting no more
than a drop of water. Our satisfaction is never achieved, as the small rivulets,
lakes and ponds are never filled with water in the dry season."
TEXT 11
$r'! $+' '!'''
1!! '' N ^'! $r'!
^'' `r'!''!
' !! '=' +' +' r'
harit haribhi apair
indragopai ca lohit
ucchilndhra-kta-cchy
n rr iva bhr abht
SYNONYMS
haritgreenish; haribhiwhich is green; apaibecause of the newly
grown grass; indragopaibecause of the indragopa insects; caand;
lohitreddish; ucchilndhraby the mushrooms; ktaafforded;
chyshelter; nmof men; rthe opulence; ivajust as; bhthe
earth; abhtbecame.
319
TRANSLATION
The newly grown grass made the earth emerald green, the i ndr agopa insects
added a reddish hue, and white mushrooms added further color and circles of
shade. Thus the earth appeared like a person who has suddenly become rich.
PURPORT
rla rdhara Svm comments that the word nm indicates men of the
royal order. Thus the colorful display of dark green fields decorated with bright
red insects and white mushroom umbrellas can be compared to a royal parade
displaying the military strength of a king.
TEXT 12
' '!! '!''''''<
`'' `!!! '
'!''!'' r'!'' ='
='!'''''!'r'!'
ketri aya-sampadbhi
karak muda dadu
mninm anutpa vai
daivdhnam ajnatm
SYNONYMS
ketrithe fields; aya-sampadbhiwith their wealth of grains;
karakmto the farmers; mudamjoy; dadugave; mninmto others
who are falsely proud; anutpamremorse; vaiindeed; daiva-adhnamthe
320
control of destiny; ajnatmnot understanding.
TRANSLATION
With their wealth of grains, the fields gave joy to the farmers. But those
fields created remorse in the hearts of those who were too proud to engage in
farming and who failed to understand how everything is under the control of
the Supreme.
PURPORT
It is common for people living in large cities to become miserable and
disgusted when there is ample rainfall. They do not understand or have
forgotten that the rain is nourishing the crops they will eat. Although they
certainly enjoy eating, they do not appreciate that with the rain the Supreme
Lord is feeding not only human beings but also plants, animals and the earth
itself.
Modern, sophisticated people often look down their noses at those engaged
in agricultural work. In fact, in American slang, a simple, unintelligent person
is sometimes called "a farmer." There are also government agencies that restrict
agricultural production because certain capitalists fear the effect on market
prices. Because of various artificial and manipulative practices in modern
governments, we find widespread food shortages throughout the worldeven
in the United States, among the poverty-strickenand at the same time we
find the governments paying farmers not to plant crops. Sometimes these
governments throw huge amounts of food into the ocean. Thus the
administration of the arrogant and ignorant, those who are too proud to obey
the laws of God or too ignorant to recognize them, will always cause frustration
among the people, whereas a God conscious government will provide
abundance and happiness for all.
321
TEXT 13
'^''^'! `' '='
'='='!''' ='''!
''' `' *`''
'''! $''' ='''!
jala-sthalaukasa sarve
nava-vri-nievay
abibhran rucira rpa
yath hari-nievay
SYNONYMS
jalaof the water; sthalaand the land; okasathe residents; sarveall;
navanew; vriof the water; nievayby taking recourse; abibhranthey
took on; ruciramattractive; rpamform; yathjust as; hari-nievayby
rendering devotional service to the Supreme Personality of Godhead.
TRANSLATION
As all creatures of the land and water took advantage of the newly fallen
rainwater, their forms became attractive and pleasing, just as a devotee becomes
beautiful by engaging in the service of the Supreme Lord.
PURPORT
rla Prabhupda comments as follows: "We have practical experience of
this with our students in the International Society for Krishna Consciousness.
Before becoming students, they were dirty-looking, although they had
naturally beautiful personal features; but due to having no information of
322
Ka consciousness they appeared very dirty and wretched. Since they have
taken to Ka consciousness, their health has improved, and by following the
rules and regulations they have increased their bodily luster. When they are
dressed with saffron-colored cloth, with tilaka on their foreheads and beads in
their hands and on their necks, they look exactly as if they have come directly
from Vaikuha."
TEXT 14
'< ']`r' ''' '!
' '! +' H''! ' '!'
''`''! !'N'
`!'! ` ! !'' '''!
saridbhi sagata sindhu
cukobha vasanormimn
apakva-yogina citta
kmkta gua-yug yath
SYNONYMS
saridbhiwith the rivers; sagataon account of meeting; sindhuthe
ocean; cukobhabecame agitated; vasanablown by the wind;
rmi-mnhaving waves; apakvaimmature; yoginaof a yog; cittamthe
mind; kma-aktamtainted with lust; gua-yukmaintaining connection
with objects of sense gratification; yathjust as.
TRANSLATION
Where the rivers joined the ocean it became agitated, its waves blown about
323
by the wind, just as the mind of an immature yog becomes agitated because he
is still tainted by lust and attached to the objects of sense gratification.
TEXT 15
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+'+' '''!'! =''''
'''!''! ''' r''
girayo vara-dhrbhir
hanyamn na vivyathu
abhibhyamn vyasanair
yathdhokaja-cetasa
SYNONYMS
girayathe mountains; vara-dhrbhiby the rain-bearing clouds;
hanyamnbeing struck; na vivyathudid not shake;
abhibhyamnbeing attacked; vyasanaiby dangers; yathas;
adhokaja-cetasathose whose minds are absorbed in the Supreme Lord.
TRANSLATION
Just as devotees whose minds are absorbed in the Personality of Godhead
remain peaceful even when attacked by all sorts of dangers, the mountains in
the rainy season were not at all disturbed by the repeated striking of the
rain-bearing clouds.
PURPORT
324
When splashed by torrents of rain, the mountains are not shaken; rather,
they are cleansed of dirt and become resplendent and beautiful. Similarly, an
advanced devotee of the Supreme Lord is not shaken from his devotional
program by disturbing conditions, which instead cleanse his heart of the dust
of attachment to this world. Thus the devotee becomes beautiful and
resplendent by tolerating difficult conditions. In fact, a devotee accepts all
reverses in life as the mercy of Lord Ka, realizing that all suffering is due to
the sufferer's own previous misdeeds.
TEXT 16
'!!! '+' =' '''!'
r' ! '?'! O' `r'!
'!+'''''!'! ' r'''!
' `!^' ' '!$r'!
mrg babhvu sandigdhs
tai chann hy asaskt
nbhyasyamn rutayo
dvijai klena chat
SYNONYMS
mrgthe roads; babhvubecame; sandigdhobscured; taiby
grass; channcovered over; hiindeed; asasktnot cleansed; na
abhyasyamnnot being studied; rutayathe scriptures; dvijaiby the
brhmaas; klena-by the effects of time; caand; hatcorrupted.
TRANSLATION
325
During the rainy season the roads, not being cleansed, became covered with
grass and debris and were thus difficult to make out. These roads were like
religious scriptures that br hmaas no longer study and that thus become
corrupted and covered over with the passage of time.
TEXT 17
^'! `''' '' ' ' ''
='9 r'N^''! 6!
' '' ' ' ` `!'''
''`'''' !!'='='
loka-bandhuu megheu
vidyuta cala-sauhd
sthairya na cakru kminya
purueu guiv iva
SYNONYMS
lokaof all the world; bandhuuwho are the friends; megheuamong the
clouds; vidyutathe lightning; cala-sauhdfickle in their friendship;
sthairyamsteadiness; na cakrudid not maintain; kminyalusty women;
purueuamong men; guiuwho are virtuous; ivaas.
TRANSLATION
Though the clouds are the well-wishing friends of all living beings, the
lightning, fickle in its affinities, moved from one group of clouds to another,
like lusty women unfaithful even to virtuous men.
326
PURPORT
rla Prabhupda comments, "During the rainy season, lightning appears in
one group of clouds and then immediately in another group of clouds. This
phenomenon is compared to a lusty woman who does not fix her mind on one
man. A cloud is compared to a qualified person because it pours rain and gives
sustenance to many people; a man who is qualified similarly gives sustenance
to many living creatures, such as family members or many workers in business.
Unfortunately, his whole life can be disturbed by a wife who divorces him;
when the husband is disturbed, the whole family is ruined, the children are
dispersed or the business is closed, and everything is affected. It is therefore
recommended that a woman desiring to advance in Ka consciousness
peacefully live with a husband and that the couple not separate under any
condition. The husband and wife should control sex indulgence and
concentrate their minds on Ka consciousness so their life may be successful.
After all, in the material world a man requires a woman, and a woman requires
a man. When they are combined, they should live peacefully in Ka
consciousness and should not be restless like the lightning flashing from one
group of clouds to another."
TEXT 18
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='' ` ! !=''r'`
'! !='!' '' `''! '''!
dhanur viyati mhendra
nirgua ca guiny abht
327
vyakte gua-vyatikare
'guavn puruo yath
SYNONYMS
dhanuthe bow (rainbow); viyatiwithin the sky; mh-indramof Lord
Indra; nirguamwithout qualities (or without a bowstring); caalthough;
guiniwithin the sky, which has definite qualities like sound;
abhtappeared; vyaktewithin the manifest material nature;
gua-vyatikarewhich consists of the interactions of material qualities;
agua-vnHe who has no contact with material qualities; puruathe
Supreme Personality; yathjust as.
TRANSLATION
When the curved bow of Indra [the rainbow] appeared in the sky, which had
the quality of thundering sound, it was unlike ordinary bows because it did not
rest upon a string. Similarly, when the Supreme Lord appears in this world,
which is the interaction of the material qualities, He is unlike ordinary persons
because He remains free from all material qualities and independent of all
material conditions.
PURPORT
rla Prabhupda comments as follows: "Sometimes, in addition to the
roaring thunder of the clouds, there is an appearance of a rainbow, which
stands as a bow without a string. Usually, a bow stays in the curved position
because it is tied at its two ends by the bowstring; but in the rainbow there is
no such string, and yet it rests in the sky so beautifully. Similarly, when the
Supreme Personality of Godhead descends to this material world, He appears
just like an ordinary human being, but He is not resting on any material
condition. In the Bhagavad-gt, the Lord says that He appears by His internal
328
potency, which is free from the bondage of the external potency. What is
bondage for the ordinary creature is freedom for the Personality of Godhead."
TEXT 19
' !'! " '''?'
='''! rh'!!'r' ' '
$ 'r''! +'!'r'''!
='+'!'! '' `''! '''!
na rarjoupa channa
sva-jyotsn-rjitair ghanai
aha-maty bhsitay
sva-bhs puruo yath
SYNONYMS
na rarjadid not shine forth; uupathe moon; channacovered;
sva-jyotsnby its own light; rjitaiwhich are illuminated; ghanaiby
the clouds; aham-matyby false ego; bhsitaywhich is illuminated;
sva-bhsby his own luster; puruathe living entity; yathas.
TRANSLATION
During the rainy season the moon was prevented from appearing directly by
the covering of the clouds, which were themselves illumined by the moon's
rays. Similarly, the living being in material existence is prevented from
appearing directly by the covering of the false ego, which is itself illumined by
the consciousness of the pure soul.
329
PURPORT
The analogy given here is excellent. During the rainy season we cannot see
the moon in the sky, because the moon is covered by clouds. These clouds,
however, are radiant with the glow of the moon's own rays. Similarly, in our
conditioned, material existence we cannot directly perceive the soul, because
our consciousness is covered by the false ego, which is the false identification
with the material world and the material body. Yet it is the soul's own
consciousness that illumines the false ego.
As the Gt describes, the energy of the soul is consciousness, and when this
consciousness manifests through the screen of false ego, it appears as dull,
material consciousness, in which there is no direct vision of the soul or God. In
the material world, even great philosophers ultimately resort to hazy
ambiguities when speaking about the Absolute Truth, just as the cloudy sky
manifests only in a dull and indirect way the iridescent light of the moon.
In material life, our false ego is often enthusiastic, hopeful and apparently
aware of various material affairs, and such consciousness encourages us to push
on in material existence. But in truth we are merely experiencing the dull
reflection of our original, pure consciousness, which is Ka
consciousnessdirect perception of the soul and God. Not realizing that the
false ego merely hampers and dulls our real, spiritual consciousness, which is
fully enlightened and blissful, we mistakenly think that material consciousness
is full of knowledge and happiness. This is comparable to thinking that the
luminous clouds are lighting up the night sky, while in fact it is the moonshine
that illumines the sky, and the clouds that merely dull and hamper the
moonshine. The clouds appear luminous because they are filtering and
impeding the brilliant rays of the moon. Similarly, at times material
consciousness appears pleasurable or enlightened because it is screening or
filtering the original, blissful and enlightened consciousness coming directly
from the soul. If we can understand the ingenious analogy given in this verse,
330
we can easily advance in Ka consciousness.
TEXT 20
' '!!'! r'='! 6!
'r'''^'"'
! $ '' r'F''=' !!
'''!'' r'''!!'
meghgamotsav h
pratyananda chikhaina
gheu tapta-nirvi
yathcyuta-jangame
SYNONYMS
meghaof clouds; gamabecause of the arrival; utsavwho celebrate a
festival; hbecoming joyful; pratyanandanthey cried out in greeting;
ikhainathe peacocks; gheuwithin their homes; taptathose who are
distressed; nirviand then become happy; yathjust as; acyutaof the
infallible Personality of Godhead; janaof the devotees; gameupon the
arrival.
TRANSLATION
The peacocks became festive and cried out a joyful greeting when they saw
the clouds arrive, just as people distressed in household life feel pleasure when
the pure devotees of the infallible Supreme Lord visit them.
PURPORT
331
After the dry summer season, the peacocks become jubilant with the arrival
of the first thundering rain clouds, and thus they dance in great happiness.
rla Prabhupda comments, "We have practical experience that many of our
students were dry and morose previous to their coming to Ka consciousness,
but having come in contact with devotees they are now dancing like jubilant
peacocks."
TEXT 21
''r='!'' ''!''! ''<
!'?'!'!r'' r' ''
'!'!'!r''''! '!r'!
'''! `!'!' ' ='''!
ptvpa pdap padbhir
san nntma-mrtaya
prk kms tapas rnt
yath kmnusevay
SYNONYMS
ptvhaving drunk; pawater; pda-pthe trees; padbhiwith their
feet; sanassumed; nnvarious; tma-mrtayabodily features;
prkpreviously; kmemaciated; tapasby austerities;
rntfatigued; yathas; kma-anusevayby enjoying acquired desired
objects.
TRANSLATION
The trees had grown thin and dry, but after they drank the newly fallen
332
rainwater through their feet, their various bodily features blossomed. Similarly,
one whose body has grown thin and weak from austerity again exhibits his
healthy bodily features upon enjoying the material objects gained through that
austerity.
PURPORT
The word pda means foot, and p means drinking. Trees are called pdapa
because they drink through their roots, which are likened to feet. Upon
drinking the newly fallen rainwater, the trees in Vndvana began to manifest
new leaves, sprouts and blossoms, and they thus enjoyed new growth.
Similarly, materialistic persons often perform severe austerities to acquire the
object of their desire. For example, politicians in America undergo grueling
austerities while traveling about the countryside campaigning for election.
Businessmen also will often deny personal comfort to make their business
successful. Such austere persons, upon acquiring the fruits of their austerity,
again become healthy and satisfied, like trees eagerly drinking rainwater after
enduring the austerity of a dry, hot summer.
TEXT 22
'=''!!r'! '''
'' '' ]`!'' '!'!
! $ '=''!!r' `r'' ''
'!''! 1=' !'!''!
sarasv anta-rodhasu
nyur agpi sras
ghev anta-ktyeu
grmy iva duray
333
SYNONYMS
sarasuupon the lakes; antadisturbed; rodhasuwhose banks;
nyucontinued to dwell; agamy dear King; apiindeed; srasthe
cranes; gheuin their homes; antafeverish; ktyeuwhere activities
are performed; grmymaterialistic men; iva-indeed; duraywhose
minds are contaminated.
TRANSLATION
The cranes continued dwelling on the shores of the lakes, although the
shores were agitated during the rainy season, just as materialistic persons with
contaminated minds always remain at home, despite the many disturbances
there.
PURPORT
During the rainy season there are often mud slides around the shores of
lakes, and thorny hushes, stones and other debris sometimes accumulate there.
Despite all these inconveniences, ducks and cranes continue meandering
around the lakeshores. Similarly, innumerable painful occurrences are always
disturbing family life, but a materialistic man never even considers leaving his
family in the hands of his grown sons and going away for spiritual
improvement. He regards such an idea as shocking and uncivilized, because he
is completely ignorant of the Absolute Truth and his relationship to that
Truth.
TEXT 23
'^'! ' ' +'9r'
334
' r'='! =''' r'H
''!''"'!''!
=' '!!! `^'! '''!
jalaughair nirabhidyanta
setavo varatvare
painm asad-vdair
veda-mrg kalau yath
SYNONYMS
jala-oghaiby the floodwater; nirabhidyantabecame broken; setavathe
dikes; varatiwhen he is showering rain; vareLord Indra;
painmof the atheists; asat-vdaiby the false theories;
veda-mrgthe paths of the Vedas; kalau-in the Kali-yuga; yathas.
TRANSLATION
When Indra sent forth his rains, the floodwaters broke through the
irrigation dikes in the agricultural fields, just as in the Kali-yuga the atheists'
false theories break down the boundaries of Vedic injunctions.
TEXT 24
=''' '' ='!'' +'' ?'!
+' r' +''N!' r' ''!
'''!'!''! =''''r'''
`!^' `!^' ' r'!
335
vyamucan vyubhir nunn
bhtebhya cmta ghan
yathio vi-pataya
kle kle dvijerit
SYNONYMS
vyamucanthey released; vyubhiby the winds; nunnimpelled;
bhtebhyato all living beings; caand; amtamtheir nectarean water;
ghanthe clouds; yathas; iacharitable benedictions;
vi-patayakings; kle klefrom time to time; dvijaby the brhmaas;
rit-encouraged.
TRANSLATION
The clouds, impelled by the winds, released their nectarean water for the
benefit of all living beings, just as kings, instructed by their br hmaa priests,
dispense charity to the citizens.
PURPORT
rla Prabhupda comments, "In the rainy season, the clouds, tossed by the
wind, deliver water that is welcomed like nectar. When the Vedic followers,
the brhmaas, inspire rich men like kings and the wealthy mercantile
community to give charity in the performance of great sacrifices, the
distribution of such wealth is also nectarean. The four sections of human
society, namely the brhmaas, the katriyas, the vaiyas and the dras, are
meant to live peacefully in a cooperative mood; this is possible when they are
guided by expert Vedic brhmaas who perform sacrifices and distribute
wealth equally."
TEXT 25
336
=' ='' r''' B
''`^'' '' 'r'
!! !! ''!^' =' r'! r'
''^' '!=''!(
eva vana tad variha
pakva-kharjura-jambumat
go-goplair vto rantu
sa-bala prviad dhari
SYNONYMS
evamthus; vanamforest; tatthat; varihammost resplendent;
pakvaripe; kharjuradates; jambuand jambu fruits; mathaving; goby
the cows; goplaiand the cowherd boys; vtasurrounded; rantumwith
the purpose of playing; sa-balaaccompanied by Lord Balarma;
prviatHe entered; hariLord Ka.
TRANSLATION
When the Vndvana forest had thus become resplendent, filled with ripe
dates and j ambu fruits, Lord Ka, surrounded by His cows and cowherd
boyfriends and accompanied by r Balarma, entered that forest to enjoy.
TEXT 26
'' '='! '!!'''
''! +'! ! +' '''!
'''' +' !='r'!_r'!
337
d r' 'r''! h' r'r''!
dhenavo manda-gminya
dho-bhrea bhyas
yayur bhagavatht
druta prty snuta-stan
SYNONYMS
dhenavathe cows; manda-gminyamoving slowly; dhaof their
udders; bhreabecause of the weight; bhyasvery great; yayuthey
went; bhagavatby the Lord; htbeing called; drutamquickly;
prtyout of affection; snutawet; stantheir udders.
TRANSLATION
The cows had to move slowly because of their weighty milk bags, but they
quickly ran to the Supreme Personality of Godhead as soon as He called them,
their affection for Him causing their udders to become wet.
PURPORT
rla Prabhupda comments, "The cows, being fed by new grasses, became
very healthy, and their milk bags were all very full. When Lord Ka called
them by name, they immediately came to Him out of affection, and in their
joyful condition the milk flowed from their bags."
TEXT 27
=''! `' '' r'!
=''!'' '' '' r'
338
'^'''!! ! '! !
!'?'! '! ! $!
vanaukasa pramudit
vana-rjr madhu-cyuta
jala-dhr girer ndd
sann dade guh
SYNONYMS
vana-okasathe aborigine girls of the forest; pramuditjoyful;
vana-rjthe trees of the forest; madhu-cyutadripping sweet sap;
jala-dhrwaterfalls; gireon the mountains; ndtfrom their
resounding; sannnearby; dadeHe observed; guhcaves.
TRANSLATION
The Lord saw the joyful aborigine girls of the forest, the trees dripping sweet
sap, and the mountain waterfalls, whose resounding indicated that there were
caves nearby.
TEXT 28
`''''r'`! "
! $!''! '!+'=''' r'
'=' ''' +'!='!' '
`' ^'`^'!'!'
kvacid vanaspati-kroe
guhy cbhivarati
339
nirviya bhagavn reme
kanda-mla-phalana
SYNONYMS
kvacitsometimes; vanaspatiof a tree; kroein the hollow; guhymin a
cave; caor; abhivaratiwhen it was raining; nirviyaentering;
bhagavnthe Supreme Lord; remeenjoyed; kanda-mlaroots;
phalaand fruits; aanaeating.
TRANSLATION
When it rained, the Lord would sometimes enter a cave or the hollow of a
tree to play and to eat roots and fruits.
PURPORT
rla Santana Gosvm explains that during the rainy season bulbs and
roots are very tender and palatable, and Lord Ka would eat them along with
wild fruits found in the forest. Lord Ka and His young boyfriends would sit
in the hollow of a tree or within a cave and enjoy pastimes while waiting for
the rain to stop.
TEXT 29
'''! ' ''!'r'
'!^'!''! '^'^'!r' `
'+'! '''' ' +' '
!! '' '`'' !!='r'
dadhy-odana samnta
340
ily salilntike
sambhojanyair bubhuje
gopai sakaranvita
SYNONYMS
dadhi-odanamboiled rice mixed with yogurt; samntamsent; lymon
a stone; salila-antikenear the water; sambhojanyaiwho would take meals
with Him; bubhujeHe ate; gopaitogether with the cowherd boys;
sakaraa-anvitain the company of Lord Balarma.
TRANSLATION
Lord Ka would take His meal of boiled rice and yogurt, sent from home,
in the company of Lord Sakaraa and the cowherd boys who regularly ate
with Him. They would all sit down to eat on a large stone near the water.
TEXTS 30-31
'!!^'! '' ' =''''
'=' r'! '^'r' '!!'
r' F'!' =' ''!' ='r'r'!'
!!N ='! ''! +'''!
'!=' ` ''' ' r'! ='''
'=' `!^'' ^'!='$!'
+'!='!' '' '''! ' `
!r''!r'' ''' $r'!'
341
dvalopari saviya
carvato mlitekan
tptn vn vatsatarn
g ca svodho-bhara-ram
prv-riya ca t vkya
sarva-kla-sukhvahm
bhagavn pjay cakre
tma-akty-upabhitm
SYNONYMS
dvalaa grassy patch; upariupon; saviyasitting; carvatawho were
grazing; mlitaclosed; kantheir eyes; tptnsatisfied; vnthe
bulls; vatsatarnthe calves; gthe cows; caand; svatheir own;
dhaof the milk bags; bharaby the weight; ramfatigued; prvof
the rainy season; riyamthe opulence; caand; tmthat; vkyaseeing;
sarva-klaalways; sukhapleasure; vahmgiving; bhagavnthe
Supreme Personality of Godhead; pjaym cakrehonored; tma-aktifrom
His internal potency; upabhitmexpanded.
TRANSLATION
Lord Ka watched the contented bulls, calves and cows sitting on the
green grass and grazing with closed eyes, and He saw that the cows were tired
from the burden of their heavy milk bags. Thus observing the beauty and
opulence of Vndvana's rainy season, a perennial source of great happiness, the
Lord offered all respect to that season, which was expanded from His own
internal potency.
PURPORT
The lush beauty of the rainy season in Vndvana is meant to enhance the
342
pleasure pastimes of r Ka. Thus, to set the scene for the Lord's loving
affairs, His internal potency makes all the arrangements described in this
chapter.
TEXT 32
=' '=''r'! r'''
!' `'!='''! ' '
'!r''+'='?''!
='!='''`''!'^'!
eva nivasatos tasmin
rma-keavayor vraje
arat samabhavad vyabhr
svacchmbv-aparunil
SYNONYMS
evamin this manner; nivasatowhile the two of Them were dwelling;
tasminin that; rma-keavayoLord Rma and Lord Keava; vrajein
Vndvana; aratthe fall season; samabhavatbecame fully manifest;
vyabhrfree from clouds in the sky; svaccha-ambuin which the water was
clear; aparua-aniland the wind was gentle.
TRANSLATION
While Lord Rma and Lord Keava were thus dwelling in Vndvana, the
fall season arrived, when the sky is cloudless, the water clear and the wind
gentle.
343
TEXT 33
'!! ''! r''''!
'!! ' `r' ''''
'!'!'=' ' r'! '
'' '''! !''' ='''!
arad nrajotpatty
nri prakti yayu
bhranm iva cetsi
punar yoga-nievay
SYNONYMS
aradby the effect of the autumn season; nrajathe lotus flowers;
utpattywhich regenerates; nrithe bodies of water; praktimto their
natural state (of cleanliness); yayureturned; bhranmof those who are
fallen; ivajust as; cetsithe minds; punaonce again; yogaof
devotional service; nievayby practice.
TRANSLATION
The autumn season, which regenerated the lotus flowers, also restored the
various bodies of water to their original purity, just as the process of devotional
service purifies the minds of the fallen yogs when they return to it.
TEXT 34
=''! '! '' +' r''!!'^''
+' =' ''`'''! '^''
344
'!'$!!''!!
`'! +'`'' '!'! +''
vyomno 'bbhra bhta-balya
bhuva pakam ap malam
araj jahrrami
ke bhaktir yathubham
SYNONYMS
vyomnain the sky; ap-bhramthe clouds; bhtaof the animals;
balyamthe crowded condition; bhuvaof the earth; pakamthe muddy
covering; apmof the water; malamthe contamination; aratthe
autumn season; jahraremoved; ramimof the members of the four
different spiritual orders of human society; kefor Lord Ka;
bhaktidevotional service; yathjust as; aubhamall inauspiciousness.
TRANSLATION
Autumn cleared the sky of clouds, let the animals get out of their crowded
living conditions, cleaned the earth of its covering of mud, and purified the
water of contamination, in the same way that loving service rendered to Lord
Ka frees the members of the four spiritual orders from their respective
troubles.
PURPORT
Every human being must perform the prescribed duties corresponding to
one of the four spiritual orders of life. These divisions are 1) celibate student
life, brahmacarya; 2) married life, ghastha; 3) retired life, vnaprastha; and 4)
renounced life, sannysa. A brahmacr must perform many menial duties
during his student life, but as he becomes advanced in loving service to Ka,
345
his superiors recognize his spiritual status and elevate him to higher duties.
The innumerable obligations performed on behalf of wife and children
constantly harass a householder, but as he becomes advanced in loving service
to Ka, he is automatically elevated by the laws of nature to more enjoyable,
spiritual occupations, and he somehow minimizes material duties.
Those in the vnaprastha, or retired, order of life also perform many duties,
and these can also be replaced by ecstatic loving service to Ka. Similarly,
renounced life has many natural difficulties, not the least of which is that
sannyss, or renounced men, are inclined to meditate on the impersonal
aspect of the Absolute Truth. As stated in the Bhagavad-gt (12.5), kleo
'dhikataras tem avyaktsakta-cetasm: "For those whose minds are attached to
the unmanifested, impersonal feature of the Lord, advancement is exceedingly
painful." But as soon as a sannys takes to preaching the glories of Ka in
every town and village, his life becomes a blissful sequence of beautiful
spiritual realizations.
In the autumn season the sky returns to its natural blue color. The
vanishing of the clouds is like the vanishing of troublesome duties in
brahmacr life. Just after summer comes the rainy season, when the animals
sometimes become disturbed by the torrential storms and thus huddle together.
But the autumn season signals the time for the animals to go to their
respective areas and live more peacefully. This represents a householder's
becoming free from the harassment of family duties and being able to devote
more of his time to spiritual responsibilities, which are the real goal of life both
for himself and his family. The removal of the muddy layer on the earth is like
the removal of the inconveniences of vnaprastha life, and the purification of
the water is like the sanctification of sannysa life by one's preaching the
glories of Ka without sex desire.
TEXT 35
346
'=' =' '^'! $r='!
=' ' '! '='' '
'''! r'' `''!! '!!r'!
' '''! ' ``^'''!
sarva-sva jalad hitv
vireju ubhra-varcasa
yath tyaktaia nt
munayo mukta-kilbi
SYNONYMS
sarva-svameverything they possess; jala-dthe clouds; hitvhaving
given up; virejushone forth; ubhrapure; varcasatheir effulgence;
yathjust as; tyakta-eawho have given up all desires;
ntpacified; munayasages; mukta-kilbifreed from evil
propensities.
TRANSLATION
The clouds, having given up all they possessed, shone forth with purified
effulgence, just like peaceful sages who have given up all material desires and
are thus free of all sinful propensities.
PURPORT
When the clouds are filled with water, they are dark and cover the sun's
rays, just as the material mind of an impure man covers the soul shining
within. But when the clouds pour down their rain, they become white and
then brilliantly reflect the shining sun, just as a man who gives up all material
desires and sinful propensities becomes purified and then brilliantly reflects
347
his own soul and the Supreme Soul within.
TEXT 36
!''! ' ' ' r'! ''
`'?' ' ' ' '!=''
'''! 5'!'!' r' `!^'
5'!''! r' ' ='!
girayo mumucus toya
kvacin na mumucu ivam
yath jnmta kle
jnino dadate na v
SYNONYMS
girayathe mountains; mumucureleased; toyamtheir water;
kvacitsometimes; na mumucuthey did not release; ivampure;
yathjust as; jnaof transcendental knowledge; amtamthe nectar;
kleat the appropriate time; jninaexperts in spiritual knowledge;
dadatebestow; na vor not.
TRANSLATION
During this season the mountains sometimes released their pure water and
sometimes did not, just as experts in transcendental science sometimes give the
nectar of transcendental knowledge and sometimes do not.
PURPORT
The first part of this chapter described the rainy season, and the second
348
part has been dealing with the autumn season, which begins when the rain
stops. During the rainy season water always flows from the mountains, but
during the autumn the water sometimes flows and sometimes does not.
Similarly, great saintly teachers sometimes speak expansively on spiritual
knowledge, and sometimes they are silent. The self-realized soul is closely in
touch with the Supreme Soul, and according to His desires a competent
spiritual scientist may or may not describe the Absolute Truth, depending on
the specific circumstances.
TEXT 37
' ='!='' ''''!!
'^' !!'''^' '!
'''!'' ='$ ''''
'! ' ! `` ''
naivvidan kyama
jala gdha-jale-car
yathyur anv-aha kayya
nar mh kuumbina
SYNONYMS
nanot; evaindeed; avidanappreciated; kyamamdiminishing;
jalamthe water; gdha-jalein shallow water; carthose who move;
yathas; yutheir life span; anu-ahamevery day;
kayyamdiminishing; narmen; mhfoolish; kuumbinaliving
with family members.
349
TRANSLATION
The fish swimming in the increasingly shallow water did not at all
understand that the water was diminishing, just as foolish family men cannot
see how the time they have left to live is diminishing with every passing day.
PURPORT
After the rainy season the water gradually goes down, but stupid fish do not
understand this; thus they are often stranded on the lakeshores and
riverbanks. Similarly, those infatuated with family life do not understand that
the remainder of their life is constantly decreasing; thus they fail to perfect
their Ka consciousness and are stranded in the cycle of birth and death.
TEXT 38
!!''='!'!r'!'''
=' `''
'''! `''!
`` ''=''r' ''
gdha-vri-cars tpam
avinda charad-arka-jam
yath daridra kpaa
kuumby avijitendriya
SYNONYMS
gdha-vri-carthose who were moving in shallow water; tpamsuffering;
avindanexperienced; arat-arka-jamdue to the sun in the autumn season;
350
yathas; daridraa poor person; kpaamiserly; kuumbabsorbed in
family life; avijita-indriyawho has not controlled the senses.
TRANSLATION
Just as a miserly, poverty-stricken person overly absorbed in family life
suffers because he cannot control his senses, the fish swimming in the shallow
water had to suffer the heat of the autumn sun.
PURPORT
Although, as described in the previous verse, unintelligent fish are not
aware of the diminishing water, one may think these fish are still happy
according to the old proverb "Ignorance is bliss." But even the ignorant fish are
scorched by the autumn sun. Similarly, although an attached family man may
consider his ignorance of spiritual life blissful, he is constantly disturbed by the
problems of family life, and, indeed, his uncontrolled senses lead him into a
situation of unrelieved anguish.
TEXT 39
'!' '!' ' _ '' `
'^'!''!' ' ='`''
'''!$ ''r'! ''!
'!!'=''!r''
anai anair jahu paka
sthalny ma ca vrudha
yathha-mamat dhr
arrdiv antmasu
351
SYNONYMS
anai anaivery gradually; jahugave up; pakamtheir mud;
sthalnithe places of land; mamtheir unripe condition; caand;
vrudhathe plants; yathas; aham-mamatmegotism and possessiveness;
dhrsober sages; arra-diufocused upon the material body and other
external objects; antmasuwhich are completely distinct from the real self.
TRANSLATION
Gradually the different areas of land gave up their muddy condition and the
plants grew past their unripe stage, in the same way that sober sages give up
egotism and possessiveness. These are based on things different from the real
self-namely, the material body and its by-products.
PURPORT
The word diu in this verse indicates the by-products of the body, such as
children, home and wealth.
TEXT 40
'N^'!' +' ' '!`
'' '!!!'
!r''' ''r' '''" `
' '='' ''r'!!'
nicalmbur abht t
samudra arad-game
tmany uparate samya
352
munir vyuparatgama
SYNONYMS
nicalamotionless; ambuits water; abhtbecame; tnmquiet;
samudrathe ocean; aratof the fall season; gamewith the coming;
tmaniwhen the self; uparatehas desisted from material activities;
samyakcompletely; munia sage; vyuparatagiving up;
gamarecitation of the Vedic mantras.
TRANSLATION
With the arrival of autumn, the ocean and the lakes became silent, their
water still, just like a sage who has desisted from all material activities and given
up his recitation of Vedic mant r as.
PURPORT
One recites ordinary Vedic mantras for material promotion, mystic power
and impersonal salvation. But when a sage is completely free of personal desire,
he vibrates the transcendental glories of the Supreme Lord exclusively.
TEXT 41
`! +''r='''! '! $'
`'' `! ' r' +'
'''! '!! '='5'!'
r'?'! '' ' ''! !'
kedrebhyas tv apo 'ghan
karak dha-setubhi
353
yath prai sravaj jna
tan-nirodhena yogina
SYNONYMS
kedrebhyafrom the flooded fields of rice paddy; tuand; apathe water;
aghantook; karakthe farmers; dhastrong; setubhiwith dikes;
yathas; praithrough the senses; sravatflowing out;
jnamconsciousness; tatof those senses; nirodhenaby the strict control;
yoginayogs.
TRANSLATION
In the same way that the practitioners of yoga bring their senses under strict
control to check their consciousness from flowing out through the agitated
senses, the farmers erected strong mud banks to keep the water within their
rice fields from draining out.
PURPORT
rla Prabhupda comments, "In autumn, farmers save the water within the
fields by building strong walls so that the water contained within the field
cannot run out. There is hardly any hope for new rainfall; therefore they want
to save whatever is in the field. Similarly, a person who is actually advanced in
self-realization protects his energy by controlling the senses. It is advised that
after the age of fifty, one should retire from family life and conserve the
energy of the body for utilization in the advancement of Ka consciousness.
Unless one is able to control the senses and engage them in the transcendental
loving service of Mukunda, there is no possibility of salvation."
TEXT 42
354
'!`! '! '! r'!''!'
+' r'!'!' " ''! '$r'
$!+''!'' '! ''!
' `! ''''! ''r'!'
arad-arku-js tpn
bhtnm uupo 'harat
dehbhimna-ja bodho
mukundo vraja-yoitm
SYNONYMS
arat-arkaof the autumn sun; aufrom the rays; jngenerated;
tpnsuffering; bhtnmof all creatures; uupathe moon;
aharathas taken away; dehawith the material body; abhimna-jambased
on false identification; bodhawisdom; mukundaLord Ka;
vraja-yoitmof the women of Vndvana.
TRANSLATION
The autumn moon relieved all creatures of the suffering caused by the sun's
rays, just as wisdom relieves a person of the misery caused by his identifying
with his material body and as Lord Mukunda relieves Vndvana's ladies of the
distress caused by their separation from Him.
TEXT 43
^'''!! +'r' '' '
'!'^'r'!`'
355
'=''' ` '''! ''
'!'!' '! ''
kham aobhata nirmegha
arad-vimala-trakam
sattva-yukta yath citta
abda-brahmrtha-daranam
SYNONYMS
khamthe sky; aobhatashone brilliantly; nirmeghamfree from clouds;
aratin the fall; vimalaclear; trakamand starry;
sattva-yuktamendowed with (spiritual) goodness; yathjust as; cittamthe
mind; abda-brahmaof the Vedic scripture; arthathe purport;
daranamwhich directly experiences.
TRANSLATION
Free of clouds and filled with clearly visible stars, the autumn sky shone
brilliantly, just like the spiritual consciousness of one who has directly
experienced the purport of the Vedic scriptures.
PURPORT
The clear and starry autumn sky can also be compared to the pure heart of
the devotee. The spiritual nature is always brilliant, clean and blissful, and this
spiritual nature, called vaikuha, immediately satisfies all the desires of the
soul. This is the secret of Ka consciousness.
TEXT 44
356
^'"'"^'! =''! '
!'! " !! '!'!
'''! '' ''r' `'!!
=' '!'`!=' r'! +' ='
akhaa-maalo vyomni
rarjou-gaai a
yath yadu-pati ko
vi-cakrvto bhuvi
SYNONYMS
akhaaunbroken; maalaits sphere; vyomniin the sky;
rarjashone forth; uu-gaaialong with the stars; athe moon;
yathas; yadu-patithe master of the Yadu dynasty; kaLord Ka;
vi-cakraby the circle of Vis; vtasurrounded; bhuviupon the
earth.
TRANSLATION
The full moon shone in the sky, surrounded by stars, just as r Ka, the
Lord of the Yadu dynasty, shone brilliantly on the earth, surrounded by all the
Vis.
PURPORT
rla Santana Gosvm explains that in Vndvana the full moon is
eternally risen, and this full moon is like the full manifestation of the Absolute
Truth, r Ka. When He was manifest on earth, Lord Ka was surrounded
by prominent members of the Vi dynasty such as Nanda, Upananda,
Vasudeva and Akrra.
357
TEXT 45
!''' '''!r'! '!
'' '='''!`r''
''!r'!'' '_!! '''!
' `'!6r'' r''
liya sama-toa
prasna-vana-mrutam
jans tpa jahur gopyo
na ka-hta-cetasa
SYNONYMS
liyaembracing; samaequal; ta-uam-between cold and heat;
prasna-vanaof the forest of flowers; mrutamthe wind; janthe
people in general; tpamsuffering; jahuwere able to abandon;
gopyathe gops; na-not; kaby Lord Ka; htastolen;
cetasawhose hearts.
TRANSLATION
Except for the gops, whose hearts had been stolen by Ka, the people
could forget their suffering by embracing the wind coming from the
flower-filled forest. This wind was neither hot nor cold.
TEXT 46
!!='! ' !! ^'!! '!''
358
'' ''''' '!!+'=''
=''''!'! ='=' ''
`^' '!`''! 1='
gvo mg khag nrya
pupiya aradbhavan
anvyamn sva-vai
phalair a-kriy iva
SYNONYMS
gvathe cows; mgthe female deer; khagthe female birds;
nryathe women; pupiyain their fertile periods; aradbecause of
the autumn; abhavanbecame; anvyamnfollowed; sva-vaiby their
respective mates; phalaiby good results; a-kriyactivities performed in
service to the Supreme Lord; ivaas.
TRANSLATION
By the influence of the autumn season, all the cows, doe, women and female
birds became fertile and were followed by their respective mates in search of
sexual enjoyment, just as activities performed for the service of the Supreme
Lord are automatically followed by all beneficial results.
PURPORT
rla Prabhupda comments, "On the arrival of the autumn season, all the
cows, deer, birds and females in general become pregnant, because in that
season generally all the husbands become impelled by sex desire. This is exactly
like the transcendentalists who, by the grace of the Supreme Lord, are
bestowed with the benediction of their destinations in life. rla Rpa
359
Gosvm has instructed in his Upademta that one should perform
devotional service with great enthusiasm. patience and conviction and should
follow the rules and regulations, keep oneself clean from material
contamination and stay in the association of devotees. By following these
principles, one is sure to achieve the desired result of devotional service. For
he who patiently follows the regulative principles of devotional service, the
time will come when he will achieve the result, as the wives reap results by
becoming pregnant."
TEXT 47
6'''' ='!'!'
' ''! r'!' `' '!
!5'! r' '+' ''! ^'! `!
'''! '' ' =''! ' ''
udahyan vrijni
sryotthne kumud vin
rj tu nirbhay lok
yath dasyn vin npa
SYNONYMS
udahyanblossomed abundantly; vri-jnithe lotuses; sryathe sun;
utthnewhen it had arisen; kumutthe night-blooming kumut lotus;
vinexcept; rjbecause of the presence of a king; tuindeed;
nirbhayfearless; lokthe populace; yathas; dasynthe thieves;
vinexcept for; npaO King.
360
TRANSLATION
O King Parkit, when the autumn sun rose, all the lotus flowers blossomed
happily, except the night-blooming kumut , just as in the presence of a strong
ruler everyone becomes fearless, except the thieves.
TEXT 48
'' '!' '='!'''!
1'' N '$! r'='
'+'! +' ''`'!'''!?'!
`^'!+''! 'r'! $
pura-grmev grayaair
indriyai ca mahotsavai
babhau bh pakva-ayhy
kalbhy nitar hare
SYNONYMS
purain the towns; grmeuand villages; grayaaiwith performances of
the Vedic sacrifice for tasting the first grains of the new harvest;
indriyaiwith other (worldly) celebrations; caand; mah-utsavaigreat
celebrations; babhaushone; bhthe earth; pakvaripe; ayawith her
grains; hyrich; kalshe who is the expansion of the Lord;
bhymwith those two (Ka and Balarma); nitarmvery much;
hareof the Supreme Personality of Godhead.
TRANSLATION
361
In all the towns and villages people held great festivals, performing the Vedic
fire sacrifice for honoring and tasting the first grains of the new harvest, along
with similar celebrations that followed local custom and tradition. Thus the
earth, rich with newly grown grain and especially beautified by the presence of
Ka and Balarma, shone beautifully as an expansion of the Supreme Lord.
PURPORT
The word grayaai refers to a particular authorized Vedic sacrifice, and
the word indriyai refers to folk ceremonies that have somewhat worldly
objectives.
rla Prabhupda comments as follows: "During autumn, the fields become
filled with ripened grains. At that time, the people become happy over the
harvest and observe various ceremonies, such as Navnnathe offering of
new grains to the Supreme Personality of Godhead. The new grains are first
offered to the Deities in various temples, and all are invited to take sweet rice
made with these new grains. There are other religious ceremonies and methods
of worship, particularly in Bengal, where the greatest of all such ceremonies is
held, called Durg-pj."
TEXT 49
='!" `' '' ''h'!r'!
'! ''!'! ' '''
=''' `(! '''! '(!
='''"!' `!^' !!r'
vai-muni-npa-snt
nirgamyrthn prapedire
vara-ruddh yath siddh
362
sva-pin kla gate
SYNONYMS
vaikthe merchants; munirenunciant sages; npakings; sntand
brahmacr students; nirgamyagoing out; arthntheir desired objects;
prapedireobtained; varaby the rain; ruddhchecked; yathas;
siddhperfected persons; sva-pinthe forms they aspire for;
klewhen the time; gatehas come.
TRANSLATION
The merchants, sages, kings and br ahmacr students, kept in by the rain,
were at last free to go out and attain their desired objects, just as those who
achieve perfection in this life can, when the proper time comes, leave the
material body and attain their respective forms.
PURPORT
rla Prabhupda comments, "In Vndvana the autumn season was very
beautiful then because of the presence of the Supreme Personality of Godhead,
Ka and Balarma. The mercantile community, the royal order and the great
sages were free to move to achieve their desired benedictions. Similarly, the
transcendentalists, when freed from the encagement of the material body, also
achieved their desired goal. During the rainy season, the mercantile
community cannot move from one place to another and so do not get their
desired profit. Nor can the royal order go from one place to another to collect
taxes from the people. As for saintly persons who must travel to preach
transcendental knowledge, they also are restrained by the rainy season. But
during the autumn, all of them leave their confines. In the case of the
transcendentalist, be he a jn, a yog or a devotee, because of the material
body he cannot actually enjoy spiritual achievement. But as soon as he gives up
363
the body, or after death, the jn merges into the spiritual effulgence of the
Supreme Lord, the yog transfers himself to the various higher planets, and the
devotee goes to the planet of the Supreme Lord, Goloka Vndvana, or the
Vaikuhas, and thus enjoys his eternal spiritual life."
Thus end the purports of the humble servants of His Divine Grace A . C.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twentieth Chapter, of the
rmad-Bhgavatam, entitled "The Rainy Season and Autumn in Vndvana."
21. The Gops Glorify the Song of Ka's Flute
This chapter describes how Lord r Ka entered the enchanting forest of
Vndvana upon the arrival of autumn, and the praises the young cowherd
girls sang when they heard the vibration of His flute.
As Lord Ka, Lord Balarma and Their cowherd friends entered the
forest to graze the cows, Ka began playing His flute. The gops heard the
enchanting flute-song and understood that Ka was entering the forest.
Then they narrated to each other the Lord's various activities.
The gops declared, "To see Lord Ka playing His flute while taking the
cows to pasture is the highest perfection for the eyes. What pious activities has
this flute performed that enable him to freely drink the nectar of r Ka's
lips-a blessing we cowherd girls find difficult to achieve? Hearing the song of
Ka's flute, the peacocks dance, and all the other creatures become stunned
when they see them. Demigoddesses traveling through the sky in their
airplanes are vexed by Cupid, and their garments become loose. The ears of
the cows stand on end as they drink the nectar of this flute-song, and their
364
calves simply stand stunned, the milk they have been drinking from their
mothers' udders still in their mouths. The birds take shelter of the branches of
the trees and close their eyes, listening to the song of Ka's flute with rapt
attention. The flowing rivers become perturbed by conjugal attraction for
Ka and, stopping their flow, embrace Ka's lotus feet with the arms of
their waves, while the clouds serve as parasols to shade Ka's head from the
hot sun. The aborigine women of the abara race, seeing the grass stained by
the red kukuma adorning the Lord's lotus feet, smear this vermilion powder
upon their breasts and faces to alleviate the distress created by Cupid.
Govardhana Hill offers grass and various kinds of fruits and bulbous roots in
worship of Lord r Ka. All the nonmoving living beings take on the
characteristics of moving creatures, and the moving living beings become
stationary. These things are all very wonderful."
TEXT 1
''! ` ='!'
1r' '!r=''^'
''1!`' !'''!
''=''!!'' '! ='!r'
' !! !! ''!^'`! ''' r'
r-uka uvca
ittha arat-svaccha-jala
padmkara-sugandhin
nyaviad vyun vta
sa -go-goplako 'cyuta
SYNONYMS
365
r-uka uvcar ukadeva Gosvm said; itthamin this way; aratof
the fall season; svacchaclear; jalamhaving water; padma-karafrom the
lake filled with lotus flowers; su-gandhinwith the sweet fragrance;
nyaviatHe entered; vyunby the breeze; vtam-ventilated; sawith;
gothe cows; goplakaand the cowherd boys; acyutathe infallible
Supreme Personality of Godhead.
TRANSLATION
ukadeva Gosvm said: Thus the Vndvana forest was filled with
transparent autumnal waters and cooled by breezes perfumed with the fragrance
of lotus flowers growing in the clear lakes. The infallible Lord, accompanied by
His cows and cowherd boyfriends, entered that Vndvana forest.
TEXT 2
`' 'r'=''!''! ''+' ]`
' `^'' '''$''
''' ''r'='!!O '!''' !!
'$'''! ''!^''^'N `' =' ! '
kusumita-vanarji-umi-bhga
dvija-kula-ghua-sara-sarin-mahdhram
madhupatir avaghya crayan g
saha-pau-pla-bala cukja veum
SYNONYMS
kusumitaflowering; vana-rjiamong the groups of trees;
umimaddened; bhgawith bees; dvijaof birds; kulaand flocks;
366
ghuaresounding; saraits lakes; saritrivers; mahdhramand hills;
madhu-patithe Lord of Madhu (Ka); avaghyaentering;
crayanwhile tending; gthe cows; saha-pau-pla-balain the
company of the cowherd boys and Lord Balarma; cukjavibrated;
veumHis flute.
TRANSLATION
The lakes, rivers and hills of Vndvana resounded with the sounds of
maddened bees and flocks of birds moving about the flowering trees. In the
company of the cowherd boys and Balarma, Madhupati [r Ka] entered
that forest, and while herding the cows He began to vibrate His flute.
PURPORT
As suggested by the words cukja veum, Lord Ka skillfully blended the
sound of His flute with the lovely sounds of Vndvana's multicolored birds.
Thus an irresistible, heavenly vibration was created.
TEXT 3
r' ''U'' !' r''
=' ! !r' '! '''
`!Nr''! ' `'!''
=''^'+''! '='='! '''
tad vraja-striya rutya
veu-gta smarodayam
kcit paroka kasya
sva-sakhbhyo 'nvavarayan
367
SYNONYMS
tatthat; vraja-striyathe ladies in the cowherd village; rutyahearing;
veu-gtamthe song of the flute; smara-udayamwhich gives rise to the
influence of Cupid; kcitsome of them; parokamprivately;
kasyaabout Ka; sva-sakhbhyato their intimate companions;
anvavarayandescribed.
TRANSLATION
When the young ladies in the cowherd village of Vraja heard the song of
Ka's flute, which arouses the influence of Cupid, some of them privately
began describing Ka's qualities to their intimate friends.
TEXT 4
r'! ''r' '!''!
'r'' `'!' r''
'!'!`' '=' ! '
=''F''''! ' ''
tad varayitum rabdh
smarantya ka-ceitam
nakan smara-vegena
vikipta-manaso npa
SYNONYMS
tatthat; varayitumto describe; rabdhbeginning;
smarantyaremembering; ka-ceitamthe activities of Ka; na
368
aakanthey were incapable; smara-vegenaby the force of Cupid;
vikiptaagitated; manasawhose minds; npaO King Parkit.
TRANSLATION
The cowherd girls began to speak about Ka, but when they remembered
His activities, O King, the power of Cupid disturbed their minds, and thus they
could not speak.
TEXT 5
'$! ''" '`='=''' `! ''! `! `!
''!' `'``'''! =' '''r'` ' '!^'!'
'!' =' !! ''' ''''!'' ''' !! ''='
=' !'' =''''! '!=''![r'`r'
barhpa naa-vara-vapu karayo karikra
bibhrad vsa kanaka-kapia vaijayant ca mlm
randhrn veor adhara-sudhayprayan gopa-vndair
vndraya sva-pada-ramaa prviad gta-krti
SYNONYMS
barhaa peacock feather; pamas the decoration of His head;
naa-varaof the best of dancers; vaputhe transcendental body;
karayoon the ears; karikrama particular kind of blue lotuslike flower;
bibhratwearing; vsagarments; kanakalike gold; kapiamyellowish;
vaijayantmnamed Vaijayant; caand; mlmthe garland;
randhrnthe holes; veoof His flute; adharaof His lips; sudhaywith
the nectar; prayanfilling up; gopa-vndaiby the cowherd boys;
369
vnd-arayamthe forest of Vndvana; sva-padabecause of the marks of
His lotus feet; ramaamenchanting; prviatHe entered; gtabeing sung;
krtiHis glories.
TRANSLATION
Wearing a peacock-feather ornament upon His head, blue kar i kr a flowers
on His ears, a yellow garment as brilliant as gold, and the Vaijayant garland,
Lord Ka exhibited His transcendental form as the greatest of dancers as He
entered the forest of Vndvana, beautifying it with the marks of His
footprints. He filled the holes of His flute with the nectar of His lips, and the
cowherd boys sang His glories.
PURPORT
The gops remembered all the transcendental qualities of Ka mentioned
in this verse. Ka's artful way of dressing and the beautiful blue flowers
placed over His ears excited the gops' romantic desires, and as He poured the
nectar of His lips into His flute, they simply lost themselves in ecstatic love for
Him.
TEXT 6
1r' =' ! =' !''
'=' +' r'''! $'
' r='! ''U'' '='!
='! ''r''! '+' +'
iti veu-rava rjan
sarva-bhta-manoharam
370
rutv vraja-striya sarv
varayantyo 'bhirebhire
SYNONYMS
itithus; veu-ravamthe vibration of the flute; rjanO King Parkit;
sarva-bhtaof all living beings; mana-haramstealing the minds;
rutvhearing; vraja-striyathe ladies standing in the village of Vraja;
sarvall of them; varayantyaengaged in describing;
abhirebhireembraced one another.
TRANSLATION
O King, when the young ladies in Vraja heard the sound of Ka's flute,
which captivates the minds of all living beings, they all embraced one another
and began describing it.
PURPORT
The word iti here indicates that after becoming speechless by remembering
Ka, the cowherd damsels then regained their composure and were thus able
to ecstatically describe the sound of Ka's flute. As a few gops began to
exclaim, and the other gops realized that they shared the same ecstatic love
within their hearts, all of them started embracing one another, overwhelmed
with conjugal love for young Ka.
TEXT 7
'!! ''' '
'='r'! `^'' ' '' ='!'
'^'' '''! ''='=' '!''r'! =' ''''
371
='' '' '!' r'''! '=' ! '
'' ='! '''r''' ```!''! ''
r-gopya cu
akavat phalam ida na para vidma
sakhya pan anuviveayator vayasyai
vaktra vrajea-sutayor anaveu-jua
yair v niptam anurakta-kaka-mokam
SYNONYMS
r-gopya cuthe gops said; akavatmof those who have eyes;
phalamthe fruit; idamthis; nanot; paramother; vidmawe know;
sakhyaO friends; panthe cows; anuviveayatocausing to enter one
forest after another; vayasyaiwith Their friends of the same age;
vaktramthe faces; vraja-aof Mahrja Nanda; sutayoof the two sons;
anu-veu-juampossessed of flutes; yaiby which; vor;
niptamimbibed; anuraktaloving; kaa-akaglances; mokamgiving
off.
TRANSLATION
The cowherd girls said: O friends, those eyes that see the beautiful faces of
the sons of Mahrja Nanda are certainly fortunate. As these two sons enter the
forest, surrounded by Their friends, driving the cows before Them, They hold
Their flutes to Their mouths and glance lovingly upon the residents of
Vndvana. For those who have eyes, we think there is no greater object of
vision.
PURPORT
This translation is quoted from rla Prabhupda's Caitanya-caritmta
372
(di-ll 4.155).
rla Vivantha Cakravart hkura has commented as follows: "The gops
meant to say, 'O friends, if you simply remain in the shackles of family life in
this material world, what will you ever get to see? The creator has granted us
these eyes, so let us see the most wonderful thing there is to see, Ka.' "
The gops were aware that their mothers or other elder persons might hear
their romantic words and disapprove, and thus they said, akavat phalam:
"To see Ka is the goal for all persons and not simply ourselves." In other
words, the gops indicated that since Ka is the supreme object of love for
everyone, why couldn't they also love Him in spiritual ecstasy?
According to the cryas, a different gop spoke this and each of the
following verses (through Text 19).
TEXT 8
' r''='!^''$ r''`! r''^'!'
'!^'!' ''`''''!'='''=' '!!
'''' =' 'r' ^' '''! ''!^'!! B?'!
] ` '''! '`='! `' !!'''!'!
cta-pravla-barha-stabakotpalbja
mlnupkta-paridhna-vicitra-veau
madhye virejatur ala pau-pla-gohy
rage yath naa-varau kvaca gyamnau
SYNONYMS
ctaof a mango tree; pravlawith young sprouts; barhapeacock feathers;
stabakabunches of flowers; utpalalotuses; abjaand lilies; mlwith
garlands; anupktatouched; paridhnaTheir garments; vicitrawith great
373
variety; veaubeing dressed; madhyein the midst; virejatuthe two of
Them shone forth; alammagnificently; pau-plaof the cowherd boys;
gohymwithin the assembly; rageupon a stage; yathjust as;
naa-varautwo most excellent dancers; kvacasometimes;
gyamnauThemselves singing.
TRANSLATION
Dressed in a charming variety of garments, upon which Their garlands rest,
and decorating Themselves with peacock feathers, lotuses, lilies, newly grown
mango sprouts and clusters of flower buds, Ka and Balarma shine forth
magnificently among the assembly of cowherd boys. They look just like the best
of dancers appearing on a dramatic stage, and sometimes They sing.
PURPORT
The gops continue singing their ecstatic song as they remember the
pastimes of Lord Ka. The gops wanted to go to the forest where Ka was
performing His pastimes and, while remaining concealed, peer through the
leaves of the creepers and see the wonder of Ka and Balarma dancing and
singing with Their boyfriends. This was their desire, but because they could
not go, they sang this song in ecstatic love.
TEXT 9
!! ''' `'!''' `'!^' ' =' !
!'! !''' ''!''' !! ''`!'!'
+' _ ` =''' ''=''!' ''!
6'''=''! '' ' ' ' r'='! '''!''
374
gopya kim carad aya kuala sma veur
dmodardhara-sudhm api gopiknm
bhukte svaya yad avaia-rasa hradinyo
hyat-tvaco 'ru mumucus taravo yathrya
SYNONYMS
gopyaO gops; kim-what; caratperformed; ayamthis;
kualamauspicious activities; smacertainly; veuthe flute;
dmodaraof Ka; adhara-sudhmthe nectar of the lips; apieven;
gopiknmwhich is owed to the gops; bhukte-enjoys;
svayamindependently; yatfrom which; avaiaremaining; rasamthe
taste only; hradinyathe rivers; hyatfeeling jubilant; tvacawhose
bodies; arutears; mumucushed; taravathe trees; yathexactly like;
ryold forefathers.
TRANSLATION
My dear gops, what auspicious activities must the flute have performed to
enjoy the nectar of Ka's lips independently and leave only a taste for us
gops, for whom that nectar is actually meant! The forefathers of the flute, the
bamboo trees, shed tears of pleasure. His mother, the river on whose bank the
bamboo was born, feels jubilation, and therefore her blooming lotus flowers are
standing like hair on her body.
PURPORT
(Antya 16.140).
In the guise of releasing flowing sap, the bamboo trees are actually crying
tears of ecstasy upon seeing their child become an exalted devotee-flute of the
Supreme Personality of Godhead, r Ka.
375
Santana Gosvm gives an alternate explanation: The trees are crying
because they are unhappy at not being able to play with Ka themselves.
One may object that the trees in Vndvana should not lament for that which
is impossible for them to obtain, just as a beggar certainly doesn't lament
because he is forbidden to meet the king. But the trees are actually just like
intelligent persons who suffer when they cannot obtain the goal of life. Thus
the trees are crying because they cannot get the nectar of Ka's lips.
TEXT 10
=' !='' '^' +' ='! ='r''! r' ``r'
''[ ='`' r'''!' '^'''^''
!! ='=' ! '' ''''' ' r'' ' ''!'!='='r'!''''r''=''
vndvana sakhi bhuvo vitanoti kti
yad devak-suta-padmbuja-labdha-lakmi
govinda-veum anu matta-mayra-ntya
prekydri-snv-avaratnya-samasta-sattvam
SYNONYMS
vndvanamVndvana; sakhiO friend; bhuvaof the earth;
vitanotispreads; krtimthe glories; yatbecause; devak-sutaof the son of
Devak; pada-ambujafrom the lotus feet; labdhareceived; lakmithe
treasure; govinda-veumthe flute of Govinda; anuupon hearing;
mattamaddened; mayraof the peacocks; ntyamin which there is the
dancing; prekyaseeing; adri-snuupon the peaks of the hills;
avaratastunned; anyaother; samastaall; sattvamcreatures.
TRANSLATION
376
O friend, Vndvana is spreading the glory of the earth, having obtained the
treasure of the lotus feet of Ka, the son of Devak. The peacocks dance
madly when they hear Govinda's flute, and when other creatures see them from
the hilltops, they all become stunned.
PURPORT
rla rdhara Svm explains that because activities such as those described
in this verse do not occur in any other world, the earth is unique. In fact, the
earth's glories are being spread by wonderful Vndvana because it is the place
of Ka's pastimes.
The name Devak also refers to mother Yaod, as stated in the Bhad-viu
Pura:
dve nmn nanda-bhryy
yaod devakti ca
ata sakhyam abht tasya
devaky auri-jyay
"The wife of Nanda had two names, Yaod and also Devak. Therefore it was
natural that she [the wife of Nanda] develop friendship with Devak, the wife
of auri [Vasudeva]."
rla Vivantha Cakravart hkura explains ka-ll as follows: "In
Vndvana, the peacocks request Ka, 'Govinda, please make us dance.' Thus
Ka plays His flute, and they surround Him in a circle and dance in time
with the rhythm of His melody. And while standing in the midst of their
dancing, He also sings and dances. Then those peacocks, who are fully satisfied
with His musical performance, out of gratitude offer for His pleasure their own
divine feathers. In the usual manner of musical performers, Ka gladly
accepts these presentations and places a feather upon the turban atop His
head. Gentle animals such as deer and doves greatly relish the transcendental
entertainment presented by Ka, and to get a good view they flock to the
377
peaks of hills. Then, as they watch the breathtaking program, they become
stunned in ecstasy."
rla Santana Gosvm comments that because in Vndvana Ka goes
barefoot and can thus directly mark the earth with the symbols of His lotus
feet, that transcendental land is even more glorious than Vaikuha, where
Viu wears slippers.
TEXT 11
''''! ' ' !r'''! ''' $'' r'!
''! '''' ''!'='''=' '!'
!`'' =' ! !r' '$ `'!'!!
'' '! '' =' 'r'! '!''!='^'! `
dhany sma mha-gatayo 'pi hariya et
y nanda-nandanam uptta-vicitra-veam
karya veu-raita saha-ka-sr
pj dadhur viracit praayvalokai
SYNONYMS
dhanyfortunate, blessed; smacertainly; mha-gatayahaving taken
birth in an ignorant animal species; apialthough; hariyashe-deer;
etthese; ywho; nanda-nandanamthe son of Mahrja Nanda;
uptta-vicitra-veamdressed very attractively; karyahearing;
veu-raitamthe sound of His flute; saha-ka-sraccompanied by the
black deer (their husbands); pjm dadhuthey worshiped;
viracitmperformed; praaya-avalokaiby their affectionate glances.
378
TRANSLATION
Blessed are all these foolish deer because they have approached Mahrja
Nanda's son, who is gorgeously dressed and is playing on His flute. Indeed, both
the doe and the bucks worship the Lord with looks of love and affection.
PURPORT
(Madhya 17.36).
According to the cryas, the gops were thinking as follows: "The female
deer can approach Ka along with their husbands because Ka is the
ultimate object of affection for the male deer. Because of their affection for
Ka, they are encouraged by seeing their wives attracted to Him and thus
consider their household lives fortunate. Indeed, they become joyful upon
seeing how their wives are searching after Ka, and, following along, they
urge their wives to go to the Lord. On the other hand, our husbands are jealous
of Ka, and because of their lack of devotion to Him they cannot even stand
to smell His fragrance. Therefore what is the use of our lives?"
TEXT 12
`'! ''' =''r'! r'='*`'''!^'
' r='! ' r'r`!r'=' ! ='='`!r''
=''! =''!'!r''' '' ?''!!
''''r'' '`'! ' ' _=' '=''
ka nirkya vanitotsava-rpa-la
rutv ca tat-kvaita-veu-vivikta-gtam
379
devyo vimna-gataya smara-nunna-sr
bhrayat-prasna-kabar mumuhur vinvya
SYNONYMS
kamLord Ka; nirkyaobserving; vanitfor all women; utsavaa
festival; rpawhose beauty; lamand character; rutvhearing;
caand; tatby Him; kvaitavibrated; veuof the flute; viviktaclear;
gtamsong; devyathe wives of the demigods; vimna-gatayatraveling
in their airplanes; smaraby Cupid; nunnaagitated; srtheir hearts;
bhrayatslipping; prasna-kabarthe flowers tied in their hair;
mumuhuthey became bewildered; vinvyatheir belts loosening.
TRANSLATION
Ka's beauty and character create a festival for all women. Indeed, when
the demigods' wives flying in airplanes with their husbands catch sight of Him
and hear His resonant flute-song, their hearts are shaken by Cupid, and they
become so bewildered that the flowers fall out of their hair and their belts
loosen.
PURPORT
In Ka, the Supreme Personality of Godhead, rla Prabhupda comments:
"[This verse indicates] that the transcendental sound of the flute of Ka
extended to all corners of the universe. Also, it is significant that the gops
knew about the different kinds of airplanes flying in the sky."
In fact, even while sitting on the laps of their demigod husbands, the
demigoddesses became agitated by hearing the sounds of Ka's flute. Thus
the gops thought that they themselves should not be blamed for their ecstatic
conjugal attraction for Ka, who after all was a cowherd boy from their own
village and thus a natural object of their love. If even demigoddesses became
380
mad after Ka, how could poor, earthly cowherd girls from Ka's own
village avoid having their hearts completely conquered by His loving glances
and the sounds of His flute?
The gops also considered that the demigods, although noting their wives'
attraction to Ka, did not become envious. The demigods are actually very
refined in culture and intelligence, and therefore when flying in their
airplanes they regularly take their wives along to see Ka. The gops thought,
"Our husbands, on the other hand, are envious. Therefore even the inferior
deer are better off than we, and the demigoddesses are also very fortunate,
whereas we poor human beings in an intermediate position are most
unfortunate."
TEXT 13
!!='N `'!' ^''! r'=' ! !r'
'''' ''' '+'r'`! '' ` '''r''
'!!='! h' r'r''''''`='^'! ' r''
!! =''!r'' '!!' `^'! '' '!r''
gva ca ka-mukha-nirgata-veu-gta
pyam uttabhita-kara-puai pibantya
v snuta-stana-paya-kaval sma tasthur
govindam tmani dru-kal spantya
SYNONYMS
gvathe cows; caand; ka-mukhafrom the mouth of Lord Ka;
nirgataemitted; veuof the flute; gtaof the song; pyamthe nectar;
uttabhitaraised high; karawith their ears; puaiwhich were acting as
vessels; pibantyadrinking; vthe calves; snutaexuding; stanafrom
381
their udders; payathe milk; kavalwhose mouthfuls; smaindeed;
tasthustood still; govindamLord Ka; tmaniwithin their minds;
dwith their vision; aru-kaltheir eyes full of tears;
spantyatouching.
TRANSLATION
Using their upraised ears as vessels, the cows are drinking the nectar of the
flute-song flowing out of Ka's mouth. The calves, their mouths full of milk
from their mothers' moist nipples, stand still as they take Govinda within
themselves through their tear-filled eyes and embrace Him within their hearts.
TEXT 14
'!''! 'r'!' ='$!! ' '''! ='' '''
`'! 'r' r' r' `^'=' ! !r''
!Ò '' d '+' '!' `''='!^'!'
' ='r' '^'r' '!! ='!r'!''='!'
pryo batmba vihag munayo vane 'smin
kekita tad-udita kala-veu-gtam
ruhya ye druma-bhujn rucira-pravln
vanti mlita-do vigatnya-vca
SYNONYMS
pryaalmost; batacertainly; ambaO mother; vihagthe birds;
munayagreat sages; vanein the forest; asminthis; ka-kitamin
order to see Ka; tat-uditamcreated by Him; kala-veu-gtamsweet
vibrations made by playing the flute; ruhyarising; yewho;
382
druma-bhujnto the branches of the trees; rucira-pravlnhaving
beautiful creepers and twigs; vantithey hear; mlita-daclosing their
eyes; vigata-anya-vcastopping all other sounds.
TRANSLATION
O mother, in this forest all the birds have risen onto the beautiful branches
of the trees to see Ka. With closed eyes they are simply listening in silence to
the sweet vibrations of His flute, and they are not attracted by any other sound.
Surely these birds are on the same level as great sages.
PURPORT
The birds resemble sages because they live in the forest, keep their eyes
closed, observe silence and remain motionless. Significantly, it is stated here
that even great sages become maddened by the sound of Ka's flute, which is
a completely spiritual vibration.
The word rucira-pravln indicates that even the branches of the trees are
transformed in ecstasy when struck by the vibration of Ka's flute-song.
Indra, Brahm, iva and Viu, being primordial gods, travel throughout the
universe and have extensive knowledge of the science of music, and yet even
these great personalities have never heard or composed music like that which
emanates from Ka's flute. Indeed, the birds are so moved by the blissful
sound that in their ecstasy they close their eyes and cling to the branches to
avoid falling off the trees.
rla Vivantha Cakravart hkura explains that the gops would
sometimes address each other as amba, "mother."
TEXT 15
'9r'! r' ''''!'' ' `!r''
383
!='r' ^''r'''! +'='+''=' !!
!^']`''!r'' ' +' ' ' !
! $r' ''!'' !^' `'^'! ''$!!
nadyas tad tad upadhrya mukunda-gtam
varta-lakita-manobhava-bhagna-veg
ligana-sthagitam rmi-bhujair murrer
ghanti pda-yugala kamalopahr
SYNONYMS
nadyathe rivers; tadthen; tatthat; upadhryaperceiving;
mukundaof Lord Ka; gtamthe song of His flute; vartaby their
whirlpools; lakitamanifest; mana-bhavaby their conjugal desire;
bhagnabroken; vegtheir currents; liganaby their embrace;
sthagitamheld stationary; rmi-bhujaiby the arms of their waves;
murreof Lord Murri; ghantithey seize; pda-yugalamthe two lotus
feet; kamala-upahrcarrying offerings of lotus flowers.
TRANSLATION
When the rivers hear the flute-song of Ka, their minds begin to desire
Him, and thus the flow of their currents is broken and their waters are agitated,
moving around in whirlpools. Then with the arms of their waves the rivers
embrace Murri's lotus feet and, holding on to them, present offerings of lotus
flowers.
PURPORT
Even such sacred bodies of water as the Yamun and the Mnasa-gag are
enchanted by the flute-song, and thus they are disturbed by conjugal
384
attraction for young Ka. The gops are implying that since many different
types of living beings are overwhelmed by conjugal love for Ka, why should
the gops be criticized for their intense desire to serve Ka in the conjugal
relationship?
TEXT 16
_!r''' '''''! ' '$ !'!! ''
''!''r''' =' ! ' ''r''
' ''=' ( r' `' '!='^'+'
'^'' ='' ''!r='=''' ''!' !r'''''
dvtape vraja-pan saha rma-gopai
sacrayantam anu veum udrayantam
prema-pravddha udita kusumvalbhi
sakhyur vyadht sva-vapumbuda tapatram
SYNONYMS
dvseeing; tapein the full heat of the sun; vraja-panthe domestic
animals of Vraja; sahatogether with; rma-gopaiLord Balarma and the
cowherd boys; sacrayantamherding together; anurepeatedly;
veumHis flute; udrayantamloudly playing; premaout of love;
pravddhaexpanded; uditarising high; kusuma-valbhi(with droplets
of water vapor, which are like) groups of flowers; sakhyufor his friend;
vyadhthe constructed; sva-vapuout of his own body; ambudathe
cloud; tapatraman umbrella.
TRANSLATION
385
In the company of Balarma and the cowherd boys, Lord Ka is
continually vibrating His flute as He herds all the animals of Vraja, even under
the full heat of the summer sun. Seeing this, the cloud in the sky has expanded
himself out of love. He is rising high and constructing out of his own body,
with its multitude of flower-like droplets of water, an umbrella for the sake of
his friend.
PURPORT
rla Prabhupda states in his Ka, the Supreme Personality of Godhead:
"The scorching heat of the autumn sunshine was sometimes intolerable, and
therefore the clouds in the sky appeared in sympathy above Ka and
Balarma and Their boyfriends while They engaged in blowing Their flutes.
The clouds served as a soothing umbrella over Their heads just to make
friendship with Ka."
TEXT 17
'' !! '' ^'9 `!!''''!'!!
' `@`' ' ''r'!r'''"r' '
r'['! ''`'r' !*`''r' '
^'''r'' !'' `' '' '_r'!'''
pr pulindya urugya-padbja-rga
r-kukumena dayit-stana-maitena
tad-darana-smara-rujas ta-ritena
limpantya nana-kuceu jahus tad-dhim
SYNONYMS
prfully satisfied; pulindyathe wives of the abara tribe; urugyaof
386
Lord Ka; pada-abjafrom the lotus feet; rgaof reddish color;
r-kukumenaby the transcendental kukuma powder; dayitof His
girlfriends; stanathe breasts; maitenawhich had decorated; tatof that;
daranaby the sight; smaraof Cupid; rujafeeling the torment;
taupon the blades of grass; ritenaattached; limpantyasmearing;
nanaupon their faces; kuceuand breasts; jahuthey gave up;
tatthat; dhimmental pain.
TRANSLATION
The aborigine women of the Vndvana area become disturbed by lust when
they see the grass marked with reddish ku kuma powder. Endowed with the
color of Ka's lotus feet, this powder originally decorated the breasts of His
beloveds, and when the aborigine women smear it on their faces and breasts,
they feel fully satisfied and give up all their anxiety.
PURPORT
rla Prabhupda explains this verse as follows: "The wanton aborigine girls
also became fully satisfied when they smeared their faces and breasts with the
dust of Vndvana, which was reddish from the touch of Ka's lotus feet.
The aborigine girls had very full breasts, and they were also very lusty, but
when their lovers felt their breasts, they were not very satisfied. When they
came out into the midst of the forest, they saw that while Ka was walking,
some of the leaves and creepers of Vndvana turned reddish from the
kukuma powder that fell from His lotus feet. His lotus feet were held by the
gops on their breasts, which were also smeared with kukuma powder, but
when Ka traveled in the Vndvana forest with Balarma and His
boyfriends, the reddish powder fell on the ground of the Vndvana forest. So
the lusty aborigine girls, while looking toward Ka playing His flute, saw the
reddish kukuma on the ground and immediately took it and smeared it over
their faces and breasts. In this way they became fully satisfied, although they
387
were not satisfied when their lovers touched their breasts. All material lusty
desires can be immediately satisfied if one comes in contact with Ka
consciousness."
TEXT 18
$r'!''''^'! $!'='''!
''!' `'!'!'''!''!
'!' r''! r' '$!! !!''! r'''! '' r'
''!'''' ''=''``' ^'
hantyam adrir abal hari-dsa-varyo
yad rma-ka-caraa-sparaa-pramoda
mna tanoti saha-go-gaayos tayor yat
pnya-syavasa-kandara-kandamlai
SYNONYMS
hantaoh; ayamthis; adrihill; abalO friends; hari-dsa-varyathe
best among the servants of the Lord; yatbecause; rma-ka-caraaof the
lotus feet of Lord Ka and Balarma; sparaaby the touch;
pramodajubilant; mnamrespect; tanotioffers; sahawith;
go-gaayothe cows, calves and cowherd boys; tayoto Them (r Ka
and Balarma); yatbecause; pnyawith drinking water; syavasavery
soft grass; kandaracaves; kanda-mlaiand edible roots.
TRANSLATION
Of all the devotees, this Govardhana Hill is the best! O my friends, this hill
supplies Ka and Balarma, along with Their calves, cows and cowherd
388
friends, with all kinds of necessitieswater for drinking, very soft grass, caves,
fruits, flowers and vegetables. In this way the hill offers respects to the Lord.
Being touched by the lotus feet of Ka and Balarma, Govardhana Hill
appears very jubilant.
PURPORT
(Madhya 18.34).
rla Vivantha Cakravart hkura explains the opulence of Govardhana
Hill as follows: Pnya refers to the fragrant, cool water from the Govardhana
waterfalls, which Ka and Balarma drink and use to wash Their feet and
mouths. Govardhana also offers other beverages, such as honey, mango juice
and plu juice. Syavasa indicates drv grass, used to make the religious
offering of arghya. Govardhana also has grass that is fragrant, soft and
conducive to the strong growth of cows and increased production of milk.
Thus this grass is used for feeding the transcendental herds. Kandara refers to
the caves where Ka, Balarma and Their friends play, sit and lie down.
These caves give pleasure when the weather is too hot or too cold, or when it is
raining. Govardhana also features soft roots for eating, jewels for ornamenting
the body, flat places for sitting, and lamps and mirrors in the form of smooth
stones, glistening water and other natural substances.
TEXT 19
!! !! '' `' ='' '''r'! `!
=' ! ='' `^''' r'' +' r' '^''
''' !r''r'! '' ^'`r'`!!
'''! !''!'! `r'^''!''! =' '''
389
g gopakair anu-vana nayator udra
veu-svanai kala-padais tanu-bhtsu sakhya
aspandana gati-mat pulakas taru
niryoga-pa-kta-lakaayor vicitram
SYNONYMS
gthe cows; gopakaiwith the cowherd boys; anu-vanamto each forest;
nayatoleading; udravery liberal; veu-svanaiby the vibrations of the
Lord's flute; kala-padaihaving sweet tones; tanubhtsuamong the living
entities; sakhyaO friends; aspandanamthe lack of movement;
gati-matmof those living entities that can move; pulakathe ecstatic
jubilation; taruamof the otherwise nonmoving trees; niryoga-pathe
ropes for binding the rear legs of the cows; kta-lakaayoof those two
(Ka and Balarma), who are characterized by; vicitramwonderful.
TRANSLATION
My dear friends, as Ka and Balarma pass through the forest with Their
cowherd friends, leading Their cows, They carry ropes to bind the cows' rear
legs at the time of milking. When Lord Ka plays on His flute, the sweet
music causes the moving living entities to become stunned and the nonmoving
trees to tremble with ecstasy. These things are certainly very wonderful.
PURPORT
Ka and Balarma would sometimes wear Their cowherding ropes on
Their heads and sometimes carry them on Their shoulders, and thus They
were beautifully decorated with all the equipment of cowherd boys.
rla Vivantha Cakravart hkura explains that the ropes of Ka and
Balarma are made of yellow cloth and have clusters of pearls at both ends.
Sometimes They wear these ropes around Their turbans, and the ropes thus
390
become wonderful decorations.
TEXT 20
=' ='''! +'!='r'!
''! =' !='''!!
='! ''r''! ''! !! '''
`"!r''''r'! ''''
eva-vidh bhagavato
y vndvana-cria
varayantyo mitho gopya
krs tan-mayat yayu
SYNONYMS
evam-vidhsuch; bhagavataof the Supreme Personality of Godhead;
ywhich; vndvana-criawho was wandering in the Vndvana
forest; varayantyaengaged in describing; mithaamong one another;
gopyathe gops; kra-the pastimes; tat-mayatmfullness in ecstatic
meditation upon Him; yayuthey attained.
TRANSLATION
Thus narrating to one another the playful pastimes of the Supreme
Personality of Godhead as He wandered about in the Vndvana forest, the
gops became fully absorbed in thoughts of Him.
PURPORT
In this regard rla Prabhupda comments, "This is the perfect example of
391
Ka consciousness: to somehow or other remain always engrossed in
thoughts of Ka. The vivid example is always present in the behavior of the
gops; therefore Lord Caitanya declared that no one can worship the Supreme
Lord by any method that is better than the method of the gops. The gops were
not born in very high brhmaa or katriya families; they were born in the
families of vaiyas, and not in big mercantile communities but in the families
of cowherd men. They were not very well educated, although they heard all
sorts of knowledge from the brhmaas, the authorities of Vedic knowledge.
The gops' only purpose was to remain always absorbed in thoughts of Ka."
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-first Chapter, of
the rmad-Bhgavatam, entitled "The Gops Glorify the Song of Ka's
Flute."
22. Ka Steals the Garments of the Unmarried Gops
This chapter describes how the marriageable daughters of the cowherd men
worshiped Ktyyan to get Lord r Ka as their husband, and how Ka
stole the garments of the young girls and gave the girls benedictions.
During the month of Mrgara, every day early in the morning the young
daughters of the cowherds would take one another's hands and, singing of
Ka's transcendental qualities, go to the Yamun to bathe. Desiring to obtain
Ka as their husband, they would then worship the goddess Ktyyan with
incense, flowers and other items.
One day, the young gops left their garments on the shore as usual and
392
began playing in the water while chanting of Lord Ka's activities. Suddenly
Ka Himself came there, took away all the garments and climbed a nearby
kadamba tree. Wanting to tease the gops, Ka said, "I understand how
fatigued you gops are from your austerities, so please come onto the shore and
take back your clothes."
The gops then pretended to become angry and said the cold water of the
Yamun was giving them great pain. If Ka did not give them back their
garments, they said, they would inform King Kasa of all that had happened.
But if He did give the clothes back, they would willingly carry out His orders in
the mood of humble servants.
r Ka replied that He had no fear of King Kasa, and that if the girls
really intended to follow His command and be His maidservants they should
each immediately come onto the shore and take their respective garments. The
girls, trembling from the cold, climbed out of the water with their two hands
covering their private parts. Ka, who felt great affection for them, again
spoke: "Because while executing a vow you bathed in the water naked, you
have committed an offense against the demigods, and to counteract it you
should offer obeisances with joined palms. Then your vow of austerity will
achieve its full result."
The gops followed this instruction and, folding their hands in respect,
offered obeisances to r Ka. Satisfied, He gave them back their clothing.
But the young girls had become so attracted to Him that they could not leave.
Understanding their minds, Ka said that He knew they had worshiped
Ktyyan to get Him as their husband. Because they had offered their hearts
to Him, their desires would never again become tainted by the mood of
materialistic enjoyment, just as fried barleycorns can no longer grow into
shoots. Next autumn, He told them, their most cherished desire would be
fulfilled.
Then the gops, fully satisfied, returned to Vraja, and r Ka and His
cowherd friends went off to a distant place to graze the cows.
393
Sometime later, when the boys felt disturbed by the great heat of summer,
they took shelter at the base of a tree that stood just like an umbrella. The
Lord then said that the life of a tree is most excellent, for even while feeling
pain a tree continues to protect others from heat, rain, snow and so on. With
its leaves, flowers, fruits, shade, roots, bark, wood, fragrance, sap, ashes, pulp
and sprouts, a tree fulfills the desires of everyone. This kind of life is ideal.
Indeed, said Ka, the perfection of life is to act with one's vital energy,
wealth, intelligence and words for the benefit of all.
After the Lord had glorified the trees in this way, the entire company went
to the Yamun, where the cowherd boys let the cows drink the sweet water
and also drank some themselves.
TEXT 1
''! ` ='!'
$ 'r' ''' '!'
'''`'!`!
' `$ ='''' +' '!'!
`!r''!''''' ''r''
r-uka uvca
hemante prathame msi
nanda-vraja-kamrik
cerur haviya bhujn
ktyyany-arcana-vratam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; hemanteduring the winter;
prathamein the first; msimonth; nanda-vrajaof the cowherd village of
394
Nanda Mahrja; kumrikthe unmarried young girls; ceruperformed;
haviyamunseasoned khichr; bhujn-subsisting on; ktyyanof the
goddess Ktyyan; arcana-vratamthe vow of worship.
TRANSLATION
ukadeva Gosvm said: During the first month of the winter season, the
young unmarried girls of Gokula observed the vow of worshiping goddess
Ktyyan. For the entire month they ate only unspiced khichr.
PURPORT
The word hemante refers to the month of Mrgarafrom approximately
the middle of November to the middle of December, according to the Western
calendar. In Chapter Twenty-two, of Ka, the Supreme Personality of
Godhead, rla Prabhupda comments that the gops "first ate haviynna, a
kind of food prepared by boiling together mung dhl and rice without any
spices or turmeric. According to Vedic injunction, this kind of food is
recommended to purify the body before one enacts a ritualistic ceremony."
TEXTS 2-3
!'^' r''!+'' `!^'9!
'^'!r' '! r' '`!
`r='! 'r' `r' =''
!'' ' '' ' `r''
!'' '! ^'' ' +'+'
'^'+''' '''' `
395
+'!='' N! ''$!
'='!^'`^'r'" ^'
plutymbhasi klindy
jalnte codite 'rue
ktv pratikti devm
narcur npa saikatm
gandhair mlyai surabhibhir
balibhir dhpa-dpakai
uccvacai copahrai
pravla-phala-taulai
SYNONYMS
plutyabathing; ambhasiin the water; klindyof the Yamun;
jala-anteon the shore of the river; caand; uditeas was arising;
aruethe dawn; ktvamaking; prati-ktima deity; devmthe goddess;
narcuthey worshiped; npaO King Parkit; saikatmmade of earth;
gandhaiwith sandalwood pulp and other fragrant articles; mlyaiwith
garlands; surabhibhifragrant; balibhiwith gifts; dhpa-dpakaiwith
incense and lamps; ucca-avacaiopulent and also simple; caand;
upahraiwith presentations; pravlanewly grown leaves; phalafruit;
taulaiand betel nuts.
TRANSLATION
My dear King, after they had bathed in the water of the Yamun just as the
sun was rising, the gops made an earthen deity of goddess Durg on the
riverbank. Then they worshiped her with such aromatic substances as
sandalwood pulp, along with other items both opulent and simple, including
lamps, fruits, betel nuts, newly grown leaves, and fragrant garlands and incense.
396
PURPORT
The word balibhi in this verse indicates offerings of clothing, ornaments,
food and so on.
TEXT 4
`!r''!''' '$!'!''
'$!''! !''''H
'!! ''' r' ='
''r' ' `` r' ''
1r' '' '''r''r'!
'' '! ' ` `'!`!
ktyyani mah-mye
mah-yoginy adhvari
nanda-gopa-suta devi
pati me kuru te nama
iti mantra japantyas t
pj cakru kamrik
SYNONYMS
ktyyanO goddess Ktyyan; mah-myeO great potency;
mah-yoginiO possessor of great mystic power; adhvariO mighty
controller; nanda-gopa-sutamthe son of Mahrja Nanda; deviO goddess;
patimthe husband; memy; kuruplease make; teunto you; namamy
obeisances; itiwith these words; mantramthe hymn; japantyachanting;
tthey; pjmworship; cakruperformed; kumrikthe unmarried
397
girls.
TRANSLATION
Each of the young unmarried girls performed her worship while chanting the
following mant r a. "O goddess Ktyyan, O great potency of the Lord, O
possessor of great mystic power and mighty controller of all, please make the
son of Nanda Mahrja my husband. I offer my obeisances unto you."
PURPORT
According to various cryas, the goddess Durg mentioned in this verse is
not the illusory energy of Ka called Maya but rather the internal potency of
the Lord known as Yoga-my. The distinction between the internal and
external, or illusory, potency of the Lord is described in the
Nrada-pacartra, in the conversation between ruti and Vidy:
jnty ekpar knta
saiv durg tad-tmik
y par param aktir
mah-viu-svarpi
yasy vijna-mtrea
par paramtmana
mahrtd deva-devasya
prptir bhavati nnyath
ekeya prema-sarvasva
svabhv gokulevar
anay su-labho jeya
di-devo 'khilevara
398
asy vrika-aktir
mah-mykhilevar
yay mugda jagat sarva
sarve dehbhimnina
"The Lord's inferior potency, known as Durg, is dedicated to His loving
service. Being the Lord's potency, this inferior energy is nondifferent from
Him. There is another, superior potency, whose form is on the same spiritual
level as that of God Himself. Simply by scientifically understanding this
supreme potency, one can immediately achieve the Supreme Soul of all souls,
who is the Lord of all lords. There is no other process to achieve Him. That
supreme potency of the Lord is known as Gokulevar, the goddess of Gokula.
Her nature is to be completely absorbed in love of God, and through Her one
can easily obtain the primeval God, the Lord of all that be. This internal
potency of the Lord has a covering potency, known as Mah-my, who rules
the material world. In fact she bewilders the entire universe, and thus
everyone within the universe falsely identifies himself with the material body."
From the above we can understand that the internal and external, or
superior and inferior, potencies of the Supreme Lord are personified as
Yoga-my and Mah-my, respectively. The name Durg is sometimes used
to refer to the internal, superior potency, as stated in the Pacartra: "In all
mantras used to worship Ka, the presiding deity is known as Durg." Thus in
the transcendental sound vibrations glorifying and worshiping the Absolute
Truth, Ka, the presiding deity of the particular mantra or hymn is called
Durg. The name Durg therefore refers also to that personality who functions
as the internal potency of the Lord and who is thus on the platform of
uddha-sattva, pure transcendental existence. This internal potency is
understood to be Ka's sister, known also as Ekna or Subhadr. This is
the Durg who was worshiped by the gops in Vndvana. Several cryas have
pointed out that ordinary people are sometimes bewildered and think that the
names Mah-my and Durg refer exclusively to the external potency of the
399
Lord.
Even if we accept hypothetically that the gops were worshiping the
external My, there is no fault on their part, since in their pastimes of loving
Ka they were acting as ordinary members of society. rla Prabhupda
comments in this regard: "The Vaiavas generally do not worship any
demigods. rla Narottama dsa hkura has strictly forbidden all worship of
the demigods for anyone who wants to advance in pure devotional service. Yet
the gops, who are beyond compare in their affection for Ka, were seen to
worship Durg. The worshipers of demigods also sometimes mention that the
gops also worshiped goddess Durg, but we must understand the purpose of the
gops. Generally, people worship goddess Durg for some material benediction.
Here, the gops could adopt any means to satisfy or serve Ka. That was the
superexcellent characteristic of the gops. They worshiped goddess Durg
completely for one month in order to have Ka as their husband. Every day
they prayed for Ka, the son of Nanda Mahrja, to become their husband."
The conclusion is that a sincere devotee of Ka will never imagine any
material quality to exist in the transcendental gops, who are the most exalted
devotees of the Lord. The only motivation in all their activities was simply to
love and satisfy Ka, and if we foolishly consider their activities to be
mundane in any way, it will be impossible for us to understand Ka
consciousness.
TEXT 5
=' '!' 'r' ' `
`'!'' `'!' r''
+'`!^'` ''!''
+' ''!?'' r' ''r'
400
eva msa vrata ceru
kumrya ka-cetasa
bhadrakl samnarcur
bhyn nanda-suta pati
SYNONYMS
evamin this manner; msaman entire month; vratamtheir vow;
ceruthey executed; kumryathe girls; ka-cetasatheir minds
absorbed in Ka; bhadra-klmthe goddess Ktyyan; samnarcuthey
properly worshiped; bhytmay He become; nanda-sutathe son of King
Nanda; patimy husband.
TRANSLATION
Thus for an entire month the girls carried out their vow and properly
worshiped the goddess Bhadrakl, fully absorbing their minds in Ka and
meditating upon the following thought: "May the son of King Nanda become
my husband."
TEXT 6
'''' r'!'' !! ' ='
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`'!' +' ' ! ''! r''
`!^'9! h'!r' '='$'
asy utthya gotrai svair
anyonybaddha-bhava
kam uccair jagur yntya
401
klindy sntum anvaham
SYNONYMS
asiat dawn; utthyarising; gotraiby their names; svaiproper;
anyonyaone with another; baddhaholding; bhavatheir hands;
kamin glorification of Ka; uccailoudly; jaguthey sang;
yntyawhile going; klindymto the Yamun; sntumin order to bathe;
anu-ahameach day.
TRANSLATION
Each day they rose at dawn. Calling out to one another by name, they all
held hands and loudly sang the glories of Ka while going to the Klind to
take their bath.
TEXT 7
'9! `!'!!r''
r' ''''' '' =' ='r'
='!'! ' `'! !!''r''!
='' '^'^' ' !
nady kadcid gatya
tre nikipya prva-vat
vssi ka gyantyo
vijahru salile mud
SYNONYMS
nadyof the river; kadcitonce; gatyacoming; treto the shore;
402
nikipyathrowing down; prva-vatas previously; vssitheir clothing;
kamabout Ka; gyantyasinging; vijahruthey played; salilein
the water; mudwith pleasure.
TRANSLATION
One day they came to the riverbank and, putting aside their clothing as they
had done before, happily played in the water while singing the glories of Ka.
PURPORT
According to rla Vivantha Cakravart hkura, this incident occurred
on the day the young gops completed their vow, which was a full-moon day.
To celebrate the successful completion of their vow, the girls invited young
Rdhrthe daughter of Vabhnu and the special object of their
affectionalong with other important gops, and brought them all to the river
to bathe. Their playing in the water was meant to serve as the
avabhtha-snna, the ceremonial bath taken immediately upon the completion
of a Vedic sacrifice.
rla Prabhupda comments as follows: "It is an old system among Indian
girls and women that when they take bath in the river they place their
garments on the bank and dip into the water completely naked. The portion of
the river where the girls and women take bath was strictly prohibited to any
male, and this is still the system. The Supreme Personality of Godhead,
knowing the minds of the unmarried young gops, awarded them their desired
objective. They had prayed for Ka to become their husband, and Ka
wanted to fulfill their desires."
TEXT 8
+'!='! r'+'' r''
403
`''! ''! ! H H
=''''' !=' r'r''
!r'r'r`' '(''
bhagavs tad abhipretya
kno yogevarevara
vayasyair vtas tatra
gatas tat-karma-siddhaye
SYNONYMS
bhagavnthe Supreme Personality of Godhead; tatthat;
abhipretyaseeing; kaLord Ka; yoga-vara-varathe master of
all masters of mystic power; vayasyaiby young companions;
vtasurrounded; tatrathere; gatawent; tatof those girls;
karmathe ritualistic activities; siddhayefor assuring the result.
TRANSLATION
Lord Ka, the Supreme Personality of Godhead and master of all masters
of mystic yoga, was aware of what the gops were doing, and thus He went there
surrounded by His young companions to award the gops the perfection of their
endeavor.
PURPORT
As the master of all masters of mystic power, Lord Ka could easily
understand the desires of the gops, and He could also fulfill them. The gops,
like all young girls from respectable families, considered the embarrassment of
appearing naked before a young boy to be worse than giving up their lives. Yet
Lord Ka made them come out of the water and bow down to Him. Although
404
the bodily forms of the gops were all fully developed, and although Ka met
them in a secluded place and brought them fully under His control, because
the Lord is completely transcendental there was not a trace of material desire
in His mind. Lord Ka is the ocean of transcendental bliss, and He wanted to
share His bliss with the gops on the spiritual platform, completely free of
ordinary lust.
rla Vivantha Cakravart hkura explains that the companions of
Ka mentioned here were mere toddlers two or three years old. They were
completely naked and were unaware of the difference between male and
female. When Ka went out to herd the cows, they followed Him because
they were so attached to Him that they could not bear to be without His
association.
TEXT 9
r'!'! ='!'! '' ''!!''
''''!Ò 'r='
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''$!'' ='!' $
ts vssy updya
npam ruhya satvara
hasadbhi prahasan blai
parihsam uvca ha
SYNONYMS
tsmof those girls; vssithe garments; updyataking; npama
kadamba tree; ruhyaclimbing; satvaraquickly; hasadbhiwho were
laughing; prahasanHimself laughing loudly; blaiwith the boys;
405
parihsamjoking words; uvca haHe spoke.
TRANSLATION
Taking the girls' garments, He quickly climbed to the top of a kadamba tree.
Then, as He laughed loudly and His companions also laughed, He addressed the
girls jokingly.
TEXT 10
'!!r''!'^'! `!'
=' =' ='!' '! Or'!'
'r'' '='!! '! ''
''9 '' 'r'`'! r'!
atrgatybal kma
sva sva vsa praghyatm
satya bravi no narma
yad yya vrata-karit
SYNONYMS
atrahere; gatyacoming; abalO girls; kmamas you wish; svam
svameach your own; vsaclothing; praghyatmplease take;
satyamthe truth; bruviI am speaking; nanot; urather; narmajest;
yatbecause; yyamyou; vrataby your vow of austerity;
karitfatigued.
TRANSLATION
406
[Lord Ka said:] My dear girls, you may each come here as you wish and
take back your garments. I'm telling you the truth and am not joking with you,
since I see you're fatigued from executing austere vows.
TEXT 11
' '''! r''' =' ='!
' r' r'' ='
``'! 'r''='
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na mayodita-prva v
anta tad ime vidu
ekaikaa pratcchadhva
sahaiveti su-madhyam
SYNONYMS
nanever; mayby Me; uditaspoken; prvampreviously;
vaidefinitely; antamanything false; tatthat; imethese young boys;
viduknow; eka-ekaaone by one; pratcchadhvampick out (your
garments); sahaor all together; evaindeed; itithus; su-madhyamO
slender-waisted girls.
TRANSLATION
I have never before spoken a lie, and these boys know it. Therefore, O
slender-waisted girls, please come forward, either one by one or all together, and
pick out your clothes.
407
TEXT 12
r''' r'r=' ^'r' _!
!! ''' ' ''''^' r'!
'"r'! ' '' '!''! ''
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tasya tat kvelita dv
gopya prema-pariplut
vrit prekya cnyonya
jta-hs na niryayu
SYNONYMS
tasyaHis; tatthat; kvelitamjoking behavior; dvseeing;
gopyathe gops; prema-pariplut-fully immersed in pure love of Godhead;
vritembarrassed; prekyaglancing; caand; anyonyamupon one
another; jta-hsbeginning to laugh; na niryayuthey did not come out.
TRANSLATION
Seeing how Ka was joking with them, the gops became fully immersed in
love for Him, and as they glanced at each other they began to laugh and joke
among themselves, even in their embarrassment. But still they did not come out
of the water.
PURPORT
rla Vivantha Cakravart hkura explains this verse as follows:
"The gops were from most respectable families, and they might have argued
with Ka: 'Why don't You simply leave our clothes on the bank of the river
408
and go away?'
"Ka might have replied, 'But there are so many of you that some of the
girls might take clothes belonging to another.'
"The gops would reply, 'We are honest and never steal anything. We never
touch another's property.'
"Then Ka would say, 'If that's true, then simply come and get your
clothes. What is the difficulty?'
"When the gops saw Ka's determination, they were filled with loving
ecstasy. Although embarrassed, they were overjoyed to receive such attention
from Ka. He was joking with them as if they were His wives or girlfriends,
and the gops' only desire was to achieve such a relationship with Him. At the
same time, they were embarrassed to be seen naked by Him. But still they could
not help laughing at His joking words and even began to joke among
themselves, one gop urging another, 'Go ahead, you go first, and let us see if
Ka plays any tricks on you. Then we will go later.' "
TEXT 13
=' ' ='r' !! ='
'' !!'F'' r''
!``''! '!r'!
=' '''!'!r''' =''
eva bruvati govinde
narmakipta-cetasa
-kaha-magn tode
vepamns tam abruvan
409
SYNONYMS
evamthus; bruvatispeaking; govindeLord Govinda; narmaby His
joking words; kiptaagitated; cetasa-their minds; -kahaup to their
necks; magnsubmerged; tacold; udein the water;
vepamnshivering; tamto Him; abruvanthey spoke.
TRANSLATION
As r Govinda spoke to the gops in this way, His joking words completely
captivated their minds. Submerged up to their necks in the cold water, they
began to shiver. Thus they addressed Him as follows.
PURPORT
rla Vivantha Cakravart hkura gives the following example of joking
between Ka and the gops.
Ka: O birdlike girls, if you do not come here, then with these garments
caught in the branches I will make a swing and a hammock. I need to lie down,
since I have spent the entire night awake and am now becoming sleepy.
Gops: Our dear cowherd boy, Your cows, greedy for grass, have gone into a
cave. So You must quickly go there to herd them back on the proper path.
Ka: Come now, My dear cowherd girls, you must quickly go from here to
Vraja and perform your household duties. Don't become a disturbance to your
parents and other elders.
Gops: Our dear Ka, we will not go home for an entire month, for it is by
the order of our parents and other elders that we are executing this vow of
fasting, the Ktyyan-vrata.
Ka: .My dear austere ladies, I too, by the strength of seeing you, have
now developed a surprising mood of detachment from family life. I wish to stay
410
here for a month and execute the vow of dwelling in the clouds. And if you
show mercy to Me, I can come down from here and observe the vow of fasting
in your company.
The gops were completely captivated by Ka's joking words, but out of
shyness they submerged themselves in the water up to their necks. Shaking
from the cold, they addressed Ka as follows.
TEXT 14
'!''' +'! `'!r='! r'
'!! ''' r' ''''
'!''! ']` ''!''
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mnaya bho kths tv tu
nanda-gopa-suta priyam
jnmo 'ga vraja-lghya
dehi vssi vepit
SYNONYMS
mdo not; anayaminjustice; bhoour dear Ka; kthdo;
tvmYou; tuon the other hand; nanda-gopaof Mahrja Nanda;
sutamthe son; priyamloved; jnmawe know; agaO dear one;
vraja-lghyamrenowned throughout Vraja; dehiplease give; vssiour
garments; vepit(to us) who are shivering.
TRANSLATION
[The gops said:] Dear Ka, don't be unfair! We know that You are the
411
respectable son of Nanda and that You are honored by everyone in Vraja. You
are also very dear to us. Please give us back our clothes. We are shivering in the
cold water.
TEXT 15
'''!'' r' !''
`='!' r'='! r''
$ ='!'! ' ''' 5'
'! ' !5' ' ='!' $
ymasundara te dsya
karavma tavoditam
dehi vssi dharma-ja
no ced rje bruvma he
SYNONYMS
ymasundaraO Lord ymasundara; teYour; dsyamaidservants;
karavmawe shall do; tavaby You; uditamwhat is spoken; dehiplease
give; vssiour clothing; dharma-jaO knower of religion; nanot;
uindeed; cetif; rjeto the king; bruvmawe shall tell; heO Ka.
TRANSLATION
O ymasundara, we are Your maidservants and must do whatever You say.
But give us back our clothing. You know what the religious principles are, and
if You don't give us our clothes we will have to tell the king. Please!
TEXT 16
412
'+'!='!' ='!'
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r-bhagavn uvca
bhavatyo yadi me dsyo
mayokta v kariyatha
atrgatya sva-vssi
pratcchata uci-smit
no cen nha pradsye ki
kruddho rj kariyati
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said;
bhavatyayou; yadiif; meMy; dsyaservants; mayby Me;
uktamwhat has been spoken; vor; kariyathayou will do; atrahere;
gatyacoming; sva-vssiyour own garments; pratcchatapick out;
ucifresh; smitwhose smiles; na unot; cetif; nanot; ahamI ;
pradsyewill give; kimwhat; kruddhaangry; rjthe king;
kariyatiwill be able to do.
TRANSLATION
The Supreme Personality of Godhead said: If you girls are actually My
413
maidservants, and if you will really do what I say, then come here with your
innocent smiles and let each girl pick out her clothes. If you don't do what I
say, I won't give them back to you. And even if the king becomes angry, what
can he do?
PURPORT
rla Prabhupda comments, "When the gops saw that Ka was strong
and determined, they had no alternative but to abide by His order."
TEXT 17
r'r'! '^'!'!''!r'='!
!`! '!r'=' ''r'!
''!!+''! ''! ''!!9
'! ' ` '!r'`'! r'!
tato jalayt sarv
drik ta-vepit
pibhy yonim cchdya
protteru ta-karit
SYNONYMS
tatathen; jala-aytout of the river; sarvall; drikthe young
girls; ta-vepitshivering from the cold; pibhymwith their hands;
yonimtheir pubic area; cchdyacovering; protteruthey came up;
ta-karitpained by the cold.
TRANSLATION
414
Then, shivering from the painful cold, all the young girls rose up out of the
water, covering their pubic area with their hands.
PURPORT
The gops had assured Ka that they were His eternal servants and would
do whatever He said, and thus they were now defeated by their own words. If
they delayed any longer, they thought, some other man might come along, and
this would be unbearable for them. The gops loved Ka so much that even in
that awkward situation their attachment to Him was increasing more and
more, and they were very eager to stay in His company. Thus they did not even
consider drowning themselves in the river because of the embarrassing
situation.
They concluded that they could do nothing but go forward to their beloved
Ka, putting aside their embarrassment. Thus the gops assured each other
that there was no alternative and rose up out of the water to meet Him.
TEXT 18
+'!='!'!$r'! ='''
'! ( +'!='''!r'
`'' '''!'' ='!'! '
'r' '! ='!' ''r''
bhagavn hat vkya
uddha -bhva-prasdita
skandhe nidhya vssi
prta provca sa-smitam
415
SYNONYMS
bhagavnthe Supreme Lord; hatstruck; vkyaseeing; uddhapure;
bhvaby their loving affection; prasditasatisfied; skandheupon His
shoulder; nidhyaplacing; vssitheir garments; prtalovingly;
provcaspoke; sa-smitamwhile smiling.
TRANSLATION
When the Supreme Lord saw how the gops were struck with
embarrassment, He was satisfied by their pure loving affection. Putting their
clothes on His shoulder, the Lord smiled and spoke to them with affection.
PURPORT
rla Prabhupda comments, "The gops' simple presentation was so pure
that Lord Ka immediately became pleased with them. All the unmarried
gops who prayed to Ktyyan to have Ka as their husband were thus
satisfied. A woman cannot be naked before any male except her husband. The
unmarried gops desired Ka as their husband, and He fulfilled their desire in
this way."
For aristocratic girls like the gops, standing naked before a young boy was
worse than death, and yet they decided to give up everything for the pleasure
of Lord Ka. He wanted to see the power of their love for Him, and He was
completely satisfied by their unalloyed devotion.
TEXT 19
'' '' ='='U! ''''! '' r''r'!
=''!!$r' r'' ='$ ^'''
416
' '='!'^' ' ''' ''' ''' '$'
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yya vivastr yad apo dhta-vrat
vyaghataitat tad u deva-helanam
baddhvjali mrdhny apanuttaye 'hasa
ktv namo 'dho-vasana praghyatm
SYNONYMS
yyamyou; vivastrnaked; yatbecause; apain the water;
dhta-vratwhile executing a Vedic ritualistic vow; vyaghatabathed; etat
tatthis; uindeed; deva-helanaman offense against Varua and the other
gods; baddhv ajalimwith palms joined together; mrdhniupon your
heads; apanuttayefor counteracting; ahasayour sinful action; ktv
namapaying obeisances; adha-vasanamyour lower garments;
praghyatmplease take back.
TRANSLATION
[Lord Ka said:] You girls bathed naked while executing your vow, and
that is certainly an offense against the demigods. To counteract your sin you
should offer obeisances while placing your joined palms above your heads. Then
you should take back your lower garments.
PURPORT
Ka wanted to see the full surrender of the gops, and thus He ordered
them to offer obeisances with their palms joined above their heads. In other
words, the gops could no longer cover their bodies. We should not foolishly
think that Lord Ka is an ordinary lusty boy enjoying the naked beauty of
the gops. Ka is the Supreme Absolute Truth, and He was acting to fulfill
417
the loving desire of the young cowherd girls of Vndvana. In this world we
would certainly become lusty in a situation like this. But to compare ourselves
to God is a great offense, and because of this offense we will not be able to
understand Ka's transcendental position, for we will wrongly take Him to
be materially conditioned like ourselves. To lose transcendental sight of Ka
is certainly a great disaster for one trying to relish the bliss of the Absolute
Truth.
TEXT 20
1r'''' r' '!+'$r' ''!'^'!
'r='! ='='U!'^'='' 'r''' r''
r'r'' r' `!'!r''! ''`' !!
'!'!r `r' ' ' ='9' ''r'
ity acyutenbhihita vrajbal
matv vivastrplavana vrata-cyutim
tat-prti-kms tad-aea-karma
skt-kta nemur avadya-mg yata
SYNONYMS
itiin these words; acyutenaby the infallible Supreme Lord;
abhihitamindicated; vraja-abalthe girls of Vraja; matvconsidering;
vivastranaked; plavanamthe bathing; vraja-cyutima falldown from
their vow; tat-prtithe successful completion of that; kmintently
desiring; tatof that performance; aea-karmarmand of unlimited other
pious activities; skt-ktamto the directly manifest fruit; nemuthey
offered their obeisances; avadya-mkthe cleanser of all sins; yatabecause.
418
TRANSLATION
Thus the young girls of Vndvana, considering what Lord Acyuta had told
them, accepted that they had suffered a falldown from their vow by bathing
naked in the river. But they still desired to successfully complete their vow, and
since Lord Ka is Himself the ultimate result of all pious activities, they
offered their obeisances to Him to cleanse away all their sins.
PURPORT
The transcendental position of Ka consciousness is clearly described
here. The gops decided that it was better to renounce their so-called family
tradition and traditional morality and simply surrender unto the Supreme
Lord Ka. This does not mean that the Ka consciousness movement
advocates immoral activities. In fact, the devotees of ISKCON practice the
highest standard of restraint and morality, but at the same time we recognize
the transcendental position of Ka. Lord Ka is God and therefore has no
material desire to enjoy young girls in sexual affairs. As will be seen in this
chapter, Lord Ka was not at all attracted to enjoying the gops; rather He
was attracted to their love and wanted to satisfy them.
The greatest offense is to imitate the activities of Lord Ka. In India there
is a group called prkta-sahajiy, who imitate these affairs of Ka and try to
enjoy naked young girls in the name of worshiping Ka. The ISKCON
movement sternly rejects this mockery of religion, because the greatest offense
is for a human being to ludicrously imitate the Supreme Personality of
Godhead. In the ISKCON movement there are no cheap incarnations, and it
is not possible for a devotee of this movement to promote himself to the
position of Ka.
Five hundred years ago Ka appeared as Lord Caitanya Mahprabhu, who
practiced strict celibacy throughout His student life and at the age of
twenty-four took sannysa, a lifelong vow of celibacy. Caitanya Mahprabhu
419
rigidly avoided contact with women in order to carry out His vow of loving
service to Ka. When Ka personally appeared five thousand years ago, He
exhibited these wonderful pastimes, which attract our attention. We should
not become envious or shocked when we hear that God can perform such
pastimes. Our shock is due to our ignorance, because if we tried to perform
these activities our bodies would be afflicted by lust. Lord Ka, however, is
the Supreme Absolute Truth and is therefore never disturbed by any material
desire whatsoever. Thus, this incidentin which the gops gave up normal
standards of morality and, raising their hands to their head, bowed down in
compliance with Ka's orderis an example of pure devotional surrender
and not a discrepancy in religious principles.
In fact, the gops' surrender is the perfection of all religion, as rla
Prabhupda describes in Ka, the Supreme Personality of Godhead: "The gops
were all simple souls, and whatever Ka said, they took to be true. In order to
be freed from the wrath of Varuadeva, as well as to fulfill the desired end of
their vows and ultimately to please their worshipable Lord, Ka, they
immediately abided by His order. Thus they became the greatest lovers of
Ka, and His most obedient servitors.
"Nothing can compare to the Ka consciousness of the gops. Actually the
gops did not care for Varua or any other demigod; they only wanted to satisfy
Ka."
TEXT 21
r'!r''!=''r'! _!
+'!='! ='`' r'
='!'! ' r'!+'' '!''r'
``!r' ' r'! ''r'
420
ts tathvanat dv
bhagavn devak-suta
vssi tbhya pryacchat
karuas tena toita
SYNONYMS
tthen; taththus; avanatbowed down; dvseeing;
bhagavnthe Supreme Personality of Godhead; devak-sutaKa, the
son of Devak; vssithe garments; tbhyato them; pryacchatHe
returned; karuacompassionate; tenaby that act; toitasatisfied .
TRANSLATION
Seeing them bow down like that, the Supreme Personality of Godhead, the
son of Devak, gave them back their garments, feeling compassionate toward
them and satisfied by their act.
TEXT 22
'^'''!U''''! ' $!''r'!
'r'! +'r'! `"'='+' `!r'!
='U!! ' ='!''6r'!'''!''''
r'! '!+''' ''' '''']`'=' r'!
dha pralabdhs trapay ca hpit
prastobhit krana-vac ca krit
vastri caivpahtny athpy amu
t nbhyasyan priya-saga-nirvt
421
SYNONYMS
dhamthoroughly; pralabdhcheated; trapayof their shame;
caand; hpitdeprived; prastobhitlaughed at; krana-vatjust like
toy dolls; caand; kritmade to act; vastritheir clothing; caand;
evaindeed; apahtnistolen; atha apinevertheless; amumtoward Him;
tthey; na abhyasyandid not feel inimical; priyaof their beloved;
sagaby the association; nirvtjoyful.
TRANSLATION
Although the gops had been thoroughly cheated, deprived of their modesty,
ridiculed and made to act just like toy dolls, and although their clothing had
been stolen, they did not feel at all inimical toward r Ka. Rather, they
were simply joyful to have this opportunity to associate with their beloved.
PURPORT
rla Prabhupda comments, "This attitude of the gops is described by Lord
Caitanya Mahprabhu when he prays, 'My dear Lord Ka, You may embrace
Me or trample Me under Your feet, or You may make Me brokenhearted by
never being present before Me. Whatever You like, You can do, because You
have complete freedom to act. But in spite of all of Your dealings, You are My
Lord eternally, and I have no other worshipable object.' This is the attitude of
the gops toward Ka."
TEXT 23
''''!'' ='='!'! '
' B']`'''r'!
422
! $r'''! '! ' ^' '
r''^''!''r' '!!
paridhya sva-vssi
preha-sagama-sajjit
ghta-citt no celus
tasmin lajjyiteka
SYNONYMS
paridhyaputting on; sva-vssitheir own garments; prehaof their
beloved; sagamaby this association; sajjitbecoming completely
attached to Him; ghtataken away; cittwhose minds; nacould not;
uindeed; celumove; tasminupon Him; lajjyitafull of shyness;
kawhose glances.
TRANSLATION
The gops were addicted to associating with their beloved Ka, and thus
they became captivated by Him. Thus, even after putting their clothes on they
did not move. They simply remained where they were, shyly glancing at Him.
PURPORT
By association with their beloved Ka, the gops had become more
attached to Him than ever. Just as Ka had stolen their clothes, He had also
stolen their minds and their love. The gops interpreted the whole incident as
proof that Ka was also attached to them. Otherwise, why would He have
gone to the trouble of playing with them in this way? Because they thought
that Ka was now attached to them, they glanced at Him with shyness, and
being stunned by the rising of their ecstatic love, they could not move from
where they stood. Ka had overcome their shyness and forced them to come
423
out of the water naked, but now, having dressed properly, they again became
shy in His presence. In fact, this incident increased their humbleness before
Ka. They did not want Ka to see them staring at Him, but they
cautiously took the opportunity to glance at the Lord.
TEXT 24
r'!'! ='5'!'' +'!='!'
='''!'''! `!''''!
'' r''r'!'! '`^'''
!$ !'! ! ''^'!
ts vijya bhagavn
sva-pda-spara-kmyay
dhta-vratn sakalpam
ha dmodaro 'bal
SYNONYMS
tsmof these girls; vijyaunderstanding; bhagavnthe Supreme
Personality of Godhead; sva-pdaof His own feet; sparafor the touch;
kmyaywith the desire; dhta-vratnmwho had taken their vow;
sakalpamthe motivation; haspoke; dmodaraLord Dmodara;
abalto the girls.
TRANSLATION
The Supreme Lord understood the determination of the gops in executing
their strict vow. The Lord also knew that the girls desired to touch His lotus
feet, and thus Lord Dmodara, Ka, spoke to them as follows.
424
TEXT 25
'`^''! ='r' '!'=''!
+'='r''! '' ''
'''!' '! r' '! ''!
'r''! +'='r' '$ r'
sakalpo vidita sdhvyo
bhavatn mad-arcanam
maynumodita so 'sau
satyo bhavitum arhati
SYNONYMS
sakalpathe motivation; viditaunderstood; sdhvyaO pious girls;
bhavatnmyour; mat-arcanamworship of Me; mayby Me;
anumoditaapproved of; sa asauthat; satyatrue; bhavitumto
become; arhatimust.
TRANSLATION
[Lord Ka said:] O saintly girls, I understand that your real motive in this
austerity has been to worship Me. That intent of yours is approved of by Me,
and indeed it must come to pass.
PURPORT
Just as Ka is free of all impure desire, so are the gops. Their attempt to
gain Ka as their husband was therefore motivated not by a desire for
personal sense gratification but by their overwhelming desire to serve Ka
425
and to please Him. Because of their intense love, the gops did not see Ka as
God but rather as the most wonderful boy in all creation, and being beautiful
young girls, they desired only to please Him by loving service. Lord Ka
understood the pure desire of the gops and was thus satisfied. The Lord could
certainly not be satisfied by ordinary lust, but He was moved by the intense
loving devotion of the cowherd girls of Vndvana.
TEXT 26
' ''''!=' '!r'''''!
`!' `!'!'' `^''r'
+'' r'! `'r'! ''!'!
'!''! ''!'' ' '!r'
na mayy veita-dhiy
kma kmya kalpate
bharjit kvathit dhn
pryo bjya neate
SYNONYMS
nanot; mayiin Me; veitafully absorbed; dhiymof those whose
consciousness; kmadesire; kmyato material lust; kalpateleads;
bharjitburned; kvathitcooked; dhngrains; pryafor the most
part; bjyanew growth; na iyateare not capable of causing.
TRANSLATION
The desire of those who fix their minds on Me does not lead to material
desire for sense gratification, just as barleycorns burned by the sun and then
426
cooked can no longer grow into new sprouts.
PURPORT
The words mayy veita-dhiym are very significant here. Unless one has
achieved an advanced degree of devotion, one cannot fix the mind and
intelligence on Ka, since Ka is pure spiritual existence. Self-realization is
a state not of desirelessness but rather of purified desire, wherein one desires
only the pleasure of Lord Ka. The gops were certainly attracted to Ka in
a mood of conjugal love, and yet, having fixed their minds and indeed their
entire existence completely on Ka, their conjugal desire could never
manifest as material lust; rather, it became the most exalted form of love of
Godhead ever seen within the universe.
TEXT 27
''!r'!'^'! '' '(!
''' '! '''! '''!
'' [''' 'r''
' `!''! ' ' 'r'
ytbal vraja siddh
mayem rasyath kap
yad uddiya vratam ida
cerur ryrcana sat
SYNONYMS
ytago now; abalMy dear girls; vrajamto Vraja; siddhhaving
achieved your desire; maywith Me; imthese; rasyathayou will
enjoy; kapthe nights; yatwhich; uddiyahaving in mind;
427
vratamvow; idamthis; ceruyou executed; ryof goddess Ktyyan;
arcanamthe worship; satbeing pure.
TRANSLATION
Go now, girls, and return to Vraja. Your desire is fulfilled, for in My
company you will enjoy the coming nights. After all, this was the purpose of
your vow to worship goddess Ktyyan, O pure-hearted ones.
TEXT 28
''! ` ='!'
1r''!! +'!='r'!
^'''`!'! `'!`!
'''!''r''r'r''!+'! ''
` !?'=' =''! ' ''
r-uka uvca
ity di bhagavat
labdha-km kumrik
dhyyantyas tat-padmbhojam
kcchrn nirviviur vrajam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; diinstructed;
bhagavatby the Supreme Personality of Godhead; labdhahaving
obtained; kmtheir desire; kumrikthe young girls;
dhyyantyameditating; tatHis; pada-ambhojamupon the lotus feet;
kcchrtwith difficulty; nirviviuthey returned; vrajamto the cowherd
428
village.
TRANSLATION
ukadeva Gosvm said: Thus instructed by the Supreme Personality of
Godhead, the young girls, their desire now fulfilled, could bring themselves only
with great difficulty to return to the village of Vraja, meditating all the while
upon His lotus feet.
PURPORT
The gops' desire was fulfilled because Lord Ka had agreed to act as their
husband. A young girl can never spend the night with any man except her
husband, and thus when Ka agreed to engage the girls in the nocturnal rsa
dance during the coming autumn season, in effect He was agreeing to
reciprocate their love for Him in the role of a husband.
TEXT 29
' !! '' ''=' r'!
+'!='! ='`' r'
=' !=''![r'!
'!''' !! '$!''
atha gopai parivto
bhagavn devak-suta
vndvand gato dra
crayan g sahgraja
SYNONYMS
429
athasome time later; gopaiby the cowherd boys; parivtasurrounded;
bhagavnthe Supreme Lord; devak-sutathe son of Devak;
vndvantfrom Vndvana; gataHe went; drama distance;
crayangrazing; gthe cows; saha-agrajatogether with His brother
Balarma.
TRANSLATION
Some time later Lord Ka, the son of Devak, surrounded by His cowherd
friends and accompanied by His elder brother, Balarma, went a good distance
away from Vndvana, herding the cows.
PURPORT
Having described how Lord Ka stole the garments of the young gops,
ukadeva Gosvm now begins introducing the description of Lord Ka's
blessings upon the wives of some ritualistic brhmaas.
TEXT 30
''!`! r''' r''
!''!+' ='!+'!r''
!r''''!''r'!' ='''
d '!'!$ ''! `'
nidaghrktape tigme
chybhi svbhir tmana
tapatryitn vkya
drumn ha vrajaukasa
430
SYNONYMS
nidghaof the hot season; arkaof the sun; tapein the heat;
tigmefierce; chayabhiwith the shade; svbhitheir own; tmanafor
Himself; tapatryitnserving as umbrellas; vkyaobserving; drumnthe
trees; ahaHe said; vraja-okasato the boys of Vraja.
TRANSLATION
Then the sun's heat became intense, Lord Ka saw that the trees were
acting as umbrellas by shading Him, and thus He spoke as follows to His
boyfriends.
TEXTS 31-32
$ r'! ` `'! $ '!!
'!'' ' '^'!' '
=''!!^' =' ''+'! '=''
=''' ='*`'''
'''''r' r'!'$!+'!!!'
''!' `!r''='r'!'
='!r'='''! r'''$'!'
'$r'! ='!''r' '
he stoka-ka he ao
rdman subalrjuna
vila vabhaujasvin
431
devaprastha varthapa
payataitn mah-bhgn
parrthaiknta-jvitn
vta-vartapa-himn
sahanto vrayanti na
SYNONYMS
he stoka-kaO Stoka Ka; he aoO Au; rdman subala
arjunaO rdm, Subala and Arjuna; vila vabha ojasvinO Vila,
Vabha and Ojasv; devaprastha varthapaO Devaprastha and Varthapa;
payatajust see; etnthese; mah-bhgnmost fortunate; para-arthafor
the benefit of others; ekntaexclusively; jvitnwhose life; vtathe wind;
vararain; tapaheat of the sun; himnand snow; sahantatolerating;
vrayantikeep off; nafor us.
TRANSLATION
[Lord Ka said:] O Stoka Ka and Au, O rdma, Subala and
Arjuna, O Vabha, Ojasv, Devaprastha and Varthapa, just see these greatly
fortunate trees, whose lives are completely dedicated to the benefit of others.
Even while tolerating the wind, rain, heat and snow, they protect us from these
elements.
PURPORT
Lord Ka was preparing to bestow His mercy on the wives of the
hard-hearted ritualistic brhmaas, and in these verses the Lord indicates that
even trees who are dedicated to the welfare of others are superior to
brhmaas who are not. Certainly the members of the Ka consciousness
movement should soberly study this point.
432
TEXT 33
$! ''! =' ''
'=' '!'' '''='''
' '''' =' '' ''! ='
='' ^'! ''!r' '!' '
aho e vara janma
sarva -pry-upajvanam
su-janasyeva ye vai
vimukh ynti nrthina
SYNONYMS
ahooh, just see; emof these trees; varamsuperior; janmabirth;
sarvafor all; priliving entities; upajvinamwho provide maintenance;
su-janasya ivalike a great personality; yemfrom whom; vaicertainly;
vimukhdisappointed; yntigo away; nanever; arthinathose who
are asking for something.
TRANSLATION
Just see how these trees are maintaining every living entity! Their birth is
successful. Their behavior is just like that of great personalities, for anyone who
asks anything from a tree never goes away disappointed.
PURPORT
This translation is quoted from rla Prabhupda's Caitanya-caritmta (di
9.46).
433
TEXT 34
''''' '''`^'!''!~
' ^'='^`^'!`+'
!'''''! '+''!'~
r'! ' `!'!' ='r'='r'
patra-pupa-phala-cchy-
mla-valkala-drubhi
gandha-nirysa-bhasmsthi-
tokmai kmn vitanvate
SYNONYMS
patraby their leaves; pupaflowers; phalafruits; chyshade;
mlaroots; valkalabark; drubhiand wood; gandhaby their fragrance;
nirysasap; bhasmaashes; asthipulp; tokmaiand young shoots;
kmndesirable things; vitanvatethey award.
TRANSLATION
These trees fulfill one's desires with their leaves, flowers and fruits, their
shade, roots, bark and wood, and also with their fragrance, sap, ashes, pulp and
shoots.
TEXT 35
r'!=''''!`^''
$'!'$ $''
434
'!! ' '' ''! ='!'!
' ''!'! '!
etvaj janma-sphalya
dehinm iha dehiu
prair arthair dhiy vc
reya-caraa sad
SYNONYMS
etvatup to this; janmaof birth; sphalyamperfection; dehinmof
every living being; ihain this world; dehiutoward those who are
embodied; praiby life; arthaiby wealth; dhiyby intelligence;
vcby words; reyaeternal good fortune; caraamacting practically;
sadalways.
TRANSLATION
It is the duty of every living being to perform welfare activities for the
benefit of others with his life, wealth, intelligence and words.
PURPORT
This translation is quoted from rla Prabhupda's Caitanya-caritmta (di
9.42).
TEXT 36
1r' '='!^'r''`~
`^''' '''^'! r`
435
r'*`!! '''!!^'!'!
''''r'! ''' '! !r'
iti pravla-stabaka-
phala-pupa-dalotkarai
tar namra-khn
madhyato yamun gata
SYNONYMS
itithus speaking; pravlaof new branches; stabakaby the clusters;
phalaof fruit; pupaflowers; dalaand leaves; utkaraiby the
abundance; tarmof the trees; namrabowed down; khnmwhose
branches; madhyatafrom within the midst; yamunmthe Yamun River;
gataHe came upon.
TRANSLATION
Thus moving among the trees, whose branches were bent low by their
abundance of twigs, fruits, flowers and leaves, Lord Ka came to the Yamun
River.
TEXT 37
r'' !! ''!''''r='!''
' ' ! '!r'^'! '!='!
r'r'! ' '' =''' !! ''!
`!' ='! '''' ' ^''
tatra g pyayitvpa
436
su-m tal iv
tato npa svaya gop
kma svdu papur jalam
SYNONYMS
tatrathere; gthe cows; pyayitvmaking drink; apathe water;
su-mvery clear; talcool; ivwholesome; tatathen;
npaO King Parkit; svayamthemselves; gopthe cowherd boys;
kmamfreely; svdusweet-tasting; paputhey drank; jalamthe water.
TRANSLATION
The cowherd boys let the cows drink the clear, cool and wholesome water of
the Yamun. O King Parkit, the cowherd boys themselves also drank that
sweet water to their full satisfaction.
TEXT 38
r'''! ''='' `!'
'!''r' '''! ?' ''
`'!!'!=' ''!!''
' ''!r'! 1''=''
tasy upavane kma
crayanta pan npa
ka-rmv upgamya
kudh-rt idam abravan
SYNONYMS
437
tasyalong the Yamun; upavanewithin a small forest; kmamhere and
there, as they wished; crayantatending; panthe animals; npaO
King; ka-rmauLord Ka and Lord Rma; upgamyaapproaching;
kut-rtdisturbed by hunger; idamthis; abruvanthey (the cowherd
boys) said.
TRANSLATION
Then, O King, the cowherd boys began herding the animals in a leisurely
way within a small forest along the Yamun. But soon they became afflicted by
hunger and, approaching Ka and Balarma, spoke as follows.
PURPORT
rla Jva Gosvm explains that the cowherd boys were concerned that
Ka would be hungry, and thus they feigned their own hunger so that Ka
and Balarma would make suitable arrangements to eat.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-second Chapter,
of the rmad-Bhgavatam, entitled "Ka Steals the Garments of the
Unmarried Gops."
23. The Brhmaas' Wives Blessed
This chapter describes how Lord r Ka, after inducing the cowherd boys
to beg for food, showed mercy to the wives of some brhmaas performing a
438
sacrifice and made the brhmaas themselves feel remorse.
When the cowherd boys became very hungry, they asked r Ka about
obtaining food, and He sent them to beg some from a group of brhmaas who
were performing a sacrifice nearby. But these brhmaas ignored the boys,
thinking r Ka an ordinary human being. The boys returned disappointed,
but the Lord sent them off again, advising them to ask the brhmaas' wives
for the food. These ladies had heard of Ka's transcendental qualities and
were very much attached to Him. Thus as soon as they learned He was nearby,
they went to Him in great haste, bringing all four varieties of food. In this way
they offered themselves to r Ka.
Ka told the women that while one can develop transcendental love for
Him by seeing His Deity form in the temple, meditating upon Him and
chanting His glories, one cannot achieve this result simply by being in His
physical presence. He advised them that since they were housewives, their
particular duty was to help their husbands perform sacrifices. He therefore
instructed them to return to their homes.
When the ladies went back home, their brhmaa husbands at once felt
remorse, and they lamented, "For anyone inimical to Ka, his three
births-seminal, brahminical and sacrificial-are all condemned. On the other
hand, these womenfolk, who have not undergone the purificatory processes of
the brahminical class or performed any austerity or pious rituals, have through
devotion for Ka easily cut off the bondage of death.
"Since Lord Ka's every desire is completely fulfilled, His begging for food
was simply an act of mercy toward us brhmaas. All the fruits of Vedic
sacrifice-and indeed all things on earth-are His opulences, yet out of ignorance
we could not appreciate this fact."
Having spoken thus, all the brhmaas offered their obeisances to Lord r
Ka, hoping to counteract their offense. Nonetheless, out of fear of King
Kasa they did not go to see the Lord in person.
439
TEXT 1
'!! '' '
!' !' '$!'!$!
`'! ''$ !
''! =' '!''r' ' ?''
r'!r' `r' '$ '
r-gopa cu
rma rma mah-bho
ka dua-nibarhaa
e vai bdhate kun nas
tac-chnti kartum arhatha
SYNONYMS
r-gop cuthe cowherd boys said; rma rmaO Lord Rma, Lord
Rma; mah-bhoO mighty-armed one; kaO Lord Ka; duaof the
wicked; nibarhaaO destroyer; ethis; vaiindeed; bdhateis causing
distress; kuthunger; nato us; tat-ntimits counteraction; kartum
arhathaYou ought to do.
TRANSLATION
The cowherd boys said: O Rma, Rma, mighty-armed one! O Ka,
chastiser of the wicked ! We are being harassed by hunger, and You should do
something about it.
PURPORT
The cowherd boys jokingly implied that since r Ka is the subduer of all
440
bad things, the Lord should subdue their hunger by arranging for them to eat.
In this statement by the cowherd boys, we observe the intimate loving
friendship they enjoyed with the Supreme Personality of Godhead.
TEXT 2
''! ` ='!'
1r' ='5'!''r'! !! ''
+'!='! ='`' r'
+'`!''! =''+'!''! ''!
''?'''='r'
r-uka uvca
iti vijpito gopair
bhagavn devak-suta
bhakty vipra-bhryy
prasdann idam abravt
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; vijpitainformed;
gopaiby the cowherd boys; bhagavnthe Supreme Personality of
Godhead; devak-sutathe son of Devak; bhaktyHis devotees;
vipra-bhryythe wives of the brhmaas; prasdan-desiring to satisfy;
idamthis; abravtHe spoke.
TRANSLATION
ukadeva Gosvm said: Thus entreated by the cowherd boys, the Supreme
Personality of Godhead, the son of Devak, replied as follows, desiring to please
441
certain of His devotees who were brhmaas' wives.
TEXT 3
'''!r' ='''''
'!!! '='!'
'''!]`' '!'
O!'r' ='! `!''''!
prayta deva-yajana
brhma brahma-vdina
satram girasa nma
hy sate svarga-kmyay
SYNONYMS
praytaplease go; deva-yajanamto the sacrificial arena;
brhmabrhmaas; brahma-vdina-followers of the Vedic injunctions;
satrama sacrifice; girasam nmaknown as girasa; hiindeed;
satethey are now performing; svarga-kmyaywith the motive of
promotion to heaven.
TRANSLATION
[Lord Ka said:] Please go to the sacrificial arena where a group of
brhmaas, learned in the Vedic injunctions, are now performing the girasa
sacrifice to gain promotion to heaven.
TEXT 4
442
r'' !r='! ' !! ''!
''!'r'!''' r'!
`r' ''r'! +'!='r'
!'' '' '' '!+'''!'
tatra gatvaudana gop
ycatsmad-visarjit
krtayanto bhagavata
ryasya mama cbhidhm
SYNONYMS
tatrathere; gatvgoing; odanamfood; gopMy dear cowherd boys;
ycatajust request; asmatby Us; visarjitdispatched;
krtayantaannouncing; bhagavataof the Supreme Lord; ryasyathe
elder; mamaMy; caalso; abhidhmname.
TRANSLATION
When you go there, My dear cowherd boys, simply request some food.
Declare to them the name of My elder brother, the Supreme Lord Balarma,
and also My name, and explain that you have been sent by Us.
PURPORT
Lord Ka encouraged His boyfriends to request charity without being
embarrassed. In case the boys felt they had no right to personally approach
such respectable brhmaas, the Lord told them to mention the names of
Balarma and Ka, the holy names of God.
443
TEXT 5
1r''!! +'!='r'!
!r='! ''!'r' r' r''!
`r'!'^''' `! =''!'
"='r''r'r'! +' ='
ity di bhagavat
gatv ycanta te tath
ktjali-pu viprn
daa-vat patit bhuvi
SYNONYMS
itiin these words; diaordered; bhagavatby the Supreme Lord Ka;
gatvgoing; aycantabegged; tethey; tathin that manner;
kta-ajali-pujoining their palms in humble supplication; viprnto the
brhmaas; daa-vat-like sticks; patitfalling; bhuviupon the ground.
TRANSLATION
Thus instructed by the Supreme Personality of Godhead, the cowherd boys
went there and submitted their request. They stood before the br hmaas with
palms joined in supplication and then fell flat on the ground to offer respect.
TEXT 6
$ +' ' ='! ' ! r'
`'!''! '!`!!
'!F'!'!'r' +' ='!
444
!! ''!?'! !''! r'!'
he bhmi-dev uta
kasydea-kria
prpt jnta bhadra vo
gopn no rma-coditn
SYNONYMS
he bhmi-devO earthly gods; utaplease hear us; kasya deaof
the order of Ka; kriathe executors; prptnarrived; jntaplease
recognize; bhadramall good; vaunto you; gopncowherd boys; naus;
rma-coditnsent by Lord Rma.
TRANSLATION
[The cowherd boys said:] O earthly gods, please hear us. We cowherd boys
are executing the orders of Ka, and we have been sent here by Balarma. We
wish all good for you. Please acknowledge our arrival.
PURPORT
The term bhmi-dev, "gods on earth," refers here to the brhmaas, who
are supposed to closely represent the will of the Supreme Lord. The philosophy
of Ka consciousness is not a primitive polytheistic doctrine holding that
human beings on the earth are gods. Rather, it is a science that traces the
descent of authority from the Absolute Truth Himself, r Ka. The
authority and power of God naturally extend along with the extension of His
creation, and on the earth the Lord's will and authority are represented by
purified, enlightened men called brhmaas.
This account will illustrate that the ritualistic brhmaas approached by the
cowherd boys were not at all properly enlightened and thus could not
445
appreciate the position of Ka and Balarma or that of Their intimate
associates. In fact, this pastime exposes the pretentious position of so-called
brhmaas who are not faithful devotees of the Supreme Lord.
TEXT 7
!!N!''r'!='=' ! '
!'!'' r'! ='! ^'''r'! ' +' 'r'!
r'''! '! ! ''' '! ''
'(! ' ='! ''r' ''' ='''!
g crayantv avidra odana
rmcyutau vo laato bubhukitau
tayor dvij odanam arthinor yadi
raddh ca vo yacchata dharma-vittam
SYNONYMS
gTheir cows; crayantaugrazing; avidrenot far away; odanamfood;
rma-acyutauLord Rma and Lord Acyuta; vafrom you; laataare
desiring; bubhukitaubeing hungry; tayofor Them; dvijO brhmaas;
odanam-food; arthinobegging; yadiif; raddhany faith; caand;
vaon your part; yacchataplease give; dharma-vit-tamO best knowers
of the principles of religion.
TRANSLATION
Lord Rma and Lord Acyuta are tending Their cows not far from here. They
are hungry and want you to give Them some of your food. Therefore, O
br hmaas, O best of the knowers of religion, if you have faith please give some
446
food to Them.
PURPORT
The cowherd boys doubted the generosity of the brhmaas, and thus they
used the word bubhukitau, meaning that Ka and Balarma were hungry.
The boys expected the brhmaas to know the Vedic injunction annasya
kudita ptram: "Anyone who is hungry is a fit candidate for receiving food
in charity." But if the brhmaas would not recognize the authority of Ka
and Balarma, their title dvija would be taken to mean merely "born from two
parents" (dvi-from two, ja-born) rather than "twice-born." When the
brhmaas did not respond to the cowherd boys' initial request, the boys
addressed the brhmaas, with a slight trace of sarcasm, as dharma-vit-tam,
"O best of the knowers of religion."
TEXT 8
'!''! '''! ' '!''!
'! '!'''!N '''!
''' 'r'''!''
'!?''^'' $ '''r'
dky pau-sasthy
sautrmay ca sattam
anyatra dkitasypi
nnnam anan hi duyati
SYNONYMS
dkybeginning with the initiation for a sacrifice;
pau-sasthyuntil sacrificing the animal; sautrmayoutside of the
447
sacrifice known as Sautrmai; caand; sat-tamO purest ones;
anyatraelsewhere; dkitasyaof one who has been initiated for the
sacrifice; apieven; nanot; annamfood; ananeating; hiindeed;
duyaticreates offense.
TRANSLATION
Except during the interval between the initiation of the performer of a
sacrifice and the actual sacrifice of the animal, O most pure br hmaas, it is not
contaminating for even the initiated to partake of food, at least in sacrifices
other than the Sautrmai.
PURPORT
The cowherd boys anticipated the possible objection from the brhmaas
that they couldn't give the boys any food because they themselves had not yet
eaten, and that a priest initiated to perform a sacrifice should not eat.
Therefore the boys humbly informed the brhmaas about various
technicalities of ritualistic sacrifice. The cowherd boys were not unaware of
the formalities of Vedic culture, but their real intention was simply to render
loving service to Lord Ka.
TEXT 9
1r' r' +'!='9!'!
' ='r'! ''' ' '! ' ='
' !'!! +' `'! !!
'!^''!! =' ('!''
iti te bhagavad-yc
448
vanto 'pi na uruvu
kudr bhri-karmo
bli vddha-mnina
SYNONYMS
itithus; tethey, the brhmaas; bhagavat-of the Supreme Personality of
Godhead; ycmthe supplication; vantahearing; apialthough; na
uruvuthey did not hear; kudra-full of petty desire;
bhri-karmaentangled in elaborate ritualistic activities;
blichildish fools; vddha-mninapresuming themselves to be wise
men.
TRANSLATION
The br hmaas heard this supplication from the Supreme Personality of
Godhead, yet they refused to pay heed. Indeed, they were full of petty desires
and entangled in elaborate rituals. Though presuming themselves advanced in
Vedic learning, they were actually inexperienced fools.
PURPORT
These childish brhmaas were full of petty desires, such as the desire to
attain to material heaven, and therefore they could not recognize the golden
transcendental opportunity offered them by the arrival of Ka's personal
boyfriends. Presently, throughout the world, people are madly pursuing
material advancement and thus cannot hear the message of the Supreme Lord
Ka that is being broadcast through the missionary activities of the Ka
consciousness movement. Times have hardly changed, and proud, materialistic
priests are still prevalent on the earth.
TEXTS 10-11
449
'! `!^' '' '=''
''r''r=' '! ''''
='r'! ''''!'N
`r' '' ' N '''''
r' ' ''' '!'!
+'!='r''''! '''
'' ''' ?'! ''5'!
'r''! r'!'! ' ' '
dea kla pthag dravya
mantra-tantrartvijo 'gnaya
devat yajamna ca
kratur dharma ca yan-maya
ta brahma parama skd
bhagavantam adhokajam
manuya-dy dupraj
martytmno na menire
SYNONYMS
deathe place; klatime; pthak dravyamparticular items of
paraphernalia; mantraVedic hymns; tantraprescribed rituals;
tvijapriests; agnayasacrificial fires; devatthe presiding demigods;
yajamnathe performer of the sacrifice; caand; kratuthe offering;
dharmathe invisible power of fruitive results; caand; yatwhom;
mayaconstituting; tamHim; brahma paramamthe Supreme Absolute
Truth; sktdirectly manifest; bhagavantamthe Personality of Godhead;
450
adhokajamwho is transcendental to material senses;
manuya-dyseeing Him as an ordinary man; duprajperverted in
their intelligence; martya-tmnafalsely identifying themselves with the
material body; na menirethey did not properly honor.
TRANSLATION
Although the ingredients of sacrificial performancethe place, time,
particular paraphernalia, mant r as, rituals, priests, fires, demigods, performer,
offering and the as yet unseen beneficial resultsare all simply aspects of His
opulences, the br hmaas saw Lord Ka as an ordinary human because of
their perverted intelligence. They failed to recognize that He is the Supreme
Absolute Truth, the directly manifest Personality of Godhead, whom the
material senses cannot ordinarily perceive. Thus bewildered by their false
identification with the mortal body, they did not show Him proper respect.
PURPORT
The ritualistic brhmaas could not understand why the sacrificial food
should be offered to Lord Ka, whom they considered an ordinary human
being. Just as a person with rose-colored glasses sees the entire world as
rose-colored, a conditioned soul with mundane vision sees even God Himself
as mundane and thus loses the opportunity to go back home, back to Godhead.
TEXT 12
' r' ''! 'r' '! '
' ' r' ' ''r'''
!! ''! '!'!! 'r'' r''
451
r''! ' `'!!'''!
na te yad om iti procur
na neti ca parantapa
gop nir pratyetya
tathocu ka-rmayo
SYNONYMS
nanot; tethey; yatwhen; om"so be it"; itithus; procudid speak;
nanot; na"no"; itithus; caeither; parantapaO chastiser of the
enemies, Parkit Mahrja; gopthe cowherd boys; nirdiscouraged;
pratyetyareturning; taththus; cudescribed; ka-rmayoto Lord
Ka and Lord Rma.
TRANSLATION
When the br hmaas failed to reply even with a simple yes or no, O
chastiser of the enemy [Parkit], the cowherd boys returned disappointed to
Ka and Rma and reported this to Them.
TEXT 13
r' ''!`'' +'!='!'
'$'' '!H
=''!'$! '' '!! ''!'
'! ''^'! `` !r''
tad upkarya bhagavn
prahasya jagad-vara
452
vyjahra punar gopn
darayan laukik gatim
SYNONYMS
tat-that; upkaryahearing; bhagavnthe Supreme Lord;
prahasyalaughing; jagat-varathe controller of the entire universe;
vyjahraaddressed; punaagain; gopnthe cowherd boys;
darayanshowing; laukikmof the ordinary world; gatimthe way.
TRANSLATION
Hearing what had happened, the Supreme Personality of Godhead, the Lord
of the universe, simply laughed. Then He again addressed the cowherd boys,
showing them the way men act in this world.
PURPORT
By laughing, Lord Ka indicated to the cowherd boys that they need not
be angry at the ritualistic brhmaas but should understand that one who begs
will often be refused.
TEXT 14
'! 5'!''''r' '''+''
''`'' !'!!r''
!''r' `!''?' ='
h'''! '''' ''r'! ''''!
m jpayata patnbhya
sa-sakaraam gatam
453
dsyanti kmam anna va
snigdh mayy uit dhiy
SYNONYMS
mmMe; jpayataplease announce; patnbhyato the wives;
sa-sakaraamtogether with Lord Balarma; gatamarrived;
dsyantithey will give; kmamas much as you desire; annamfood;
vato you; snigdhaffectionate; mayiin Me; uitresiding;
dhiywith their intelligence.
TRANSLATION
[Lord Ka said:] Tell the wives of the brhmaas that I have come here
with Lord Sakaraa. They will certainly give you all the food you want, for
they are most affectionate toward Me and, indeed, with their intelligence reside
in Me alone.
PURPORT
While physically the wives of the brhmaas remained at home, within
their minds they resided in the Supreme Lord Ka because of intense
affection for Him. rla Vivantha Cakravart hkura explains that the
reason Lord Ka did not have the cowherd boys tell the brhmaas' wives He
was hungry is that He knew this would severely distress these devoted ladies.
Simply out of affection for Lord Ka, however, the wives would be happy to
give all the food requested of them. They would not heed their husbands'
prohibitions, since they resided within the Lord through their transcendental
intelligence.
TEXT 15
454
!r='!' ''''!!^'!''!
_!''! ='^'" ` `r'!
'r='! ''r'!! ''!
''r'! 1'' =''
gatvtha patn-ly
dvsn sv-alakt
natv dvija-satr gop
prarit idam abruvan
SYNONYMS
gatvgoing; athathen; patn-lymin the house of the wives of the
brhmaas; dv-seeing them; asnsitting; su-alaktnicely
ornamented; natvbowing down to offer obeisances; dvija-satto the
chaste wives of the brhmaas; gop-the cowherd boys; prarithumbly;
idamthis; abruvanspoke.
TRANSLATION
The cowherd boys then went to the house where the br hmaas' wives were
staying. There the boys saw those chaste ladies sitting, nicely decorated with
fine ornaments. Bowing down to the br hmaa ladies, the boys addressed them
in all humility.
TEXT 16
''! ='! ='''''+''!
''! ''r' =''! ' '
455
1r'! '=' 'r'!
`'! ' $ ''r'! =''''
namo vo vipra-patnbhyo
nibodhata vacsi na
ito 'vidre carat
keneheit vayam
SYNONYMS
namaobeisances; vaunto you; vipra-patnbhyathe wives of the
brhmaas; nibodhata-please hear; vacsiwords; naour; itafrom
here; avidrenot distant; caratwho is going; kenaby Lord Ka;
ihahere; iitsent; vayamwe.
TRANSLATION
[The cowherd boys said:] Obeisances unto you, O wives of the learned
brhmaas. Kindly hear our words. We have been sent here by Lord Ka,
who is passing by not far from here.
TEXT 17
!!N!''' ' !! ''!^'
'!'! '!!r'
' +' 'r''' r'''!?'
'!' !'' '''r'!'
g crayan sa goplai
sa-rmo dram gata
456
bubhukitasya tasynna
snugasya pradyatm
SYNONYMS
gthe cows; crayantending; saHe; goplaiin the company of the
cowherd boys; sa-rmatogether with Lord Balarma; dramfrom far
away; gatahas come; bubhukitasyawho is hungry; tasyafor Him;
annamfood; sa-anugasyatogether with His companions;
pradyatmshould be given.
TRANSLATION
He has come a long way with the cowherd boys and Lord Balarma, tending
the cows. Now He is hungry, so some food should be given for Him and His
companions.
TEXT 18
' r='!'' r'' ''!''!r'
'r'' r'['! '! r' `!
r'r`'!'F''''!
'+' =' '! r''''!
rutvcyutam upyta
nitya tad-daranotsuk
tat-kathkipta-manaso
babhvur jta-sambhram
SYNONYMS
457
rutvhearing; acyutamLord Ka; upytamcome nearby;
nityamconstantly; tat-daranafor the sight of Him; utsukeager;
tat-kathby descriptions of Him; kpitaenchanted; manasatheir
minds; babhvuthey became; jta-sambhramexcited.
TRANSLATION
The wives of the br hmaas were always eager to see Ka, for their minds
had been enchanted by descriptions of Him. Thus as soon as they heard that He
had come, they became very excited.
TEXT 19
'r' =' '' '_! !'
?''!!'' +'!''
+''' ''' '='!
'' '=' ''!!
catur-vidha bahu-guam
annam dya bhjanai
abhisasru priya sarv
samudram iva nimnag
SYNONYMS
catu-vidhamof the four varieties (that which is chewed, that which is
drunk, that which is licked and that which is sucked); bahu-guamendowed
with many rich tastes and fragrances; annamfood; dyabringing;
bhjanaiin large vessels; abhisasruthey went forward; priyamto their
beloved; sarvall of them; samudramto the ocean; ivajust as;
458
nimna-gthe rivers.
TRANSLATION
Taking along in large vessels the four kinds of foods, full of fine tastes and
aromas, all the ladies went forth to meet their beloved, just as rivers flow
toward the sea.
PURPORT
rla Vivantha Cakravart hkura explains that the wives of the
brhmaas experienced conjugal feelings toward Ka, as if He were their
paramour; thus they could not be checked as they rushed to see Him.
TEXT 20-21
'''''''!'! ''r'+'
'!r' +'' '' +' ' r'
+'!='r'' ''! `
' ' r' '' r'!'!''!
''' '! ''='' ''!! `
'='''('=''"r'
=''r' =' r' !! ''
'!'' '! U''
niidhyamn patibhir
bhrtbhir bandhubhi sutai
bhagavaty uttama-loke
459
drgha-ruta -dhtay
yamunopavane 'oka
nava-pallava-maite
vicaranta vta gopai
sgraja dadu striya
SYNONYMS
niidhyamnbeing forbidden; patibhiby their husbands; bhrtbhiby
their brothers; bandhubhiby other relatives; sutaiand by their sons;
bhagavatidirected toward the Supreme Personality of Godhead;
uttama-lokewho is praised with transcendental hymns; drghafor a long
time; rutabecause of hearing; dhtaacquired; aywhose
expectations; yamun-upavanein a garden along the river Yamun;
aoka-nava-pallavaby the buds of the aoka trees; maitedecorated;
vicarantamwandering; vtamsurrounded; gopaiby the cowherd boys;
sa-agrajamtogether with His elder brother; daduthey saw; striyathe
ladies.
TRANSLATION
Although their husbands, brothers, sons and other relatives tried to forbid
them from going, their hope of seeing Ka, cultivated by extensive hearing of
His transcendental qualities, won out. Along the river Yamun, within a garden
decorated with buds of aoka trees, they caught sight of Him strolling along in
the company of the cowherd boys and His elder brother, Balarma.
TEXT 22
'''!' $'''''' ='''!^'''$ ~
''!r' '='!^''`=' '''''r'! '
460
='''r'$r''r' ! '' '!'''
`!! r''^'!^'``''! ^'' ^'!'$!''
yma hiraya-paridhi vanamlya-barha-
dhtu-pravla-naa-veam anavratse
vinyasta-hastam itarea dhunnam abja
karotpallaka-kapola-mukhbja-hsam
SYNONYMS
ymamdark blue in complexion; hirayagolden; paridhimwhose
garment; vana-mlyawith a forest garland; barhapeacock feather;
dhtucolored minerals; pravlaand sprigs of buds; naalike a dancer
upon the stage; veamdressed; anuvrataof a friend; aseupon the
shoulder; vinyastaplaced; hastamHis hand; itareawith the other;
dhunnamtwirling; abjama lotus; karaupon His ears; utpalalilies;
alaka-kapolawith hair extending over His cheeks; mukha-abjaupon His
lotuslike face; hsamhaving a smile.
TRANSLATION
His complexion was dark blue and His garment golden. Wearing a peacock
feather, colored minerals, sprigs of flower buds, and a garland of forest flowers
and leaves, He was dressed just like a dramatic dancer. He rested one hand
upon the shoulder of a friend and with the other twirled a lotus. Lilies graced
His ears, His hair hung down over His cheeks, and His lotuslike face was
smiling.
TEXT 23
'!''' r''''r''! ''`! ''
461
'''?''''''r'''!'
r' '=' ''' ' ' ''+'' r'!''
'!5' '''!+''r'''! =''_' `
prya-ruta-priyatamodaya-kara-prair
yasmin nimagna-manasas tam athki-randrai
anta praveya su-cira parirabhya tpa
prja yathbhimatayo vijahur narendra
SYNONYMS
pryarepeatedly; rutaheard; priya-tamaof their dearmost; udayathe
glories; kara-praiwhich were the ornaments of their ears; yasminin
whom; nimagnasubmerged; manasatheir minds; tamHim; athathen;
aki-randhraithrough the apertures of their eyes; antawithin;
praveyamaking enter; su-ciramfor a long time; parirabhyaembracing;
tpamtheir distress; prjamthe inner consciousness; yathas;
abhimatayathe functions of false ego; vijahuthey gave up;
nara-indraO ruler of men.
TRANSLATION
O ruler of men, for a long time those br hmaa ladies had heard about
Ka, their beloved, and His glories had become the constant ornaments of
their ears. Indeed, their minds were always absorbed in Him. Through the
apertures of their eyes they now forced Him to enter within their hearts, and
then they embraced Him within for a long time. In this way they finally gave
up the pain of separation from Him, just as sages give up the anxiety of false ego
by embracing their innermost consciousness.
462
TEXT 24
r'!r''! r''`'='! '!!
'!F'! !r' '''!
='5'!''!^'^' !
'!$ '$'r'!''
ts tath tyakta-sarv
prpt tma-didkay
vijykhila-dg-dra
prha prahasitnana
SYNONYMS
tthose ladies; tathin such a state; tyakta-sarva-having given up
all material desires; prptarrived; tma-didkaywith the desire of
seeing Himself; vijyaunderstanding; akhila-dkof the vision of all
creatures; drathe seer; prhaHe spoke; prahasita-nanawith a smile
upon His face.
TRANSLATION
Lord Ka, who witnesses the thoughts of all creatures, understood how
those ladies had abandoned all worldly hopes and come there simply to see Him.
Thus He addressed them as follows with a smile upon His face.
TEXT 25
='!!r' ='! '$!+'!!!
!''r'! `='!' `'
463
''?'! '''! '!F'!
''''?'' $ ='
svgata vo mah-bhg
syat karavma kim
yan no didkay prpt
upapannam ida hi va
SYNONYMS
su-gatamauspicious welcome; vafor you; mah-bhgO fortunate
ladies; syatmplease come sit; karavmaI can do, kim-what;
yatbecause; naUs; didkaywith the desire of seeing; prptyou
have come; upapannamfitting; idamthis; hicertainly; vaon your part.
TRANSLATION
[Lord Ka said:] Welcome, O most fortunate ladies. Please sit down and
make yourselves comfortable. What can I do for you? That you have come here
to see Me is most appropriate.
PURPORT
Just as r Ka welcomed the gops who came to dance with Him at night,
He similarly welcomed the brhmaas' wives, whose pure love for Him was
proved by their overcoming many hindrances to see the Lord. The word
upapannam indicates that although these ladies had rejected their husbands'
orders, their behavior was not at all inappropriate, since their husbands had
obviously tried to obstruct their loving service to Lord Ka.
TEXT 26
464
'='(! ''' `=' r'
`'!^'! ='!' '! '
$ r' ''=''='$r'!
+'`'!r'''' '''!
nanv addh mayi kurvanti
kual svrtha-darina
ahaituky avyavahit
bhaktim tma-priye yath
SYNONYMS
nanucertainly; addhdirectly; mayiunto Me; kurvantithey perform;
kualthose who are expert; sva-arthatheir own true benefit;
darinawho perceive; ahaitukunmotivated;
avyavahitmuninterrupted; bhaktimdevotional service; tmato the soul;
priyewho am most dear; yathproperly.
TRANSLATION
Certainly expert personalities, who can see their own true interest, render
unmotivated and uninterrupted devotional service directly unto Me, for I am
most dear to the soul.
PURPORT
The Supreme Lord informed the brhmaas' wives that not only they but
all people who recognize their true self-interest take to the spiritual process of
loving service to the Lord. Lord Ka is tma-priya, the real object of love for
everyone. Although each individual has his own taste and freedom, ultimately
465
every living being is a spiritual spark of the Supreme Personality of Godhead;
thus everyone's primary loving attraction is constitutionally meant for Lord r
Ka. Loving service to the Lord should be ahaituk, without personal motive,
and avyavahit, unobstructed by mental speculation, selfish desire or any quirk
of time and circumstance.
TEXT 27
'!!' (''='!r'
!!''r'''''!''
''r'''`! r'''! !' '
r'r' `! =''' '''
pra-buddhi-mana-svtma
drpatya-dhandaya
yat-samparkt priy sas
tata ko nv apara priya
SYNONYMS
praone's vital force; buddhiintelligence; manamind; svarelatives;
tmabody; drawife; apatyachildren; dhanawealth; dayaand so
forth; yatwith which (self); samparktbecause of contact; priydear;
sanhave become; tatathan that; kawhat; nuindeed;
aparaother; priyadear object.
TRANSLATION
It is only by contact with the self that one's vital breath, intelligence, mind,
friends, body, wife, children, wealth and so on are dear. Therefore what object
466
can possibly be more dear than one's own self?
PURPORT
The word yat-samparkt in this verse refers to contact with the individual
self and ultimately with the Supreme Self, the Lord, who is the origin of the
individual living being. By developing Ka consciousness, one automatically
becomes self-realized, and thus one's vital strength, intelligence, mind,
relatives, body, family and wealth all become enhanced and brilliant by the
central influence of Ka consciousness. This happens because Ka
consciousness is the optimum efficient conjunction of the individual self, who
is pure consciousness, with the Supreme Self and supreme consciousness,
Ka.
TEXT 28
r'9!r' ='''''
''r'''! ='! '!r'''
=''' ''!'''''r'
'' ''!+'! $' '''
tad yta deva-yajana
patayo vo dvijtaya
sva-satra prayiyanti
yumbhir gha-medhina
SYNONYMS
tattherefore; ytago; deva-yajanamto the sacrificial arena; patayathe
husbands; vayour; dvi-jtayathe brhmaas; sva-satram-their own
sacrifices; prayiyantiwill be able to finish; yumbhitogether with you;
467
gha-medhinathe householders.
TRANSLATION
You should thus return to the sacrificial arena, because your husbands, the
learned br hmaas, are householders and need your assistance to finish their
respective sacrifices.
TEXT 29
'''r'' '
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'r'' ``'=' '!' r'=' ''' ^''
'!F'! =''' r' ^''!' ''!=''
`'! ' ='! 'r'^'`?' ''r'''' '
r-patnya cu
maiva vibho 'rhati bhavn gaditu nr-asa
satya kuruva nigama tava pada-mlam
prpt vaya tulasi-dma padvasa
keair nivohum atilaghya samasta-bandhn
SYNONYMS
r-patnya cuthe wives of the brhmaas said; mnot; evamlike this;
vibhoO almighty Lord; arhatiought; bhavnYou; gaditumto speak;
n-asamharshly; satyamtrue; kuruvaplease make; nigamamthe
promise given in the revealed scripture; tavaYour; pda-mlamthe base of
the lotus feet; prpthaving obtained; vayamwe; tulasi-dmathe
garland of tulas leaves; padby Your foot; avasamneglectfully kicked
468
away; keaiupon our hair; nivohumin order to carry;
atilaghyarejecting; samastaall; bandhnrelations.
TRANSLATION
The wives of the brhmaas replied: O almighty one, please do not speak
such cruel words. Rather, You should fulfill Your promise that You always
reciprocate with Your devotees in kind. Now that we have attained Your lotus
feet, we simply wish to remain here in the forest so we may carry upon our
heads the garlands of tulas leaves You may neglectfully kick away with Your
lotus feet. We are ready to give up all material relationships.
PURPORT
Here the brhmaas' wives are saying something similar to what the gops
say at the beginning of the rsa dance (SB 10.29.31), when Lord Ka tells
them to go home as well. Like this verse, the gops' statement begins with the
words maiva vibho 'rhati bhavn gaditu n-asam.
Nigama refers to the Vedic literature, which states that one who surrenders
at the lotus feet of the Lord does not return to this material world. Thus the
brhmaas' wives appealed to the Lord that since they had surrendered to Him,
it was unfair for Him to order them to return to their materialistic husbands.
According to rla Vivantha Cakravart hkura, Lord Ka might have
pointed out to the brhmaas' wives, "You young ladies are members of the
aristocratic brhmaa community, so how can you surrender at the feet of a
mere cowherd boy?"
To this the ladies might have replied, "Since we have already surrendered at
Your lotus feet, and since we desire to become Your servants, we are obviously
not maintaining a false identification as members of the so-called brhmaa
community. You can easily ascertain this from our words."
Lord Ka might have replied, "I am a cowherd boy, and My proper
469
maidservants and girlfriends are the cowherd girls, the gops. "
The wives might have answered, "True, let them be so. Let them shine forth
if You are embarrassed in front of Your relatives to make brhmaa ladies Your
maidservants. We certainly don't want to embarrass You. We will not go to
Your village but will rather remain in Vndvana, like presiding deities of the
forest. We simply desire to perfect our lives by even a slight trace of
connection with You."
Thus by the spiritual insight of rla Vivantha Cakravart hkura, we
learn that the brhmaas' wives offered to remain at a distance and simply take
the tulas leaves that would fall from the lotus feet of Ka or be crushed by
the feet of His girlfriends when He would embrace them.
The ladies offered to carry these tulas leaves upon their heads. Thus
renouncing the desire to become Ka's intimate girlfriends or maidservants
(a position they knew was difficult to achieve), the young brhmaa ladies
begged to remain in Vndvana forest. If the Lord had then asked "Then what
will your family members say?" they would have replied "We have already
transcended our so-called relatives because we are seeing You, the Supreme
Lord, face to face."
TEXT 30
! $r' '! ' ''r''' ''r'! ' r'! ='!
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ghanti no na pataya pitarau sut v
na bhrt-bandhu-suhda kuta eva cnye
tasmd bhavat-prapadayo patittman no
470
nny bhaved gatir arindama tad vidhehi
SYNONYMS
ghantithey will accept; naus; nanot; patayaour husbands;
pitaraufathers; sutsons; vor; nanot; bhrtbrothers;
bandhuother relatives; suhdaand friends; kutahow then;
evaindeed; caand; anyeother people; tasmttherefore; bhavatYour;
prapadayoat the tips of the lotus feet; patitafallen; tmanmwhose
bodies; nafor us; nanot; anyany other; bhavetthere can be;
gatidestination; arim-damaO chastiser of enemies; tatthat;
vidhehikindly bestow upon us.
TRANSLATION
Our husbands, fathers, sons, brothers, other relatives and friends will no
longer take us back, and how could anyone else be willing to give us shelter?
Therefore, since we have thrown ourselves at Your lotus feet and have no other
destination, please, O chastiser of enemies, grant our desire.
PURPORT
rla Vivantha Cakravart hkura comments as follows: "From their very
youth the brhmaas' wives had heard about Lord Ka's beauty, qualities and
sweetness from the womenfolk of Vndvana village, and also from the flower
ladies, the betel-nut sellers and others. Consequently they always felt ecstatic
love for Ka and were indifferent to their household duties. Their husbands,
seeing them as deviant, doubted them and avoided dealing with them as far as
possible. Now the wives of the brhmaas were ready to formally reject their
so-called families and neighbors, and out of great agitation they were crying
and placing their heads upon Lord Ka's lotus feet, offering obeisances. In
this way, with choking voices, they spoke the above verse. They begged that
471
Lord Ka bestow upon them the benediction that He be their only
destination, that He, the chastiser of enemies, subdue all their enemiesthose
difficulties obstructing them from attaining the Lord."
The wives of the brhmaas simply wanted to serve Lord Ka, and this is
pure Ka consciousness in ecstatic love of Godhead.
TEXT 31
'+'!='!' ='!'
''r'''! '!+''' '' '
''r' '!r' ' r'!''
^'! `!N ='! '''! '' r'!
='! '''' '='r'
r-bhagavn uvca
patayo nbhyasyeran
pit-bhrt-sutdaya
lok ca vo mayopet
dev apy anumanvate
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; patayayour
husbands; na abhyasyeranwill not feel inimical;
pit-bhrt-suta-dayayour fathers, brothers, sons and others; lokthe
general populace; caalso; vatoward you; mayby Me; upetadvised;
devthe demigods; apieven; anumanvateregard favorably.
TRANSLATION
472
The Supreme Personality of Godhead replied: Rest assured that your
husbands will not be inimical toward you, nor will your fathers, brothers, sons,
other relatives or the general populace. I will personally advise them of the
situation. Indeed, even the demigods will express their approval.
TEXT 32
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'!'!'='!''''
na prtaye 'nurgya
hy aga-sago nm iha
tan mano mayi yujn
acirn mm avpsyatha
SYNONYMS
nanot; prtayefor satisfaction; anurgyafor loving attraction;
hicertainly; aga-sagaphysical association; nmfor people; ihain
this world; tattherefore; manayour minds; mayiupon Me;
yujnfixing; acirtvery quickly; mmMe; avpsyathayou will
achieve.
TRANSLATION
For you to remain in My bodily association would certainly not please people
in this world, nor would it be the best way for you to increase your love for Me.
Rather, you should fix your minds on Me, and very soon you will achieve Me.
473
PURPORT
The Lord pointed out that people in general would not appreciate a loving
affair between Lord Ka, who superficially was appearing as a cowherd boy,
and the wives from the brhmaa community. Also, the brhmaa ladies' own
devotion and love would increase most efficiently in separation. In other
words, it would be best all around if they continued to fix their minds on Lord
Ka and thus went on with the process they had been practicing throughout
their lives. The Lord and His bona fide representative, the spiritual master,
expertly engage the Lord's devotees in different types of service so that all of
them can quickly return to His lotus feet.
TEXT 33
'='!!['! '!(?'!'!'
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ravad darand dhynn
mayi bhvo 'nukrtant
na tath sannikarea
pratiyta tato ghn
SYNONYMS
ravatby hearing; darantby seeing the Deity form; dhyntby
meditation; mayifor Me; bhvalove; anukrtantby chanting My names
and qualities; nanot; tathin the same way; sannikareaby literal
474
proximity; pratiytareturn; tatatherefore; ghnto your homes.
TRANSLATION
It is by hearing about Me, seeing My Deity form, meditating upon Me and
chanting My names and glories that love for Me develops, not by physical
proximity. Therefore please go back to your homes.
TEXT 34
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1r''`! '''r''r'!
''5'='! ` '' '! r'!
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r-uka uvca
ity ukt dvija-patnyas t
yaja-va punar gat
te cnasyavas tbhi
strbhi satram aprayan
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itiwith these words;
uktspoken to; dvija-patnyathe wives of the brhmaas; t-they;
yaja-vamto the place of sacrifice; punaagain; gatwent; tethey,
their husbands; caand; anasyavanot inimical; tbhitogether with
them; strbhitheir wives; satramthe sacrificial performance;
aprayanthey completed.
475
TRANSLATION
rla ukadeva Gosvm said: Thus instructed, the wives of the brhmaas
returned to the place of sacrifice. The brhmaas did not find any fault with
their wives, and together with them they finished the sacrifice.
PURPORT
The wives of the brhmaas obeyed Lord Ka's order and returned to the
sacrificial arena of their husbands, whereas the gops, although ordered by
Ka to go home, remained in the forest to dance with Him through the
full-moon night. Both the gops and the brhmaas' wives achieved pure love
of Godhead.
TEXT 35
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tatraik vidht bhartr
bhagavanta yath-rutam
hopaguhya vijahau
deha karmnubandhanam
SYNONYMS
tatrathere; ekone of them; vidhtheld back by force; bhartrby her
husband; bhagavantamthe Supreme Lord, r Ka; yath-rutamas she
476
heard about Him from the others; hdwithin her heart;
upaguhyaembracing; vijahaushe gave up; dehamher material body;
karma-anubandhanamwhich is simply the basis of bondage to material
activity.
TRANSLATION
One of the ladies had been forcibly kept back by her husband. When she
heard the others describe the Supreme Lord Ka, she embraced Him within
her heart and gave up her material body, the basis of bondage to material
activity.
PURPORT
The lady described here was especially devoted to Lord Ka. Upon giving
up her material body, she immediately attained a spiritual body and left the
sacrificial arena to join the Supreme Personality of Godhead.
TEXT 36
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r' ' ='!?' ' !! ''`!'
'r' =' '' '!'!''r='!
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bhagavn api govindas
tenaivnnena gopakn
catur-vidhenayitv
svaya ca bubhuje prabhu
477
SYNONYMS
bhagavnthe Supreme Personality of Godhead; apimoreover;
govindaLord Govinda; tenawith that; evavery same; annenafood;
gopaknthe cowherd boys; catu-vidhenaof four varieties;
aayitvfeeding; svayamHimself; caand; bubhujepartook;
prabhuthe Almighty.
TRANSLATION
Govinda, the Supreme Personality of Godhead, fed the cowherd boys with
that food of four varieties. Then the all-powerful Lord Himself partook of the
preparations.
TEXT 37
=' ^'^'!'='''
^'! `'' '!^''''
' !! !! ''!! '''!
'''' *`''='! `r'
eva ll-nara-vapur
nr-lokam anulayan
reme go-gopa-gopn
ramayan rpa-vk-ktai
SYNONYMS
evamin this manner; llfor pastimes; naraappearing as a human being;
vapuwhose transcendental body; n-lokamhuman society;
478
anulayanimitating; remeHe took pleasure; gothe cows; gopacowherd
boys; gopnmthe cowherd girls; ramayanpleasing; rpawith His beauty;
vkwords; ktaiand actions.
TRANSLATION
Thus the Supreme Lord, appearing like a human being to perform His
pastimes, imitated the ways of human society. He enjoyed pleasing His cows,
cowherd boyfriends and cowherd girlfriends with His beauty, words and
actions.
TEXT 38
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athnusmtya viprs te
anvatapyan ktgasa
yad vivevarayor ycm
ahanma n-viambayo
SYNONYMS
athathen; anusmtyacoming to their senses; viprthe brhmaas;
te-they; anvatapyanfelt great remorse; kta-agasahaving committed sinful
offenses; yatbecause; viva-varayoof the two Lords of the universe,
Ka and Balarma; ycmthe humble supplication; ahanmawe
transgressed; nr-viambayoof those who were deceptively appearing as
479
human beings.
TRANSLATION
The br hmaas then came to their senses and began to feel great remorse.
They thought, "We have sinned, for we have denied the request of the two
Lords of the universe, who deceptively appeared as ordinary human beings."
PURPORT
Lord Ka and Lord Balarma did not try to deceive the brhmaas: They
straightforwardly requested food from them. Rather, the brhmaas deceived
themselves, as indicated by the Sanskrit word n-viambayo, which means
that Ka and Balarma are bewildering for an ordinary human being who
considers Them also to be human. Still, because the wives of the brhmaas
were great devotees of the Lord, the foolish brhmaas received spiritual
benefit and finally came to their senses.
TEXT 39
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dv str bhagavati
ke bhaktim alaukikm
tmna ca tay hnam
anutapt vyagarhayan
480
SYNONYMS
dvobserving; strmof their wives; bhagavatifor the Supreme
Personality of Godhead; ker Ka; bhaktimthe pure devotion;
alaukikmtranscendental to this world; tmnamthemselves; caand;
tayof that; hnamdevoid; anutaptlamenting; vyagarhayanthey
condemned.
TRANSLATION
Taking note of their wives' pure, transcendental devotion for Lord Ka,
the Supreme Personality of Godhead, and seeing their own lack of devotion, the
br hmaas felt most sorrowful and began to condemn themselves.
TEXT 40
'''' 'U=' 9'
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dhig janma nas tri-vd yat tad
dhig vrata dhig bahu-jatm
dhik kula dhik kriy-dkya
vimukh ye tv adhokaje
SYNONYMS
dhikto hell; janmawith the birth; naour; tri-vtthreefold (the first
from the physical parents, the second at the time of brahminical initiation,
481
and the third at the time of initiation into the performances of Vedic
sacrifice); yat tatwhatever; dhikto hell; vratamwith our vow (of
celibacy); dhikto hell; bahu-jatmwith our extensive knowledge;
dhikto hell; kulamwith our aristocratic lineage; dhikto hell;
kriy-dkyamwith our expertise in ritualistic activities;
vimukhainimical; yewho; tuhowever; adhokajeto the
transcendental Personality of Godhead.
TRANSLATION
[The brhmaas said:] To hell with our threefold birth, our vow of celibacy
and our extensive learning! To hell with our aristocratic background and our
expertise in the rituals of sacrifice! These are all condemned because we were
inimical to the transcendental Personality of Godhead.
PURPORT
As explained in the definitions above, the words tri-v janma, or "threefold
birth," refer to 1) physical birth, 2) brahminical initiation and 3) initiation into
the performance of Vedic sacrifice. Everything is useless if one is ignorant of
the Absolute Truth, the Supreme Lord Ka.
TEXT 41
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nna bhagavato my
482
yoginm api mohin
yad vaya guravo n
svrthe muhymahe dvij
SYNONYMS
nnamindeed; bhagavataof the Supreme Lord; mythe illusory
potency; yoginmfor great mystics; apieven; mohinis bewildering;
yatsince; vayamwe; guravathe spiritual masters; nmof society in
general; sva-artheabout our own real interest; muhymahehave become
bewildered; dvijbrhmaas.
TRANSLATION
The illusory potency of the Supreme Lord certainly bewilders even the great
mystics, what to speak of us. As br hmaas we are supposed to be the spiritual
masters of all classes of men, yet we have been bewildered about our own real
interest.
TEXT 42
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aho payata nrm
api ke jagad-gurau
duranta-bhva yo 'vidhyan
mtyu-pn ghbhidhn
483
SYNONYMS
aho payatajust see; nrmof these women; apieven; kefor Lord
Ka; jagat-gurauthe spiritual master of the entire universe;
durantaunlimited; bhvamthe devotion; yawhich; avidhyathas
broken; mtyuof death; pnthe bonds; gha-abhidhnknown as family
life.
TRANSLATION
Just see the unlimited love these women have developed for Lord Ka, the
spiritual master of the entire universe! This love has broken for them the very
bonds of deaththeir attachment to family life.
PURPORT
Superficially, the husbands, fathers, fathers-in-law and so on were the
ladies' gurus, or teachers. Yet the women had become perfect in Ka
consciousness, whereas the men had fallen into the darkness of Ignorance.
According to rla Vivantha Cakravart hkura, upon returning home
the ladies showed transcendental ecstatic symptoms, such as trembling of the
body, shedding of tears, standing of the bodily hairs on end, discoloration of
the complexion, crying out "O pleasure of my life, O Ka!" with faltering
words, and so forth.
rla Vivantha Cakravart goes on to state that while one may object that
it is not fitting for a woman to love anyone other than her husband, here the
husbands themselves point out that they are gurus only in imitation of the
Supreme Lord, who is jagad-guru, the universal teacher and spiritual master.
The husbands noted that the women, having perfected their transcendental
attachment for Ka, did not have even a trace of attachment left for home,
husband, children and so forth. Therefore from that day on the husbands
484
accepted those ladies as their worshipable spiritual masters and no longer
thought of them as their wives or property.
TEXTS 43-44
'!'! '!r'' `!!
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r''!'' O ''! `
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ns dvijti-saskro
na nivso gurv api
na tapo ntma-mms
na auca na kriy ubh
tathpi hy uttama-loke
ke yogevarevare
bhaktir dh na csmka
saskrdimatm api
SYNONYMS
nathere is not; smon their part; dvijti-saskrathe purificatory
rituals pertaining to the twice-born classes of society; nanor;
nivsaresidence; gurauin the rama of a spiritual master (that is,
485
training as a brahmacr); apieven; nano; tapaexecution of austerities;
nano; tma-mmsphilosophical inquiry into the reality of the self;
nano; aucamrituals of cleanliness; nano; kriyritualistic activities;
ubhpious; tath apinevertheless; hiindeed; uttama-lokewhose
glories are chanted by the exalted mantras of the Vedas; ke-for Lord Ka;
yoga-vara-varethe supreme master of all masters of mystic power;
bhaktipure devotional service; dhfirm; nanot; caon the other
hand; asmkamof us; saskra-di-matmwho possess such purification
and so forth; apieven though.
TRANSLATION
These women have never undergone the purificatory rites of the twice-born
classes, nor have they lived as br ahmacr s in the r ama of a spiritual master,
nor have they executed austerities, speculated on the nature of the self,
followed the formalities of cleanliness or engaged in pious rituals. Nevertheless,
they have firm devotion for Lord Ka, whose glories are chanted by the
exalted hymns of the Vedas and who is the supreme master of all masters of
mystic power. We, on the other hand, have no such devotion for the Lord,
although we have executed all these processes.
PURPORT
According to rla rdhara Svm, the husbands were not aware that their
wives had occasionally associated with residents of Vndvana, such as the
flower ladies, and had heard about the beauty and qualities of Ka. The
brhmaas were astonished at their wives' loving devotion for Lord Ka, not
realizing that this devotion had developed as a result of hearing and chanting
about the Lord in the association of His pure devotees.
TEXT 45
486
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nanu svrtha-vimhn
pramattn ghehay
aho na smraym sa
gopa-vkyai sat gati
SYNONYMS
nanuindeed; sva-arthaabout their own true benefit; vimhnmwho
were bewildered; pramattnmwho were intoxicated; gha-haywith their
household endeavors; ahoah; naus; smraym saHe reminded about;
gopa-vkyaiby the words of cowherds; satmof the transcendental souls;
gatithe ultimate destination .
TRANSLATION
Indeed, infatuated as we are with our household affairs, we have deviated
completely from the real aim of our life. But now just see how the Lord,
through the words of these simple cowherd boys, has reminded us of the
ultimate destination of all true transcendentalists.
TEXT 46
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487
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anyath pra-kmasya
kaivalydy-ai pate
itavyai kim asmbhir
asyaitad viambanam
SYNONYMS
anyathotherwise; pra-kmasyaof Him whose every possible desire is
fulfilled; kaivalyaof liberation; diand others; imbenedictions;
patethe master; itavyaiwith those who are meant to be controlled;
kimwhat; asmbhiwith us; asyaof Him who is the absolute controller;
etatthis; viambanampretense.
TRANSLATION
Otherwise, why would the supreme controllerwhose every desire is
already fulfilled and who is the master of liberation and all other transcendental
benedictionsenact this pretense with us, who are always to be controlled by
Him?
PURPORT
Although Lord Ka is the Absolute Truth, He humbly sent His cowherd
boyfriends to beg food from the brhmaas. In so doing, He exposed the
brhmaas' foolish arrogance and established the glories of His own
transcendental beauty by attracting their very wives to surrender at His lotus
feet.
488
TEXT 47
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hitvnyn bhajate ya r
pda-sparaysakt
svtma-dopavargea
tad-yc jana-mohin
SYNONYMS
hitvgiving up; anynothers; bhajateworships; yam-which Lord;
rthe goddess of fortune; pda-sparafor the touch of His lotus feet;
aywith the desire; asaktconstantly; sva-tmaof herself; doathe
faults (of fickleness and pride); apavargeaputting aside; tatHis;
ycbegging; janaordinary humans; mohinbewildering.
TRANSLATION
Hoping for the touch of His lotus feet, the goddess of fortune perpetually
worships Him alone, leaving aside all others and renouncing her pride and
fickleness. That He begs is certainly astonishing to everyone.
PURPORT
The supreme master of the goddess of fortune herself obviously does not
have to beg for food, as pointed out here by the brhmaas, who are finally
manifesting real spiritual intelligence.
489
TEXTS 48-49
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dea kla pthag dravya
mantra-tantrartvijo 'gnaya
devat yajamna ca
kratur dharma ca yan-maya
sa eva bhagavn skd
viur yogevarevara
jto yaduv ity ma
hy api mh na vidmahe
SYNONYMS
deathe place; klatime; pthak dravyamparticular items of
paraphernalia; mantraVedic hymns; tantraprescribed rituals;
tvijapriests; agnayaand the sacrificial fires; devatthe presiding
demigods; yajamnathe performer; caand; kratuthe offering;
dharmathe pious reaction; caand; yatwhom; mayaconstituting;
490
saHe; evaindeed; bhagavnthe Supreme Personality of Godhead;
sktdirectly; viuLord Viu; yoga-vara-varathe Lord of all
mystic controllers; jtataken birth; yaduuamong the Yadu dynasty;
itithus; mawe have heard; hicertainly; apinevertheless;
mhfoolish; na vidmahewe could not understand.
TRANSLATION
All the aspects of sacrificethe auspicious place and time, the various items
of paraphernalia, the Vedic hymns, the prescribed rituals, the priests and
sacrificial fires, the demigods, the patron of the sacrifice, the sacrificial offering
and the pious results obtainedall are simply manifestations of His opulences.
Yet even though we had heard that the Supreme Personality of Godhead,
Viu, the Lord of all mystic controllers, had taken birth in the Yadu dynasty,
we were so foolish that we could not recognize r Ka to be none other than
Him.
TEXT 50
r'' ''! +'!='r'
`'!!''! ``' '''
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''!' `' ='r' '
tasmai namo bhagavate
kykuha-medhase
yan-my-mohita-dhiyo
bhramma karma-vartmasu
491
SYNONYMS
tasmaiunto Him; namaobeisances; bhagavateunto the Supreme
Personality of Godhead; kyaLord Ka; akuha-medhasewhose
intelligence is never restricted; yat-myby whose illusory potency;
mohitabewildered; dhiyawhose minds; bhrammawe are wandering;
karma-vartmasuupon the paths of fruitive activity.
TRANSLATION
Let us offer our obeisances unto Lord Ka, the Supreme Personality of
Godhead. His intelligence is never bewildered, whereas we, confused by His
power of illusion, are simply wandering about on the paths of fruitive work.
TEXT 51
' =' ' !9 '' `''
=''!''!'! $r'!r''!'
='5'r'!' +'!='!'!
'r' '$ r''r'`''
sa vai na dya purua
sva-my-mohittmanm
avijatnubhvn
kantum arhaty atikramam
SYNONYMS
saHe; vaiindeed; naour; dyathe primeval Lord; puruathe
Supreme Personality of Godhead; sva-may-mohita-tmanmof those whose
492
minds have been bewildered by His illusory potency; avijtawho did not
understand; anubhvnmHis influence; kantumto forgive;
arhatishould; atikramamthe offense.
TRANSLATION
We were bewildered by Lord Ka's illusory potency and thus could not
understand His influence as the original Personality of Godhead. Now we hope
He will kindly forgive our offense.
TEXT 52
1r' ='!''' ' r''
`'! r' `r'$ ^''!
'='! ''''
`'!<r'! ' '!'^''
iti svgham anusmtya
ke te kta-helan
didkavo vrajam atha
kasd bht na ccalan
SYNONYMS
itithus; sva-aghamtheir own offense; anusmtyathinking back upon;
keagainst Lord Ka; tethey; kta-helanhaving shown contempt;
didkavawishing to see; vrajamto the village of Nanda Mahrja;
athathen; kastof Kasa; bhtafraid; nanot; caand;
acalanthey went.
493
TRANSLATION
Thus reflecting on the sin they had committed by neglecting Lord Ka,
they became very eager to see Him. But being afraid of King Kasa, they did
not dare go to Vraja.
PURPORT
Realizing their offense against Lord Ka, and finally appreciating His
almighty position, the brhmaas naturally wanted to rush to Vraja and
surrender at the lotus feet of the Lord. But they were afraid that Kasa would
certainly kill them when his spies reported that they had gone to Ka. The
brhmaas' wives were absorbed in ecstatic Ka consciousness and thus went
to Ka anyway, just as the gops, simply to dance with the Lord, traveled in
the dead of night through a forest inhabited by wild animals. But the
brhmaas were not on such an advanced platform of Ka consciousness and
thus, overcome by fear of Kasa, could not see the Lord face to face.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-third Chapter, of
the rmad-Bhgavatam, entitled "The Brhmaas' Wives Blessed."
24. Worshiping Govardhana Hill
In this chapter Lord r Ka crushes the pride of Indra by prohibiting a
sacrifice intended for him and initiating a substitute sacrifice in worship of
494
Govardhana Hill.
When r Ka saw the cowherd men busily preparing for a sacrifice to
Indra, He inquired about it from their king, Nanda. Nanda explained that the
rain given by Indra enables all living entities to maintain their lives, and
therefore this sacrifice would be executed to satisfy him. Ka responded, "It
is because of karma alone that living entities take their birth in a certain body,
experience varieties of happiness and suffering in that body, and then give it
up as the karma pertaining to it runs out. Thus it is karma alone that is our
enemy, our friend, our guru and our lord, and Indra can do nothing to alter the
happiness and distress of anyone, for everyone is tightly bound by his karmic
reactions. The material modes of goodness, passion and ignorance bring about
the creation, maintenance and destruction of this world. The clouds give forth
rain when they are impelled by the mode of passion, and cowherds prosper by
protecting the cows. Furthermore, the cowherds' proper residence is in the
forest and on the hills. Therefore you should offer worship to the cows, the
brhmaas and Govardhana Hill."
After Ka spoke thus, He arranged for the cowherd men to worship
Govardhana with the paraphernalia collected for the sacrifice to Indra. He
then assumed a huge, unprecedented transcendental form and devoured all the
food and other offerings presented to Govardhana. As He did so He
proclaimed to the cowherd community that although they had worshiped
Indra for so long, he had never appeared in person, whereas Govardhana
himself had now manifested before their eyes and eaten their offerings of
foodstuffs. Therefore they should all now offer obeisances to Govardhana Hill.
Then Lord Ka joined the cowherds in offering obeisances to His own newly
assumed form.
TEXT 1
''! ` ='!'
495
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'^' =' ' ' '' r'
'''''?'=''' !! ''!'
1''!! `r'! 9'!'
r-uka uvca
bhagavn api tatraiva
baladevena sayuta
apayan nivasan gopn
indra-yga-ktodyamn
SYNONYMS
r-uka uvcar ukadeva Gosvm said; bhagavnthe Supreme
Personality of Godhead; apialso; tatra evain that same place;
baladevenaby Lord Balarma; sayutajoined; apayatsaw;
nivasanstaying; gopnthe cowherd men; indrafor Indra, the King of
heaven; ygafor the sake of a sacrifice; ktamaking; udyamngreat
endeavor.
TRANSLATION
ukadeva Gosvm said: While staying in that very place with His brother
Baladeva, Lord Ka happened to see the cowherd men busily arranging for a
sacrifice to Indra.
PURPORT
According to rla rdhara Svm and other cryas, the words tatra eva in
this verse indicate that Lord Ka stayed in the village of the brhmaas
whose wives had satisfied Him by their devotion. Thus He gave His mercy to
496
those brhmaas as well as to their chaste wives, who had no one to associate
with except their husbands. In that place the cowherd men, headed by Lord
Ka's father, Nanda Mahrja, were somehow or other preparing an
elaborate sacrifice to Lord Indra, and Lord Ka reacted as follows.
TEXT 2
r'+'5'! ''' +'!='!'
'='! r'! '=' '! '
''''!=''r'! '''
=' (!?''' ! !'!'
tad-abhijo 'pi bhagavn
sarvtm sarva-darana
prarayvanato 'pcchad
vddhn nanda-purogamn
SYNONYMS
tat-abhijabeing in full knowledge about it; apialthough; bhagavnthe
Supreme Lord; sarva-tmthe Supersoul within everyone's heart;
sarva-daranathe omniscient Personality of Godhead;
praraya-avanatabowing down humbly; apcchatHe inquired;
vddhnfrom the elders; nanda-pura-gamnheaded by Mahrja Nanda.
TRANSLATION
Being the omniscient Supersoul, the Supreme Lord Ka already
understood the situation, yet He still humbly inquired from the elders, headed
by His father, Nanda Mahrja.
497
PURPORT
Lord Ka was eager to enact His pastime of lifting Govardhana Hill and
defeating the false pride of Indra, and thus He cleverly inquired from His
father about the imminent sacrifice.
TEXT 3
`''r'! ' ''r' `! '''
'''! =' ''!!r'
` `^' `'' ='! [ '!
`' ='! '!'''r' '^'
kathyat me pita ko 'ya
sambhramo va upgata
ki phala kasya voddea
kena v sdhyate makha
SYNONYMS
kathyatmlet it be explained; meto Me; pitaMy dear father;
kawhat; ayamthis; sambhramaflurry of activity; vaupon you;
upgatacome; kimwhat; phalamthe consequence; kasyafor whose;
vand; uddeasake; kenaby what means; vand; sdhyateis to be
accomplished; makhathis sacrifice.
TRANSLATION
[Lord Ka said:] My dear father, kindly explain to Me what this great
endeavor of yours is all about. What is it meant to accomplish? If this is a ritual
498
sacrifice, then for whose satisfaction is it intended and by what means is it
going to be executed?
TEXT 4
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etad brhi mahn kmo
mahya urave pita
na hi gopya hi sadhn
ktya sarvtmanm iha
asty asva-para-dnm
amitrodsta-vidvim
SYNONYMS
etatthis; brhiplease speak; mahngreat; kmadesire; mahyamto
Me; uravewho am ready to hear faithfully; pitaO father; nanot;
hiindeed; gopyamto be kept secret; hicertainly; sdhnm-of saintly
persons; ktyamthe activities; sarva-tmanmwho see everyone as equal to
themselves; ihain this world; astithere is; asva-para-dnmwho do not
distinguish between what is their own and what is another's;
amitra-udsta-vidvimwho do not distinguish between friends, neutral
parties and enemies.
499
TRANSLATION
Please tell Me about it, O father. I have a great desire to know and am ready
to hear in good faith. Certainly, no secrets are to be kept by saintly
personalities, who see all others as equal to themselves, who have no conception
of "mine" or "another's" and who do not consider who is a friend, who is an
enemy and who is neutral.
PURPORT
Lord Ka's father might have thought that his son was a mere child and
thus could not properly question the validity of a Vedic sacrifice. But the
Lord's clever statement here would certainly have convinced Nanda that r
Ka was making a serious, not a whimsical, inquiry and that a serious answer
should thus be given.
TEXT 5
!''! '='''
!r'='r' 6 ''r'
udsno 'ri-vad varjya
tma-vat suhd ucyate
SYNONYMS
udsnaone who is indifferent; ari-vatjust like an enemy; varjyais to
be avoided; tma-vatlike one's own self; suhta friend; ucyateis said to
be.
500
TRANSLATION
One who is neutral may be avoided like an enemy, but a friend should be
considered like one's own self.
PURPORT
Even if Nanda Mahrja did not see friends, enemies and neutral parties as
entirely equal, Lord Ka, being Nanda Mahrja's son, was certainly a most
trustworthy friend and should therefore not be left out of intimate discussions.
In other words, Nanda Mahrja might have thought that as a householder he
could not act on the highest saintly platform, and thus Lord Ka furnished
additional reasons why His father should trust Him and reveal the entire
purpose of the sacrifice.
According to rla Jva Gosvm, Nanda Mahrja stood silent, doubting his
position of parental aloofness, since Garga Muni had predicted that his son
would be "equal to Nryaa in His qualities," and the young boy had already
conquered and killed many powerful demons.
TEXT 6
5'r='!5'!r='! ' `'! !
''! ''''' r'Br'
=' '' `' '( ''!
'''! '!=' ''! +'=' r'
jatvjtv ca karmi
jano 'yam anutihati
vidua karma-siddhi syd
501
yath nviduo bhavet
SYNONYMS
jtvunderstanding; ajtvnot understanding; caalso;
karmiactivities; janathe common people; ayamthese;
anutihatiperform; viduafor one who is wise;
karma-siddhiachievement of the intended goal of activity; sytarises;
yathas; nanot; aviduafor one who is foolish; bhavetoccurs.
TRANSLATION
When people in this world perform activities, sometimes they understand
what they are doing and sometimes they don't. Those who know what they are
doing achieve success in their work, whereas ignorant people do not.
PURPORT
The Lord here informs His father that people should perform a particular
ceremony or activity only after thoroughly understanding it through
discussion with friends. We should not be blind followers of tradition. If a
person doesn't even know what he's doing, how can he be successful in his
work? This, essentially, is the Lord's argument in this verse. Since r Ka, as
the young child of Nanda, would naturally be expected to show enthusiasm for
His father's religious activities, it was the father's duty to give the son a
thorough explanation of the ceremony.
TEXT 7
r'' r'!='r`''!''! !!
+'='r'! ` =''!r'
502
' ='! ^'! ``r''
'' r' '!'' +'''r'!'
tatra tvat kriy-yogo
bhavat ki vicrita
atha v laukikas tan me
pcchata sdhu bhayatm
SYNONYMS
tatra tvatthat being the case; kriy-yogathis fruitive endeavor;
bhavatmof yours; kimwhether; vicritalearned from the scriptures;
atha vor else; laukikaof ordinary custom; tatthat; meto Me;
pcchatawho am inquiring; sdhuclearly; bhayatmit should be
explained.
TRANSLATION
Such being the case, this ritualistic endeavor of yours should be clearly
explained to Me. Is it a ceremony based on scriptural injunction, or simply a
custom of ordinary society?
TEXT 8
'' ='!'
''' ''! +'!='!'!
' '!r'''!r'' r' ''
r' '+'=''' r' +' r'!'!
503
'!' '='' ''''
r-nanda uvca
parjanyo bhagavn indro
meghs tasytma-mrtaya
te 'bhivaranti bhtn
prana jvana paya
SYNONYMS
r-nanda uvcar Nanda Mahrja said; parjanyathe rain;
bhagavnthe great lord; indraIndra; meghthe clouds; tasyahis;
tma-mrtayapersonal representatives; tethey; abhivarantidirectly
give rain; bhtnmfor all living entities; pranamthe gratification;
jvanamthe life-giving force; paya(like) milk.
TRANSLATION
Nanda Mahrja replied: The great Lord Indra is the controller of the rain.
The clouds are his personal representatives, and they directly provide
rainwater, which gives happiness and sustenance to all creatures.
PURPORT
Without clean rainwater, the earth could not possibly provide food or drink
for anyone, nor could there be cleanliness. Thus it would be difficult to
overestimate the value of rain.
TEXT 9
r' r'!r' ='''''' '
504
='!' '! ''r''H'
='' r' r''! '(
'''r' `r' +'' !
ta tta vayam anye ca
vrmuc patim varam
dravyais tad-retas siddhair
yajante kratubhir nar
SYNONYMS
tamhim; ttamy dear son; vayamwe; anyeothers; caalso;
v-mucmof the clouds; patimthe master; varamthe powerful
controller; dravyaiwith various items; tat-retasby his liquid discharge;
siddhaiproduced; yajantethey worship; kratubhiby fire sacrifices;
narmen.
TRANSLATION
Not only we, my dear son, but also many other men worship him, the lord
and master of the rain-giving clouds. We offer him grain and other
paraphernalia of worship produced through his own discharge in the form of
rain.
PURPORT
Nanda Mahrja patiently tried to explain the "facts of life" to his young
son, r Ka, but in fact Nanda and all the residents of Vndvana would
learn an astonishing lesson, as explained in this chapter.
TEXT 10
505
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'='! `^'$ r'='
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tac-cheeopajvanti
tri-varga-phala-hetave
pus purua-kr
parjanya phala-bhvana
SYNONYMS
tatof that sacrifice; eeaby the remnants; upajvantithey sustain their
lives; tri-vargaconsisting of the three aims of human life (religiosity,
economic development and sense gratification); phala-hetavefor the sake of
fruit; pusmfor persons; purua-krmengaged in human endeavor;
parjanyaLord Indra; phala-bhvanathe means of effecting the intended
goals.
TRANSLATION
By accepting the remnants of sacrifices performed to Indra, people sustain
their lives and accomplish the threefold aims of religiosity, economic
development and sense gratification. Thus Lord Indra is the agent responsible
for the fruitive success of industrious people.
PURPORT
One might object that people sustain themselves by farming, industry and
so on. But as previously mentioned, all human and nonhuman endeavor
506
depends on food and drink, which cannot be produced without ample rain. By
the word tri-varga Nanda further points out that the prosperity achieved
through sacrifice for Indra is meant not merely for sense gratification but also
for religiosity and economic development. Unless people are well fed, it is
difficult for them to execute their duties, and without performance of duty, it
is very difficult to be religious.
TEXT 11
'' ' ='' ' ('
''''''! !r' '
`!'! ''!<''!('! +'!r'
' =' '!'! r' '!! +'''
ya ena visjed dharma
paramparygata nara
kmd dved bhayl lobht
sa vai npnoti obhanam
SYNONYMS
yaanyone who; enamthis; visjetrejects; dharmamthe religious
principle; paramparyafrom traditional authority; gatamreceived;
naraa person; kmtbecause of lust; dvetbecause of enmity;
bhaytbecause of fear; lobhtor because of greed; sahe; vaicertainly;
na pnoticannot achieve; obhanamauspiciousness.
TRANSLATION
This religious principle is based on sound tradition. Anyone who rejects it
507
out of lust, enmity, fear or greed will certainly fail to achieve good fortune.
PURPORT
If a person neglects his religious duties because of lust, envy, fear or greed,
his life will never be brilliant or perfect.
TEXT 12
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r-uka uvca
vaco niamya nandasya
tathnye vrajaukasm
indrya manyu janayan
pitara prha keava
SYNONYMS
r uka uvcar ukadeva Gosvm said; vaca-the words;
niamya-hearing; nandasyaof Mahrja Nanda; tathand also; anyem-of
the others; vraja-okasmthe residents of Vraja; indryain Lord Indra;
manyumanger; janayangenerating; pitaramto His father; prhaspoke;
keavaLord Keava.
TRANSLATION
508
ukadeva Gosvm said: When Lord Keava [Ka] heard the statements of
His father, Nanda, and other senior residents of Vraja, He addressed His father
as follows, to arouse anger in Lord Indra.
PURPORT
rla rdhara Svm explains that Lord Ka's intention was not simply to
insult a demigod, but rather to knock down the great mountain of false pride
that had arisen within the Lord's tiny servant, who was supposed to represent
the Lord as Indra. By lifting Govardhana Hill Lord Ka would thus initiate a
blissful annual festival called Govardhana-pj, and He would further enjoy
the pleasant pastime of dwelling for several days beneath the hill with all His
loving devotees.
TEXT 13
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r-bhagavn uvca
karma jyate jantu
karmaaiva pralyate
sukha dukha bhaya kema
karmaaivbhipadyate
SYNONYMS
509
r-bhagavn uvcathe Supreme Personality of Godhead said; karmaby
the force of karma; jyatetakes birth; jantuthe living entity;
karmaby karma; evaalone; pralyatehe meets his destruction;
sukhamhappiness; dukhamunhappiness; bhayamfear;
kemamsecurity; karma evaby karma alone; abhipadyateare obtained.
TRANSLATION
Lord Ka said: It is by the force of karma that a living entity takes birth,
and it is by karma alone that he meets his destruction. His happiness, distress,
fear and sense of security all arise as the effects of karma.
PURPORT
Lord Ka minimized the importance of the demigods by speaking the
philosophy known as Karma-vda or Karma-mms, which, basically, is
atheism with a belief in reincarnation. According to this philosophy, there are
subtle laws of nature that reward or punish us according to how we act: "As
you sow, so shall you reap." In a future life one reaps the fruit of his present
work, and this is the sum and substance of reality. Lord Ka, being God
Himself, could hardly be a serious proponent of this mediocre philosophy. In
the role of a young boy He was simply teasing His pure devotees by preaching
it.
rla Jva Gosvm points out that Lord Ka was thinking, "Why are these
eternal associates of Mine, appearing as My father and other relatives and
friends, so caught up in this worship of Indra?" Thus although the Lord's main
purpose was to take away the false pride of Indra, He also wanted to remind
His eternal devotees that they need not divert their attention to other
so-called gods, since in fact His devotees were already living with the Supreme
Absolute Truth, the almighty Lord Himself.
510
TEXT 14
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asti ced vara kacit
phala-rpy anya-karmam
kartra bhajate so 'pi
na hy akartu prabhur hi sa
SYNONYMS
astithere is; cetif hypothetically; varaa supreme controller;
kacitsomeone; phala-rpserving to award fruitive results;
anya-karmamof the activities of other persons; kartramthe performer
of activity; bhajatedepends upon; saHe; apieven; nanot; hiafter
all; akartuof one who performs no activity; prabhuthe master;
hicertainly; saHe.
TRANSLATION
Even if there is some supreme controller who awards all others the results of
their activities, He must also depend upon a performer's engaging in activity.
After all, there is no question of being the bestower of fruitive results unless
fruitive activities have actually been performed.
PURPORT
Here Lord Ka argues that if there is a supreme controller, He must
511
depend on a performer of activity to reciprocate with and must therefore also
be subject to the laws of karma, being obliged to award happiness and distress
to conditioned souls according to the laws of good and evil.
This superficial argument neglects the obvious point that the laws of nature
that prescribe the good and bad results of pious and impious acts are
themselves creations of the all-good Supreme Lord. Being the creator and
sustainer of these laws, the Lord is not subject to them. Furthermore, the Lord
is not dependent on the work of the conditioned souls, since He is satisfied
and complete within Himself. Out of His all-merciful nature He awards the
results appropriate to our activities. That which we call destiny, fate or karma
is an elaborate and subtle system of rewards and punishments meant for
gradually encouraging conditioned souls to evolve to the stage of perfect
consciousness, which is their original, constitutional nature.
The Supreme Personality of Godhead has so dexterously formulated and
applied the laws of material nature governing punishment and reward for
human behavior that the living being is discouraged from sin and encouraged
toward goodness without suffering any significant interference with his free
will as an eternal soul.
In contrast to the material nature, the Lord exhibits His essential nature in
the spiritual world, where He reciprocates the eternal love of His pure
devotees. Such loving affairs are based completely on the mutual freedom of
the Lord and His devotees, not on a mechanical reciprocation of coinciding
selfish interests. The Supreme Lord, assisted by His pure devotees, repeatedly
offers the conditioned souls of this world the opportunity to give up their
bizarre attempt at exploiting the material universe and go back home, back to
Godhead, for an eternal life of bliss and knowledge. Considering all these
points, the atheistic arguments given here by Lord Ka in a playful mood are
not to be taken seriously.
TEXT 15
512
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kim indreeha bhtn
sva-sva-karmnuvartinm
anennyath kartu
svabhva-vihita nm
SYNONYMS
kimwhat; indreawith Indra; ihahere; bhtnmfor living entities;
sva-svaeach their own; karmaof fruitive action; anuvartinmwho are
experiencing the consequences; anena(Indra) who is incapable;
anyathotherwise; kartumto make; svabhvaby their conditioned
natures; vihitamthat which is ordained; nmfor men.
TRANSLATION
Living beings in this world are forced to experience the consequences of
their own particular previous work. Since Lord Indra cannot in any way change
the destiny of human beings, which is born of their own nature, why should
people worship him?
PURPORT
Lord Ka's argument here is not a negation of free will. If one accepts the
existence of karma as a system of laws awarding reactions for our present
activities, then we ourselves, according to our nature, will decide our future.
Our happiness and distress in this life have already been adjudicated and fixed
513
according to our previous activities, and not even the demigods can change
that. They must award us the prosperity or poverty, sickness or health,
happiness or distress due us by our previous work. However, we still retain the
freedom to select a pious or impious mode of activity in this life, and the
choice we make will determine our future suffering and enjoyment.
For example, if I was pious in my last life, in this life the demigods may
award me great material wealth. But I am free to spend my riches for good or
for bad purposes, and my choice will determine my future life. Thus, although
no one can change the karmic results due him in this life, everyone still retains
his free will, by which he determines what his future situation will be. Lord
Ka's argument here is quite interesting; however, it neglects the overriding
consideration that we are all eternal servants of God and must satisfy Him by
all that we do.
TEXT 16
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svabhva-tantro hi jana
svabhvam anuvartate
svabhva-stham ida sarva
sa-devsura-mnuam
SYNONYMS
svabhvaof his conditioned nature; tantraunder the control; hi-indeed;
janaa person; svabhvamhis nature; anuvartatehe follows;
514
svabhva-sthambased on conditioned propensities; idamthis world;
sarvamentire; satogether with; devathe demigods; asurathe demons;
mnuamand humankind.
TRANSLATION
Every individual is under the control of his own conditioned nature, and
thus he must follow that nature. This entire universe, with all its demigods,
demons and human beings, is based on the conditioned nature of the living
entities.
PURPORT
Lord Ka here elaborates upon the argument given in the previous verse.
Since everything depends on svabhva, or one's conditioned nature, why
bother worshiping God or the demigods? This argument would be sublime if
svabhva, or conditioned nature, were all-powerful. But unfortunately it is not.
There is a supreme controller and we must worship Him, as Lord Ka will
emphatically reveal in this chapter of the rmad-Bhgavatam. For now,
however, He is content to tease His relatives.
TEXT 17
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`' =' ! `H
dehn uccvac jantu
prpyotsjati karma
515
atrur mitram udsna
karmaiva gurur vara
SYNONYMS
dehnmaterial bodies; ucca-avacnhigh-and low-class; jantuthe
conditioned living entity; prpyaobtaining; utsjatigives up; karmaby
the reactions of his material activities; atruhis enemy; mitramfriend;
udsnaand neutral party; karmamaterial work: eva-alone; guruhis
spiritual master; varahis lord.
TRANSLATION
Because it is kar ma that causes the conditioned living entity to accept and
then give up different high-and low-grade material bodies, this kar ma is his
enemy, friend and neutral witness, his spiritual master and controlling lord.
PURPORT
Even the demigods are bound and limited by the laws of karma. That Indra
himself is subordinate to the laws of karma is explicitly stated in the
Brahma-sahit (5.54): yas tv indra-gopam atha vendram aho
sva-karma-bandhnurpa-phala-bhjanam tanoti. The Supreme Lord,
Govinda, awards all creatures the appropriate results of their work. This is as
true for mighty Indra, the lord of the material heavens, as it is for the germ
called indra-gopa. The Bhagavad-gt (7.20) also states, kmais tais tair
hta-jn prapadyante 'nya-devat. Only those who have lost their
intelligence because of various material desires surrender unto demigods rather
than worship the Supreme Lord. In fact, the demigods cannot award benefits
to anyone independently, as stated by Lord Ka in the Gt: mayaiva vihitn
hi tn. All benefits are ultimately issued by the Lord Himself.
Thus it is not altogether incorrect to say that demigod worship is useless,
516
since even the demigods are under the laws of karma. In fact, this is the case.
But Lord Ka, the Supreme Absolute Truth, is not subordinate to the law of
karma; rather, He can independently offer or withhold His favor. This is
confirmed in the verse from the Brahma-sahit quoted above, the third line
of which is karmi nirdahati kintu ca bhakti-bhjm: [Bs. 5.54] "The Supreme
Lord burns up all the accumulated karma of those engaged in His loving
service." Not only is Lord Ka above the laws of material action and
reaction, but He can immediately dissolve these laws for anyone who satisfies
Him through loving service. Thus the almighty God is supreme in absolute
freedom, and by surrendering to Him we can escape the bonds of karma and
stop accepting their dismal rule as supreme.
TEXT 18
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tasmt sampjayet karma
svabhva-stha sva-karma-kt
anjas yena varteta
tad evsya hi daivatam
SYNONYMS
tasmttherefore; sampjayetone should fully worship; karmahis
prescribed activity; svabhvain the position corresponding to his own
conditioned nature; stharemaining; sva-karmahis own prescribed duty;
ktperforming; ajaswithout difficulty; yenaby which; vartetaone
517
lives; tatthat; evacertainly; asyahis; hi-indeed; daivatamworshipable
deity.
TRANSLATION
Therefore one should seriously worship work itself. A person should remain
in the position corresponding to his nature and should perform his own duty.
Indeed, that by which we may live nicely is really our worshipable deity.
PURPORT
Lord Ka here proposes the modern if absurd philosophy that our work or
occupation is really God and that we should therefore simply worship our
work. Upon close scrutiny, we observe that our work is nothing more than the
interaction of the material body with material nature, as Lord Ka Himself
states~ in a more serious mood, in the Bhagavad-gt (3.28): gu gueu
vartanta. Karma-mms philosophy accepts that good activity in this life will
give us a better next life. If this is true, there must be some type of conscious
soul different from the body. And if that is the case, why should a
transcendental soul worship the interaction of the temporary body with
material nature? If the words sampjayet karma here mean that one should
worship the laws of karma governing our activities, then one may astutely ask
what it means to worship laws and, indeed, what might be the origin of such
laws and who is maintaining them. To say that laws have created or are
maintaining the world is a meaningless proposition, since there is nothing
about the nature of a law that indicates it could generate the existential
situation it is supposed to govern. In fact, worship is meant for Ka Himself,
and this real conclusion will be clearly revealed in this chapter.
TEXT 19
518
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jvyaikatara bhva
yas tv anyam upajvati
na tasmd vindate kema
jrn nry asat yath
SYNONYMS
jvyasustaining his life; ekataramone; bhvamentity; yawho;
tubut; anyamanother; upajvatiresorts to; nanot; tasmtfrom that
one; vindategains; kemamreal benefit; jrtfrom a paramour; nra
woman; asatwho is unchaste; yathas.
TRANSLATION
If one thing is actually sustaining our life but we take shelter of something
else, how can we achieve any real benefit? We would be like an unfaithful
woman, who can never achieve any actual benefit by consorting with her
paramour.
PURPORT
The word kemam means actual prosperity, not merely the accumulation of
money. Here Lord Ka boldly argues that just as a woman can never achieve
actual dignity or enlightenment from an illicit lover, the residents of
Vndvana will never be happy by neglecting the real source of their
prosperity and worshiping Indra instead. According to rla Jva Gosvm, the
519
audacity that child Ka displayed before His father and other elders should
be understood as an exhibition of transcendental anger aroused when He saw
His eternal devotees worshiping an insignificant demigod.
TEXT 20
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varteta brahma vipro
rjanyo rakay bhuva
vaiyas tu vrtay jvec
chdras tu dvija-sevay
SYNONYMS
vartetalives; brahmaby the Vedas; viprathe brhmaa;
rjanyathe member of the ruling class; rakayby protection; bhuvaof
the earth; vaiyathe vaiya; tuon the other hand; vrtayby trade;
jvetlives; drathe dra; tuand; dvija-sevayby serving the
twice-born brhmaas, katriyas and vaiyas.
TRANSLATION
The br hmaa maintains his life by studying and teaching the Vedas, the
member of the royal order by protecting the earth, the vai ya by trade, and the
dr a by serving the higher, twice-born classes.
520
PURPORT
After glorifying karma, or work, Lord Ka now explains what He means
by prescribed duties born of one's nature. He was not referring to anv
whimsical activity, but rather to the religious duties prescribed in the
varrama, or Vedic social system.
TEXT 21
`''='!!''!! '!
`' r' '' ' ''r'
='!r'! 'r' =' ''! r''
=''' !! =' '''! '''!'
ki-vijya-go-rak
kusda tryam ucyate
vrt catur-vidh tatra
vaya go-vttayo 'niam
SYNONYMS
kifarming; vijyacommerce; go-rakand protecting cows;
kusdam-banking; tryamthe fourth; ucyateis said; vrtthe
occupational duty; catu-vidhfourfold; tatraamong these; vayamwe;
go-vttayaengaged in protecting the cows; aniamwithout cessation.
TRANSLATION
The occupational duties of the vai ya are conceived in four divisions:
farming, commerce, cow protection and moneylending. Out of these, we as a
521
community are always engaged in cow protection.
TEXT 22
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sattva rajas tama iti
sthity-utpatty-anta-hetava
rajasotpadyate vivam
anyonya vividha jagat
SYNONYMS
sattvamgoodness; rajapassion; tamaand ignorance; itithus;
sthitiof maintenance; utpatticreation; antaand destruction;
hetavathe causes; rajasby the mode of passion; utpadyateis generated;
vivamthis universe; anyonyamby combination of male and female;
vividhambecomes variegated; jagatthe world.
TRANSLATION
The causes of creation, maintenance and destruction are the three modes of
naturenamely goodness, passion and ignorance. In particular, the mode of
passion creates this universe and through sexual combination causes it to
become full of variety.
PURPORT
522
Anticipating the possible objection that a livelihood based on cows
certainly depends on Lord Indra, who supplies rain, Lord Ka here
introduces a mechanistic theory of existence known as atheistic Skhya. The
tendency to attribute exclusive causality to the apparently mechanistic
functions of nature is an old tendency indeed. Five thousand years ago Lord
Ka referred to a doctrine already well known in human society.
TEXT 23
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rajas codit megh
varanty ambni sarvata
prajs tair eva sidhyanti
mahendra ki kariyati
SYNONYMS
rajasby passion; coditimpelled; meghthe clouds; varantipour
down; ambnitheir water; sarvataeverywhere; prajthe population;
taiby that water; evasimply; sidhyantimaintain their existence;
mah-indrathe great Indra; kimwhat; kariyatican do.
TRANSLATION
Impelled by the material mode of passion, the clouds pour down their rain
everywhere, and by this rain all creatures gain their sustenance. What has the
523
great Indra to do with this arrangement?
PURPORT
Lord Ka continues His mechanistic explanation of existence, concluding
mahendra ki kariyati: "Who needs the great Indra, since the rain, sent by
the clouds, which in turn are impelled by the mode of passion, is actually
producing everyone's food?" The word sarvata indicates that the clouds
magnanimously send their rain even on the ocean, rocks and barren land,
where there is no apparent necessity for such sweet water.
TEXT 24
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na na purojanapad
na grm na gh vayam
vanaukasas tta nitya
vana-aila-nivsina
SYNONYMS
nanot; nafor us; purathe cities; jana-paddeveloped inhabited
area; nanot; grmvillages; nanot; ghliving in permanent homes;
vayamwe; vana-okasadwelling in the forests; ttaMy dear father;
nityamalways; vanain the forests; ailaand on the hills;
nivsinaliving.
524
TRANSLATION
My dear father, our home is not in the cities or towns or villages. Being
forest dwellers, we always live in the forest and on the hills.
PURPORT
Lord Ka here points out that the residents of Vndvana should
recognize their relationship with Govardhana Hill and with the forests of
Vndvana, and not worry about a distant demigod like Indra. Having
concluded His argument, Lord Ka makes a radical proposal in the following
verse.
TEXT 25
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tasmd gav brhmanm
adre crabhyat makha
ya indra-yga-sambhrs
tair aya sdhyat makha
SYNONYMS
tasmttherefore; gavmof the cows; brhmanmof the brhmaas;
adreand of the hill (Govardhana); caalso; rabhyatmlet it begin;
makhathe sacrifice; yewhich; indra-ygafor the sacrifice to Indra;
525
sambhrthe ingredients; taiby them; ayamthis; sdhyatmmay it
be carried out; makhathe sacrifice.
TRANSLATION
Therefore may a sacrifice for the pleasure of the cows, the br hmaas and
Govardhana Hill begin! With all the paraphernalia collected for worshiping
Indra, let this sacrifice be performed instead.
PURPORT
Lord Ka is famous as go-brhmaa-hita, the well-wishing friend of the
cows and the brhmaas. Lord Ka specifically included the local brhmaas
in His proposal because He is always devoted to those who are devoted to the
godly Vedic culture.
TEXT 26
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pacyant vividh pk
spnt pyasdaya
sayvppa-akulya
sarva-doha ca ghyatm
SYNONYMS
pacyantmlet the people cook; vividhmany varieties; pkof cooked
526
foods; spa-antending with liquid vegetable preparations;
pyasa-dayabeginning with sweet rice; sayva-ppafried and baked
cakes; akulyalarge, round cakes made from rice flour; sarva-all;
dohawhat is obtained by milking the cows; caand; ghyatmlet it be
taken.
TRANSLATION
Let many different kinds of food be cooked, from sweet rice to vegetable
soups! Many kinds of fancy cakes, both baked and fried, should be prepared.
And all the available milk products should be taken for this sacrifice.
PURPORT
The word spa indicates bean broth and also liquid vegetables. Thus to
celebrate the Govardhana-pj, Lord Ka called for hot preparations such as
soup, cold preparations like sweet rice, and all types of milk products.
TEXT 27
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hyantm agnaya samyag
brhmaair brahma-vdibhi
anna bahu-gua tebhyo
deya vo dhenu-daki
527
SYNONYMS
hyantmshould be invoked; agnayathe sacrificial fires; samyakin the
proper manner; brhmaaiby the brhmaas; brahma-vdibhi-who are
learned in the Vedas; annam-food; bahu-guamwell prepared; tebhyato
them; deyamshould be given; vaby you; dhenu-dakicows and other
gifts as remuneration.
TRANSLATION
The br hmaas who are learned in the Vedic mant r as must properly invoke
the sacrificial fires. Then you should feed the priests with nicely prepared food
and reward them with cows and other gifts.
PURPORT
According to rla rdhara Svm, Lord r Ka instructed His father
and other residents of Vndvana in the technical details of this Vedic
sacrifice to assure the quality of the sacrifice and also to inspire Nanda and the
others with faith in the concept of such a sacrifice. Thus the Lord mentioned
that there must be orthodox brhmaas, regular sacrificial fires and proper
distribution of charity. And things were to be done in the order given by the
Lord.
TEXT 28
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anyebhya cva-cla-
patitebhyo yathrhata
yavasa ca gav dattv
giraye dyat bali
SYNONYMS
anyebhyato the others; caalso; -va-claeven down to the dogs
and the dog-eaters; patitebhyato such fallen persons; yathas; arhatais
proper in each case; yavasamgrass; caand; gavmto the cows;
dattvhaving given; girayeto the mountain called Govardhana;
dyatmshould be presented; balirespectful offerings.
TRANSLATION
After giving the appropriate food to everyone else, including such fallen
souls as dogs and dog-eaters, you should give grass to the cows and then present
your respectful offerings to Govardhana Hill.
TEXT 29
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sv-alakt bhuktavanta
sv-anulipt su-vsasa
529
pradaki ca kuruta
go-viprnala-parvatn
SYNONYMS
su-alakthandsomely adorned; bhuktavantahaving eaten to your
satisfaction; su-anuliptanointed with auspicious sandalwood pulp;
su-vsasawearing fine garments; pradakimcircumambulation;
caand; kurutayou should perform; goof the cows; viprathe
brhmaas; analathe sacrificial fires; parvatnand the hill, Govardhana.
TRANSLATION
After everyone has eaten to his satisfaction, you should all dress and
decorate yourselves handsomely, smear your bodies with sandalwood paste and
then circumambulate the cows, the br hmaas, the sacrificial fires and
Govardhana Hill.
PURPORT
Lord Ka wanted all the human beings and even the animals to eat nice
bhagavat-prasdam, sanctified foods offered to the Lord. To enthuse His
relatives with a festive mood, He requested them to dress beautifully with fine
clothes and ornaments and to refresh their bodies with luxurious sandalwood
paste. The essential activity, however, was the circumambulation of the holy
brhmaas, cows, sacrificial fires and especially Govardhana Hill.
TEXT 30
r''' 'r' r'!r'
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530
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etan mama mata tta
kriyat yadi rocate
aya go-brhmadr
mahya ca dayito makha
SYNONYMS
etatthis; mamaMy; matamidea; ttaO father; kriyatmmay it be
carried out; yadiif; rocateit is pleasing; ayamthis;
go-brhmaa-adrmfor the cows, brhmaas and Govardhana Hill;
mahyamfor Me; caalso; dayitacherished; makhasacrifice.
TRANSLATION
This is My idea, O father, and you may carry it out if it appeals to you. Such
a sacrifice will be very dear to the cows, the br hmaas and Govardhana Hill,
and also to Me.
PURPORT
Whatever is pleasing to the brhmaas, the cows and the Supreme Lord
Himself is auspicious and beneficial for the entire world. Spiritually blind
"modern" people do not understand this and instead adopt a "scientific"
approach to life that is rapidly destroying the entire earth.
TEXT 31
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r-uka uvca
kltman bhagavat
akra-darpa-jighsay
prokta niamya nanddy
sdhv aghanta tad-vaca
SYNONYMS
r-uka uvcar ukadeva Gosvm said; kla-tmanmanifesting as the
force of time; bhagavatby the Supreme Personality of Godhead; akraof
Indra; darpathe pride; jighsaywith a desire to destroy; proktamwhat
was spoken; niamyahearing; nanda-dyNanda and the other elder
cowherd men; sdhuas excellent; aghantathey accepted; tat-vacaHis
words.
TRANSLATION
ukadeva Gosvm said: Lord Ka, who is Himself powerful time, desired
to destroy the false pride of Lord Indra. When Nanda and the other senior men
of Vndvana heard r Ka's statement, they accepted His words as proper.
TEXTS 32-33
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532
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tath ca vyadadhu sarva
yathha madhusdana
vcayitv svasty-ayana
tad-dravyea giri-dvijn
upahtya baln samyag
dt yavasa gavm
go-dhanni purasktya
giri cakru pradakiam
SYNONYMS
taththus; caand; vyadadhuthey executed; sarvameverything;
yathas; haHe spoke; madhusdanaLord Ka; vcayitvmaking
(the brhmaas) recite; svasti-ayanamthe auspicious chants;
tat-dravyeawith the paraphernalia intended for Indra's sacrifice; girito
the hill; dvijnand the brhmaas; upahtyaoffering; balnthe
presentations of tribute; samyakall together; dtrespectfully;
yavasamgrass; gavmto the cows; go-dhannithe bulls, cows and calves;
purasktyaplacing in front; girimof the hill; cakruthey performed;
pradakiamcircumambulation.
533
TRANSLATION
The cowherd community then did all that Madhusdana had suggested.
They arranged for the br hmaas to recite the auspicious Vedic mant r as, and
using the paraphernalia that had been intended for Indra's sacrifice, they
presented offerings to Govardhana Hill and the br hmaas with reverential
respect. They also gave grass to the cows. Then, placing the cows, bulls and
calves in front of them, they circumambulated Govardhana.
PURPORT
The residents of Vndvana were simply devoted to Lord Ka; that was
the sum and substance of their existence. Being the Lord's eternal associates,
they were ultimately not concerned with Lord Indra or ritualistic sacrifice, and
they were certainly not interested in the mechanistic philosophy that Ka
had just spoken to them. They simply loved Ka, and out of intense affection
they did exactly what He had requested.
Their simple loving mentality was not small-mindedness or ignorance, since
they were devoted to the Supreme Absolute Truth, who contains within
Himself all existence. Thus the residents of Vndvana constantly experienced
the highest, essential truth underlying all other truthsand that is r Ka
Himself, the cause of all causes and that which sustains the existence of all
that exists. The residents of Vndvana were overwhelmed in loving service to
that Supreme Absolute Truth; therefore they were the most fortunate, most
intelligent and most pragmatic of all living beings.
TEXT 34
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r' '!Ò ='^'" ` `r'!
534
!! '''N `'!='''! !
!!''r'' ''!'!''
ansy anaud-yuktni
te cruhya sv-alakt
gopya ca ka-vryi
gyantya sa-dvijia
SYNONYMS
ansiwagons; anaut-yuktniyoked with oxen; tethey; caand;
ruhyariding; su-alaktnicely ornamented; gopyathe cowherd
women; caand; ka-vryithe glories of Lord Ka;
gyantyasinging; satogether with; dvijaof the brhmaas; iathe
benedictions.
TRANSLATION
As the beautifully ornamented cowherd ladies followed along, riding on
wagons drawn by oxen, they sang the glories of Lord Ka, and their songs
mingled with the br hmaas' chanting of benedictions.
TEXT 35
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kas tv anyatama rpa
535
gopa-virambhaa gata
ailo 'smti bruvan bhri
balim dad bhad-vapu
SYNONYMS
kaLord Ka; tuand then; anyatamamanother;
rpamtranscendental form; gopa-virambhaamfor generating the faith of
the cowherds; gataassumed; ailathe mountain; asmiI am, iti-these
words; bruvansaying; bhriabundant; balimthe offerings; datHe
devoured; bhat-vapuin His huge form.
TRANSLATION
Ka then assumed an unprecedented, huge form to instill faith in the
cowherd men. Declaring "I am Govardhana Mountain!" He ate the abundant
offerings.
PURPORT
In Chapter Twenty-four of Ka, the Supreme Personality of Godhead, rla
Prabhupda writes, "When everything was complete, Ka assumed a great
transcendental form and declared to the inhabitants of Vndvana that He
was Himself Govardhana Hill in order to convince the devotees that
Govardhana Hill and Ka are identical. Then Ka began to eat all the food
offered there. The identity of Ka and Govardhana Hill is still honored, and
great devotees take rocks from Govardhana Hill and worship them exactly as
they worship the Deity of Ka in the temples. The followers of the Krsna
consciousness movement may therefore collect small rocks or pebbles from
Govardhana Hill and worship them at home, because this worship is as good as
Deity worship."
Lord Ka had induced the residents of Vndvana to assume a significant
536
risk on His behalf. He convinced them to neglect a sacrifice to what is, after
all, the powerful government of the universe and to worship a hill called
Govardhana instead. The cowherd community did all this simply out of love
for Ka, and now to convince them that their decision was correct, Lord
Ka appeared in an unprecedented, huge transcendental form and
demonstrated that He Himself was Govardhana Hill.
TEXT 36
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tasmai namo vraja-janai
saha cakra tmantmane
aho payata ailo 'sau
rp no 'nugraha vyadht
SYNONYMS
tasmaito Him; namaobeisances; vraja-janaiwith the people of Vraja;
sahatogether; cakreHe made; tmanby Himself; tmaneto Himself;
ahoah; payatajust see; ailahill; asauthis; rpmanifest in person;
naupon us; anugrahammercy; vyadhthas bestowed.
TRANSLATION
Together with the people of Vraja, the Lord bowed down to this form of
Govardhana Hill, thus in effect offering obeisances to Himself. Then He said,
537
"Just see how this hill has appeared in person and bestowed mercy upon us!
PURPORT
It is clear from this verse that Lord Ka had expanded Himself and was
appearing in His normal form among the festival-goers of Vndvana while
simultaneously manifesting Himself as the great form of Govardhana Hill.
Thus, in His form as a child, Ka led the residents of Vndvana in bowing
down to His new incarnation as Govardhana Hill, and to all He pointed out
the great mercy bestowed by this divine form of Govardhana. Lord Ka's
amazing transcendental activities were certainly in keeping with the festive
atmosphere.
TEXT 37
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eo 'vajnato martyn
kma-rp vanaukasa
hanti hy asmai namasyma
armae tmano gavm
SYNONYMS
eathis one; avajnatathose who are neglectful; martynmortals;
kma-rpassuming any form at will (such as that of the snakes who live
upon the hill); vana-okasaresidents of the forest; hantiwill kill;
hicertainly; asmaito him; namasymalet us pay our obeisances;
538
armaefor the protection; tmanaof ourselves; gavmand of the cows.
TRANSLATION
"This Govardhana Hill, assuming any form he wishes, will kill any residents
of the forest who neglect him. Therefore let us pay our obeisances to him for
the safety of ourselves and our cows."
PURPORT
Kma-rp indicates that the form of Govardhana can manifest as
poisonous snakes, wild animals, falling rocks and so on, all of which are
competent to kill a human being.
According to rla rdhara Svm, the Lord presented six theoretical
points in this chapter: 1) that karma alone is sufficient to determine one's
destiny; 2) that one's conditioned nature is the supreme controller; 3) that the
modes of nature are the supreme controller; 4) that the Supreme Lord is simply
a dependent aspect of karma; 5) that He is under the control of karma; and 6)
that one's occupation is the actual worshipable deity.
The Lord presented these arguments not because He believed them but
rather because He wanted to stop the impending sacrifice to Indra and divert
it to Himself in the form of Govardhana Hill. In this way the Lord desired to
agitate that falsely proud demigod.
TEXT 38
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539
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ity adri-go-dvija-makha
vsudeva-pracodit
yath vidhya te gop
saha-k vraja yayu
SYNONYMS
itiin this manner; adrito Govardhana Hill; gothe cows; dvijaand the
brhmaas; makhamthe great sacrifice; vsudevaby Lord Ka;
pracoditurged; yathproperly; vidhyaexecuting; tethey;
gopthe cowherds; saha-ktogether with Lord Ka; vrajamto
Vraja; yayuthey went.
TRANSLATION
The members of the cowherd community, having thus been inspired by Lord
Vsudeva to properly execute the sacrifice to Govardhana Hill, the cows and
the br hmaas, returned with Lord Ka to their village, Vraja.
PURPORT
Although the Govardhana-pj was performed in a blissful and successful
way, the matter was hardly finished. Lord Indra is, after all, tremendously
powerful, and he received the news of the Govardhana sacrifice with burning
anger. What ensued will be described in the following chapter.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-fourth Chapter,
of the rmad-Bhgavatam, entitled "Worshiping Govardhana Hill."
540
25. Lord Ka Lifts Govardhana Hill
This chapter describes how Lord Indra was overcome by anger when the
residents of Vraja canceled his sacrifice, how he tried to punish them by
sending forth a devastating rainfall to Vndvana, and how Lord r Ka
protected Gokula by lifting Govardhana Hill and for seven days using it as an
umbrella to ward off the rain.
Indra, angered at the disruption of the sacrifice meant for him and falsely
presuming himself the supreme controller, said, "People often give up the
pursuit of transcendental knowledge-the means for self-realization-and
imagine that they can cross over the ocean of material existence by mundane
fruitive sacrifices. Similarly, these cowherd men have become intoxicated by
pride and have offended me by taking shelter of an ignorant, ordinary
child-Ka."
To remove this supposed pride of the residents of Vraja, Indra sent the
clouds known as Svartaka, whose function is to facilitate the destruction of
the world. He sent them to harass the Vrajavss with downpours of rain and
hail. The cowherd community was very disturbed by this and approached
Ka for shelter. Understanding that this trouble was the work of Indra,
Ka decided to smash to pieces Indra's false prestige, and thus He lifted
Govardhana Hill with one hand. He then invited the entire cowherd
community to take shelter in the dry space beneath the mountain. For seven
successive days He held up the hill, until Indra finally understood Ka's
mystic power and ordered the clouds to withdraw.
When the cowherd villagers emerged from beneath the mountain, Ka
put Govardhana Hill back in its proper place. The cowherds were in ecstasy,
541
showing loving symptoms such as flowing tears and bodily hairs standing on
end. They embraced Ka and offered Him benedictions according to their
respective positions, while the demigods in heaven rained down flowers and
sang the Lord's praises.
TEXT 1
''! ` ='!'
1r'!r'' '' '!
='5'!'' ='$r'! ' ''
!! '' +'' `'!'!' +''!
'!+''N `! '' $
r-uka uvca
indras tadtmana pj
vijya vihat npa
gopebhya ka-nthebhyo
nanddibhya cukopa ha
SYNONYMS
r-uka uvcar ukadeva Gosvm said; indraLord Indra; tadthen;
tmanahis own; pjmworship; vijyaunderstanding;
vihatmdiverted; npaO King (Parkit); gopebhyaat the cowherds;
ka-nthebhyawho took Ka as their Lord; nanda-dibhya-headed by
Nanda Mahrja; cukopa hahe became angry.
TRANSLATION
ukadeva Gosvm said: My dear King Parkit, when Indra understood that
542
his sacrifice had been put aside, he became furious with Nanda Mahrja and
the other cowherd men, who were accepting Ka as their Lord.
PURPORT
At the very beginning of this chapter ukadeva Gosvm reveals the
foolishness of Indra and the absurdity of his anger. Indra was frustrated
because the residents of Vndvana accepted r Ka as their Lord. But the
simple fact is that r Ka is the Lord, not only of the residents of
Vndvana but of all that exists, including Indra himself. Thus Indra's petulant
reaction was ridiculous. As the common saying goes, "Pride goes before a fall."
TEXT 2
!! '! ='r' ` '!'
' '!'! '!r'`!!!'
1 ''! ''r `(!
='!'' '!$ '!'!'' r'
gaa svartaka nma
meghn cnta-krm
indra pracodayat kruddho
vkya chea-mny uta
SYNONYMS
gaamthe group; svartakam nmanamed Svartaka; meghnmof
clouds; caand; anta-krimwho effect the end of the universe;
indraIndra; pracodayatsent forth; kruddhaangry; vkyamwords;
caand; haspoke; a-mnfalsely thinking himself the supreme
543
controller; utaindeed.
TRANSLATION
Angry Indra sent forth the clouds of universal destruction, known as
Svartaka. Imagining himself the supreme controller, he spoke as follows.
PURPORT
The word a-mn here is very significant. Indra arrogantly considered
himself to be the Lord, and thus he exhibited the typical attitude of a
conditioned soul. Many thinkers in the twentieth century have noted the
exaggerated sense of individual prestige characteristic of our culture; indeed,
writers have even coined the phrase "the me generation." Everyone in this
world is more or less guilty of the syndrome called a-mna, or proudly
considering oneself the Lord.
TEXT 3
$! '''!$!r''
!! ''!'! `!''! `'!'
`'! 'r'' ' ''!'r''
'' ' ` ='$ ^'''
aho r-mada-mhtmya
gopn knanaukasm
ka martyam upritya
ye cakrur deva-helanam
SYNONYMS
544
ahojust see; rbecause of opulence; madaof intoxication;
mhtmyamthe great extent; gopnmof the cowherds; knanain the
forest; okasmwho dwell; kamKa; martyaman ordinary human;
uprityataking shelter of; yewho; cakruhave committed;
devaagainst the demigods; helanamoffense.
TRANSLATION
[Indra said:] Just see how these cowherd men living in the forest have
become so greatly intoxicated by their prosperity! They have surrendered to an
ordinary human being, Ka, and thus they have offended the gods.
PURPORT
Of course, Indra was really saying that the cowherd men had offended him,
Indra, by taking shelter of Ka, whom Indra considered to be martya, a
mortal. This was certainly a gross miscalculation on Indra's part.
TEXT 4
'''! `' '''
`r' +''! ''! '+'
='9!'!=''` $r='!
r'r''' r' +'='!! =''
yathdhai karma-mayai
kratubhir nma-nau-nibhai
vidym nvkik hitv
titranti bhavravam
545
SYNONYMS
yathas; adhaiwhich are inadequate; karma-mayaibased on fruitive
activity; kratubhiby ritual sacrifices; nmain name only;
nau-nibhaiwhich serve as boats; vidymknowledge; nvkikmspiritual;
hitvabandoning; titrantithey try to cross beyond; bhava-aravam-the
ocean of material existence.
TRANSLATION
Their taking shelter of Ka is just like the foolish attempt of men who
abandon transcendental knowledge of the self and instead try to cross over the
great ocean of material existence in the false boats of fruitive, ritual sacrifices.
TEXT 5
='!'!^' '!^''! r''''
5' ''"r''!'''
`'! 'r'' ' ''!'r''
!! ''! ' ' `''''
vcla blia stabdham
aja paita-mninam
ka martyam upritya
gop me cakrur apriyam
SYNONYMS
7-overtalkative; bliamchild; stabdhamarrogant; ajamfoolish;
paita-mninamthinking Himself wise; kamKa; martyama
546
human being; uprityataking shelter of; gopthe cowherds; meagainst
me; cakruhave acted; apriyamunfavorably.
TRANSLATION
These cowherd men have acted inimically toward me by taking shelter of
this ordinary human being, Ka, who thinks Himself very wise but who is
simply a foolish, arrogant, overtalkative child.
PURPORT
According to rla rdhara Svm, through the insults of Indra Goddess
Sarasvat is actually praising Ka. The crya explains: "Vclam means 'one
who can speak according to Vedic authority.' Bliam means 'free from
pretension, just like a child.' Stabdham means that He bows down to no one
because there is no one for Him to offer homage to, ajam means that there is
nothing more for Him to know because He is omniscient, paita-mninam
means that He is highly honored by the knowers of the Absolute Truth, and
kam means He is the Supreme Absolute Truth, whose transcendental form
is full of eternity and ecstasy. Martyam means that although He is the
Absolute Truth, He nevertheless appears in this world as a human being out of
affection for His devotees."
Indra wanted to rebuke Ka as vclam because the Lord had presented
many audacious arguments in the line of Karma-mms and Skhya
philosophy even though He did not accept these arguments; thus Indra called
the Lord blia, "foolish." Indra called Him stabdha because He had spoken
boldly even in the presence of His own father. Thus although Indra attempted
to criticize r Ka, the Lord's transcendental character is in fact impeccable,
and this chapter will demonstrate how Indra came to recognize the position of
the Lord.
547
TEXT 6
''! '''!='^'F'!'!
`'! '!''!''r'!r''!'
'' ' r' ''r'+'
'''! ?'''r' '_`'''
e riyvaliptn
kendhmpittmanm
dhunuta r-mada-stambha
pan nayata sakayam
SYNONYMS
emof them; riyby their opulences; avaliptnmwho are intoxicated;
kenaby Ka; dhmpitafortified; tmanmwhose hearts;
dhunutaremove; rbased on their wealth; madabeing maddened;
stambhamtheir false pride; pantheir animals; nayatabring;
sakayamto destruction.
TRANSLATION
[To the clouds of destruction King Indra said:] The prosperity of these
people has made them mad with pride, and their arrogance is backed up by
Ka. Now go and remove their pride and bring their animals to destruction.
PURPORT
It is clear from this verse that the residents of Vndvana had become
highly prosperous simply by protecting cows, since Indra wanted to destroy
their so-called pride based on wealth by killing their animals. Well-tended
548
cows produce large quantities of milk, from which come cheese, butter, yogurt,
ghee and so on. These foods are delicious by themselves and also enhance
other foods, such as fruits, vegetables and grains. Bread and vegetables are
delicious with butter, and fruit is especially appetizing when mixed with cream
or yogurt. Dairy products are always desirable in civilized society, and the
surplus can be traded for many valuable commodities. Thus, simply by a Vedic
dairy enterprise, the residents of Vndvana were wealthy, healthy and happy,
even in the material sense, and most of all they were eternal associates of the
Supreme Lord Ka.
TEXT 7
$ ' !='r' '!!'
!Ò!' '' '''
'`[! ' $!=' !
'!! B''! '''!
aha cairvata ngam
ruhynuvraje vrajam
marud-gaair mah-vegair
nanda-goha-jighsay
SYNONYMS
ahamI; caalso; airvatamnamed Airvata; ngammy elephant;
ruhyariding; anuvrajewill follow along; vrajamto Vraja;
marut-gaaiaccompanied by the wind-gods; mah-vegaiwho move with
great power; nanda-gohathe cowherd community of Nanda Mahrja;
jighsaywith the intent of destroying.
549
TRANSLATION
I will follow you to Vraja, riding on my elephant Airvata and taking with
me the swift and powerful wind-gods to decimate the cowherd village of Nanda
Mahrja.
PURPORT
The Svartaka clouds were frightened by Indra's powerful mood and thus
carried out his order, as described in the following verse.
TEXT 8
''! ` ='!'
1r' ''='r'!5'F'!
' '! '' `''''!
'!! `^''!'!
''"''!'!' ! ''!
r-uka uvca
ittha maghavatjapt
megh nirmukta-bandhan
nanda-gokulam srai
paym sur ojas
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itthamin this manner;
maghavatby Indra; japtordered; meghthe clouds;
nirmukta-bandhanreleased from their bonds (although they were supposed
550
to be kept in check until the time for the destruction of the world);
nanda-gokulamthe cowherd pastures of Nanda Mahrja; sraiby great
downpours of rain; paym suthey tormented; ojaswith all their
power.
TRANSLATION
ukadeva Gosvm said: On Indra's order the clouds of universal
destruction, released untimely from their bonds, went to the cowherd pastures
of Nanda Mahrja. There they began to torment the inhabitants by powerfully
pouring down torrents of rain upon them.
PURPORT
The Svartaka clouds could cover the entire earth with a single vast
ocean. With great strength, these clouds began flooding the simple land of
Vraja.
TEXT 9
='9! r''!'! ='9 <
r''r' r''''' +'
r'' ' `[! ' ?'!
='=' '' ' ^''! `!
vidyotamn vidyudbhi
stananta stanayitnubhi
tvrair marud-gaair nunn
vavur jala-arkar
551
SYNONYMS
vidyotamnbeing illuminated; vidyudbhiby bolts of lightning;
stanantaroaring; stanayitnubhiwith thunder; tvraifearsome;
marut-gaaiby the wind-gods; nunnpropelled; vavuthey poured
down; jala-arkarhailstones.
TRANSLATION
Propelled by the fearsome wind-gods, the clouds blazed with lightning bolts
and roared with thunder as they hurled down hailstones.
PURPORT
rla rdhara Svm explains that the word marud-gaai indicates the
seven great winds, such as vaha, who presides over the region of Bhuvarloka,
and Pravaha, who holds the planets in their places.
TEXT 10
' !!' ^'! =''' ''!!
' 'r='' '='+'!'!
'^'! ' '^'!='''!'! +'
'! '''r' 'r'! ?'r''
sth-sthl vara-dhr
mucatsv abhrev abhkaa
jalaughai plvyamn bhr
ndyata natonnatam
552
SYNONYMS
sthlike columns; sthlmassive; varsa-dhrdownpours of rain;
mucatsureleasing; abhreuthe clouds; abhkaaincessantly;
jala-oghaiby the flood of water; plvyamnbeing submerged; bhthe
earth; na adyatacould not be seen; nataunnatamlow or high.
TRANSLATION
As the clouds released torrents of rain as thick as massive columns, the earth
was submerged in the flood, and high ground could no longer be distinguished
from low.
TEXT 11
r''!'!!r'='!r' '
'''!='! '!r'=' '''!
!! ''! !! '''N '!r'!r'!
!! =' '!! ''''
aty-srti-vtena
paavo jta-vepan
gop gopya ca trt
govinda araa yayu
SYNONYMS
ati-sraby the excessive rainfall; ati-vtenaand the excessive wind;
paavathe cows and other animals; jta-vepantrembling; gopthe
cowherd men; gopyathe cowherd ladies; caalso; taby the cold;
553
rtdistressed; govindamto Lord Govinda; araamfor shelter;
yayuthey went.
TRANSLATION
The cows and other animals, shivering from the excessive rain and wind, and
the cowherd men and ladies, pained by the cold, all approached Lord Govinda
for shelter.
TEXT 12
'! ' r'! N `!'' '
'!9!'!''"r'!
=' '''!'! +'!='r'
''!' ^'' ''!''''
ira sut ca kyena
pracchdysra-pit
vepamn bhagavata
pda-mlam upyayu
SYNONYMS
iratheir heads; sutntheir children; caand; kyenaby their bodies;
pracchdyacovering; sra-pitdistressed by the rainfall;
vepamntrembling; bhagavataof the Supreme Personality of Godhead;
pda-mlamthe base of the lotus feet; upyayuthey approached .
TRANSLATION
554
Trembling from the distress brought about by the severe rainfall, and trying
to cover their heads and calves with their own bodies, the cows approached the
lotus feet of the Supreme Personality of Godhead.
TEXT 13
`'! `'! '$!+'!!
r='?'!' !! `^' '+'!
'!r' '$ ' ='!?'
`''r'!<`='r'^'
ka ka mah-bhga
tvan-ntha gokula prabho
trtum arhasi devn na
kupitd bhakta-vatsala
SYNONYMS
ka kaO Ka, Ka; mah-bhagaO all-fortunate one;
tvat-nthamwhose master is Yourself; go-kulamthe community of cows;
prabhoO Lord; trtum arhasikindly protect; devtfrom the demigod
Indra; naus; kupittwho is angry; bhakta-vatsalaO You who are very
affectionate to Your devotees.
TRANSLATION
[The cowherd men and women addressed the Lord:] Ka, Ka, O most
fortunate one, please deliver the cows from the wrath of Indra! O Lord, You are
so affectionate to Your devotees. Please save us also.
555
PURPORT
At the time of Lord Ka's birth, Garga Muni had predicted, anena
sarva-durgi yyam ajas tariyath (SB 10.8.16): "By His grace you will easily
cross beyond all difficulties." The residents of Vndvana were confident that
in such a great emergency Lord r Nryaa would empower Ka to protect
them. They accepted Ka as everything, and Ka reciprocated their love.
TEXT 14
'!^'!='''! r'='!r' '
$'''!''' r'''
''' +'!='!' '
`''r' `r' $
il-varti-vtena
hanyamnam acetanam
nirkya bhagavn mene
kupitendra-kta hari
SYNONYMS
ilof (hail)stones; varaby the rain; ati-vtenaand by the extreme wind
; hanyamnambeing attacked; acetanamunconscious; nirkyaseeing;
bhagavnthe Supreme Personality of Godhead; meneconsidered;
kupitaangry; indraby Indra; ktamdone; hariLord Hari.
TRANSLATION
Seeing the inhabitants of His Gokula rendered practically unconscious by
556
the onslaught of hail and blasting wind, the Supreme Lord Hari understood that
this was the work of angry Indra.
PURPORT
rla Vivantha Cakravart hkura explains that the severe distress Indra
apparently inflicted upon the residents of Vndvana was an arrangement
made by r Ka's pastime potency to enhance the loving dealings between
the residents and the Lord. The crya gives the analogy that for a hungry
person, the pain of hunger increases the happiness he feels when he finally
eats excellent food, and thus hunger can be said to enhance the pleasure of
eating. Similarly, the residents of Vndvana, although not experiencing
ordinary, material anxiety, felt a type of distress at the activities of Indra and
thus intensified their meditation on Ka. When the Lord finally acted, the
result was wonderful.
TEXT 15
''r=' r'' ^'! =''' '
r'='!r' '!^'!''''
='''!! ='$r' ''!+'
1! '!'!!'' =''' r'
apartv aty-ulbaa varam
ati-vta il-mayam
sva-yge vihate 'smbhir
indro nya varati
SYNONYMS
apa-tuout of season; ati-ulbaamunusually fierce; varamrain;
557
ati-vtamaccompanied by great wind; il-mayamfull of hailstones;
sva-yagehis sacrifice; vihatehaving been stopped; asmbhiby Ourselves;
indraKing Indra; nyafor destruction; varatiis raining.
TRANSLATION
[r Ka said to Himself:] Because We have stopped his sacrifice, Indra
has caused this unusually fierce, unseasonable rain, together with terrible winds
and hail.
TEXT 16
r'' 'r'=''' '''!
!r'''! ! ' '!''''
^'! `'!'!''! '! ?'!
'''''' '' r''
tatra pratividhi samyag
tma-yogena sdhaye
lokea-mnin mauhyd
dhaniye r-mada tama
SYNONYMS
tatrain that regard; prati-vidhimcounteracting measures;
samyakproperly; tma-yogenaby My mystic power; sdhayeI shall
arrange; loka-alords of the world; mninmof those who falsely consider
themselves; mauhytout of foolishness; haniyeI shall defeat;
r-madamtheir pride in opulence; tamathe ignorance.
558
TRANSLATION
By My mystic power I will completely counteract this disturbance caused by
Indra. Demigods like Indra are proud of their opulence, and out of foolishness
they falsely consider themselves the Lord of the universe. I will now destroy
such ignorance.
TEXT 17
' $ '<!=''' `!'!
' !!!''!=''''
''! ''r'! '!'+']`
''!'!''! ''`^''r'
na hi sad-bhva-yuktn
surm a-vismaya
matto 'sat mna-bhaga
praamyopakalpate
SYNONYMS
nanot; hicertainly; sat-bhvawith the mode of goodness;
yuktnmwho are endowed; surmof the demigods; aas controlling
lords; vismayafalse identification; mattaby Me; asatmof the impure;
mnaof the false prestige; bhagathe eradication; praamyafor
relieving them; upakalpateis intended.
TRANSLATION
Since the demigods are endowed with the mode of goodness, the false pride
559
of considering oneself the Lord should certainly not affect them. When I break
the false prestige of those bereft of goodness, My purpose is to bring them relief.
PURPORT
The demigods are supposed to be sad-bhva-yukta, endowed with spiritual
existence, since they are deputed servants of the Supreme Lord. In the
Bhagavad-gt (4.24) it is stated:
brahmrpaa brahma havir
brahmgnau brahma hutam
brahmaiva tena gantavya
brahma-karma-samdhin
"That which is duly offered to the Lord becomes spiritualized." The demigods
engage in the devotional service of the Lord by managing various departments
of cosmic administration. Therefore as demigods, or as servants of the Lord,
their existence is pure (sad-bhva). When the demigods fail to live up to the
high position given them by the Lord and deviate from proper behavior, they
are not acting as demigods but rather as conditioned souls.
Mna, or false prestige, is certainly an anxiety-ridden burden for the
conditioned soul. A falsely proud person is not truly peaceful or satisfied,
because his understanding of himself is false and inflated. When a servant of
the Lord becomes asat, or irreligious, the Lord saves him from impiety by
breaking the false prestige that has led him to be offensive or sinful. As stated
by the Lord Himself, yasyham anughmi hariye tad-dhana anai: [SB
10.88.8] "I give My blessings to a person by taking away his so-called opulence."
Of course, the advanced stage of devotional service to the Lord, as
described by Rpa Gosvm, is yukta-vairgya, utilizing the opulence of this
world to execute the Lord's mission. Obviously the things of this world can be
used wonderfully to spread the glories of God and to create a godly society, and
a more advanced devotee will not be seduced by material paraphernalia but
560
will dutifully and honestly engage it solely for the pleasure of the Lord. In this
particular case, Lord Indra forgot that he was a humble servant of God, and
Lord Ka therefore arranged to bring this bewildered demigod to his senses.
TEXT 18
r''!'! !! B
'?'!' 'r'''$'
!! ''!'' ='!r'''! ! '
'! ''' ' 'r' !$r'
tasmn mac-charaa goha
man-ntha mat-parigraham
gopye svtma-yogena
so 'ya me vrata hita
SYNONYMS
tasmttherefore; mat-araamhaving taken shelter of Me; gohamthe
cowherd community; mat-nthamwho have Me as their master;
mat-parigrahamMy own family; gopyeI shall protect;
sva-tma-yogenaby My personal mystic power; sa ayamthis; meby Me;
vratavow; hitahas been taken.
TRANSLATION
I must therefore protect the cowherd community by My transcendental
potency, for I am their shelter, I am their master, and indeed they are My own
family. After all, I have taken a vow to protect My devotees.
561
PURPORT
The word mac-charaam indicates not only that Lord Ka was the sole
shelter for the vraja-jana, the people of Vndvana, but also that Lord Ka
had established His home among them. rla Vivantha Cakravart hkura
quotes from the Anekrtha-varga dictionary, araa gha-rakitro: "The
word araam can represent either home or protector." The residents of
Vndvana adopted Ka as their beloved child, friend, lover and life itself,
and the Lord reciprocated their feelings. Thus r Ka lived among these
fortunate people, moving in their houses and fields; naturally He would protect
such intimate devotees from all types of danger.
TEXT 19
1r'' r=' `' $r' '
`r='! !! =''' '!'^''
''! ^'^'''! =''! '!
'!`'=' '!^'`
ity uktvaikena hastena
ktv govardhancalam
dadhra llay viu
chatrkam iva blaka
SYNONYMS
itithus; uktvhaving spoken; ekenawith one; hastenahand;
ktvtaking; govardhana-acalamGovardhana Hill; dadhraHe held it;
llayvery easily; viuLord Viu; chatrkama mushroom; ivajust
562
as; blakaa child.
TRANSLATION
Having said this, Lord Ka, who is Viu Himself, picked up Govardhana
Hill with one hand and held it aloft just as easily as a child holds up a
mushroom.
PURPORT
It is confirmed in the Hari-vaa that r Ka picked up the Govardhana
Mountain with His left hand: sa dhta sagato meghair giri savyena pin.
"With His left hand He picked up that mountain, which was touching the
clouds." According to rla Vivantha Cakravart hkura, when Lord Ka
was preparing to lift Govardhana Hill, a partial expansion of His Yogamy
potency named Sahrik temporarily removed all the rain from the sky so
that as He ran very swiftly from the porch of His house to the mountain,
neither His turban nor other garments became wet.
TEXT 20
'!$ +'!='!' !! ''!'
$ '' r'!r' ''! `'
'''! '''! '' =''!r'
!!r' '!! '''!
athha bhagavn gopn
he 'mba tta vrajaukasa
yathopajoa viata
giri-garta sa-go-dhan
563
SYNONYMS
athathen; haaddressed; bhagavnthe Supreme Lord; gopnthe
cowherds; heO; ambamother; ttaO father; vraja-okasaO residents
of Vraja; yath-upajoamas suits your pleasure; viataplease enter;
girithis hill; gartamthe empty space below; sa-godhantogether with
your cows.
TRANSLATION
The Lord then addressed the cowherd community: O Mother, O Father, O
residents of Vraja, if you wish you may now come under this hill with your
cows.
PURPORT
rla Vivantha Cakravart hkura provides the following insight in this
regard: Ordinarily a large cowherd community, which included many
thousands of cows, calves, bulls and so on, could not fit under the base of a
medium-sized hill like r Govardhana. However, because the hill was in
ecstasy, being touched by the hand of the Supreme Personality of Godhead, it
acquired inconceivable power and even felt the hundreds of deadly
thunderbolts thrown upon its back by angry Indra to be offerings of soft,
fragrant flowers. At times r Govardhana was not even aware that the
thunderbolts were striking. From the Hari-vaa the crya has also quoted
r Ka Himself as saying, trai-lokyam apy utsahate rakitu ki punar
vrajam: "r Govardhana can give shelter to all the three worlds, what to speak
of the simple land of Vraja."
When Indra's attack began and Ka lifted the hill, the deer, wild hogs,
and other animals and birds standing on the hill's flanks climbed up to its
peaks, and even they did not experience the slightest distress.
564
TEXT 21
' '!' 1$ =' `!''!
'(r'!'''!r''!r'
='!r'=''' +''' '!^'
r'r'!! ='$r' $ ='
na trsa iha va kryo
mad-dhastdri-niptant
vta-vara-bhayenla
tat-tra vihita hi va
SYNONYMS
nanot; trsafear; ihain this matter; vaby you; kryashould be
felt; mat-hastafrom My hand; adriof the mountain; niptantof the
falling; vtaof the wind; varaand the rain; bhayenawith fear;
alamenough; tat-tramthe deliverance from that; vihitamhas been
provided; hicertainly; vafor you.
TRANSLATION
You should have no fear that this mountain will fall from My hand. And
don't be afraid of the wind and rain, for your deliverance from these afflictions
has already been arranged.
TEXT 22
r''! '=' =''! ! r'
565
`'!!H!'r''!''
'''!='`!'! ''''!
'''! '! '''=''
tath nirviviur garta
kvsita-mnasa
yathvaka sa-dhan
sa-vraj sopajvina
SYNONYMS
taththus; nirviviuthey entered; gartamthe hollow; kaby Lord
Ka; vsitapacified; mnasatheir minds;
yath-avakamcomfortably; sa-dhanwith their cows; sa-vrajand
with their wagons; sa-upajvinatogether with their dependents (such as
their servants and brhmaa priests).
TRANSLATION
Their minds thus pacified by Lord Ka, they all entered beneath the hill,
where they found ample room for themselves and all their cows, wagons,
servants and priests, and for all other members of the community as well.
PURPORT
All the domestic animals of Vndvana were brought beneath Govardhana
Hill for shelter.
TEXT 23
' ' ?''! ' ^'!'' '!
566
$r='! r' ' '='!'+'
=''''!!! ''!!
'F'!$ '!'^'r''!r'
kut-t-vyath sukhpek
hitv tair vraja-vsibhi
vkyamo dadhrdri
saptha ncalat padt
SYNONYMS
kutof hunger; tand thirst; vyathmthe pain; sukhaof personal
happiness; apekmall consideration; hitvputting aside; taiby them;
vraja-vsibhithe residents of Vraja; vkyamabeing glanced upon;
dadhraHe held; adrimthe mountain; sapta-ahamfor seven days; na
acalatHe did not move; padtfrom that place .
TRANSLATION
Lord Ka, forgetting hunger and thirst and putting aside all considerations
of personal pleasure, stood there holding up the hill for seven days as the people
of Vraja gazed upon Him.
PURPORT
According to the Viu Pura,
vrajaika-vsibhir hara-
vismitkair nikita
gopa-gop-janair hai
prti-visphritekaai
sastyamna-carita
567
ka ailam adhrayat
"Lord Ka held up the mountain while His praises were chanted by the
residents of Vraja, all of whom now had the opportunity to dwell together with
Him, and who glanced at Him with joyful and amazed eyes. Thus the cowherd
men and women were all elated, and out of loving affection they opened their
eyes wide."
By continuously drinking the nectar of the beauty and sweetness of r
Ka, the residents of Vndvana felt no hunger, thirst or fatigue, and Lord
Ka, by seeing their beautiful forms, also forgot about eating, drinking and
sleeping. rla Vivantha Cakravart hkura points out that seven days of
continuous rain from the Svartaka clouds failed to flood the district of
Mathur because the Supreme Lord, simply by His potency, immediately dried
up the water as it fell to the ground. Thus Ka's lifting of Govardhana Hill is
full of fascinating details and has for thousands of years remained one of His
most famous pastimes.
TEXT 24
`'!''! !!' +'!=' r'
''!'' ! 'r'=''r'
'r'+'! ''`^''
='!' '!' '?''='!''r'
ka-yognubhva ta
niamyendro 'ti-vismita
nistambho bhraa-sakalpa
svn meghn sannyavrayat
568
SYNONYMS
kaof Lord Ka; yogaof the mystic power; anubhvamthe influence;
tamthat; niamyaseeing; indraLord Indra; ati-vismitamost amazed;
nistambhawhose false pride was brought down; bhraaruined;
sakalpawhose determination; svnhis own; meghnclouds;
sannyavrayatstopped.
TRANSLATION
When Indra observed this exhibition of Lord Ka's mystic power, he
became most astonished. Pulled down from his platform of false pride, and his
intentions thwarted, he ordered his clouds to desist.
TEXT 25
^' ='''' r'!r''
='!r'=''' ' !`!'
''!''! ''r' !! ''!'
!! =''' '''! ''='r'
kha vyabhram uditditya
vta-vara ca druam
niamyoparata gopn
govardhana-dharo 'bravt
SYNONYMS
khamthe sky; vi-abhramempty of clouds; uditaarisen; dityamwith the
sun; vta-varamthe wind and rain; caand; druamfierce;
569
niamyaseeing; uparatamceased; gopnto the cowherds;
govardhana-dharathe lifter of Govardhana Hill; abravtspoke.
TRANSLATION
Seeing that the fierce wind and rain had now ceased, the sky had become
clear of rainclouds, and the sun had risen, Lord Ka, the lifter of Govardhana
Hill, spoke to the cowherd community as follows.
TEXT 26
'''! r' r'''r' '!'
!! ''! 'U'''!+' `!
''!r' ='!r'='''
='' '!''!N ''!!
niryta tyajata trsa
gop sa-str-dhanrbhak
uprata vta-vara
vyuda-pry ca nimnag
SYNONYMS
nirytaplease go out; tyajatagive up; trsamyour fear; gopO
cowherd men; satogether with; stryour women; dhanaproperty;
arbhakand children; upratamfinished; vta-varamthe wind and
rain; vi-udawithout water; prypractically; caand; nimnagthe
rivers.
TRANSLATION
570
[Lord Ka said:] My dear cowherd men, please go out with your wives,
children and possessions. Give up your fear. The wind and rain have stopped,
and the rivers' high waters have subsided.
TEXT 27
r'r'r' ''' '' !! ''!
=' =''!!'' !! ''''
'!``! ! ''`!
U'!^''='! '!'
tatas te niryayur gop
sva svam dya go-dhanam
akaohopakaraa
str-bla-sthavir anai
SYNONYMS
tatathen; tethey; niryayuwent out; gopthe cowherd men; svam
svameach his own; dyataking; go-dhanamtheir cows; akaaupon
their wagons; haloaded; upakaraamtheir paraphernalia; strthe
women; blachildren; sthavirand old people; anaislowly.
TRANSLATION
After collecting their respective cows and loading their paraphernalia into
their wagons, the cowherd men went out. The women, children and elderly
persons gradually followed them.
TEXT 28
571
+'!='!''' r' '! ^'
=''!' '' =' ='r'+'
'''''r'! '=' +' r'!'!
'!''''!'!' ^'^'''!
bhagavn api ta aila
sva-sthne prva-vat prabhu
payat sarva-bhtn
sthpaym sa llay
SYNONYMS
bhagavnthe Supreme Personality of Godhead; apiand; tamthat;
ailamhill; sva-sthneupon its place; prva-vatas originally;
prabhuthe almighty Lord; payatmwhile they were looking on;
sarva-bhtnmall the living creatures; sthpaym saHe put;
llaywith ease.
TRANSLATION
While all living creatures looked on, the Supreme Personality of Godhead
put down the hill in its original place, just as it had stood before.
TEXT 29
r' ' '=' !!?'+' r'! ''! `'!
'''! '''' ''+'!!+'
!! '''N 'h' $''' '''' !
572
''''r'!<'' '' ' '!'!''
ta prema-vegn nirbht vrajaukaso
yath samyu parirambhadibhi
gopya ca sa-sneham apjayan mud
dadhy-akatdbhir yuyuju sad-ia
SYNONYMS
tamto Him; premaof their pure love; vegtby the force;
nirbhtfulfilled; vraja-okasathe residents of Vraja; yatheach
according to his position; samyucame forward;
parirambhaa-dibhiwith embracing and so forth; gopyathe cowherd
ladies; caand; sa-snehamwith great affection; apjayanshowed their
respect; mudjoyfully; dadhiwith yogurt; akataunbroken grains;
adbhiand water; yuyujuthey presented; satexcellent;
iabenedictions.
TRANSLATION
All the residents of Vndvana were overwhelmed with ecstatic love, and
they came forward and greeted r Ka according to their individual
relationships with Himsome embracing Him, others bowing down to Him,
and so forth. The cowherd women presented water mixed with yogurt and
unbroken barleycorns as a token of honor, and they showered auspicious
benedictions upon Him.
PURPORT
rla Vivantha Cakravart hkura explains that each of the residents of
Vndvana regarded Ka in his own wayas an inferior, younger member of
the community; as an equal; or as a superiorand they dealt with Him
573
accordingly. Ka's superiors offered auspicious benedictions, lovingly smelled
His head, kissed Him, rubbed His arms and fingers, and inquired with parental
affection as to whether He was tired or pained. Ka's equals laughed or joked
with Him, and those who were younger fell at His feet, massaged His feet, and
so on.
The word ca in this verse indicates that the wives of the brhmaas joined
with the cowherd ladies to offer auspicious items like yogurt and unbroken
grains. Lord Ka received benedictions such as this: "May You subdue the
wicked, protect the decent people, give pleasure to Your parents and be
enriched with all wealth and opulence."
TEXT 30
'''!! ! ! $! '!
!'N '^''! ='
`'!'!^']`?' '' '' '
!'!'' h' $`!r'!
yaod rohi nando
rma ca balin vara
kam ligya yuyujur
ia sneha-ktar
SYNONYMS
yaodmother Yaod; rohiRohi; nandaNanda Mahrja;
rmaBalarma; caalso; balinmof the strong; varathe greatest;
kamKa; ligyaembracing; yuyujuthey all offered;
iabenedictions; snehaby their affection for Him; ktarbeside
themselves.
574
TRANSLATION
Mother Yaod, mother Rohi, Nanda Mahrja and Balarma, the greatest
of the strong, all embraced Ka. Overwhelmed with affection, they offered
Him their blessings.
TEXT 31
=' ='!!! '(!
'!'''! !''=' '!!!
r' =' ' ' ' r' !
'' '''='''! ! ''!' ='
divi deva-ga siddh
sdhy gandharva-cra
tuuvur mumucus tu
pupa-vari prthiva
SYNONYMS
diviin the heavens; deva-gathe demigods; siddhthe Siddhas;
sdhythe Sdhyas; gandharva-crathe Gandharvas and Craas;
tuuvuthey recited the Lord's praises; mumucuthey released;
tubeing satisfied; pupa-varidownpours of flowers; prthivaO
King (Parkit).
TRANSLATION
In the heavens, O King, all the demigods, including the Siddhas, Sdhyas,
Gandharvas and Craas, sang the praises of Lord Ka and showered down
575
flowers in great satisfaction.
PURPORT
The demigods in heaven were just as jubilant as the residents of
Vndvana, and thus a great universal festival took place.
TEXT 32
'!` +'''! '
=' ='''! r'!
'! ! ''=' ''r''''
r' ' `'' ^'! ' ''
akha-dundubhayo nedur
divi deva-pracodit
jagur gandharva-patayas
tumburu-pramukh npa
SYNONYMS
akhaconchshells; dundubhayaand kettledrums; neduresounded;
diviin the heavenly planets; deva-pracoditplayed by the demigods;
jagusang; gandharva-patayathe chiefs of the Gandharvas;
tumburu-pramukhled by Tumburu; npamy dear King.
TRANSLATION
My dear Parkit, the demigods in heaven resoundingly played their
conchshells and kettledrums, and the best of the Gandharvas, led by Tumburu,
began to sing.
576
TEXT 33
r'r'! '' ` '''! '' '''r'!
!'' ='!! B ''^'! '''(
r''!='''!'''' `r'!' !! ''`!
!!''r'' 1 '' ' r'! 6'' '!
tato 'nuraktai paupai paririto
rjan sva-goha sa-balo 'vrajad dhari
tath-vidhny asya ktni gopik
gyantya yur mudit hdi-spa
SYNONYMS
tatathen; anuraktailoving; pau-paiby the cowherd boys;
pariritasurrounded; rjanO King; sva-gohamto the place where He
was tending His own cows; sa-balatogether with Lord Balarma;
avrajatwent off; hariKa; tath-vidhnisuch as this (lifting of
Govardhana); asyaof Him; ktnithe activities; gopikthe cowherd
girls; gyantyasinging; yuthey went; mudithappily; hdi-spaof
Him who touched them within their hearts.
TRANSLATION
Surrounded by His loving cowherd boyfriends and Lord Balarma, Ka
then went off to the place where He had been tending His cows. The cowherd
girls returned to their homes, singing joyfully about the lifting of Govardhana
Hill and other glorious deeds performed by Lord Ka, who had so deeply
touched their hearts.
577
PURPORT
Before returning to their homes, the gops shared intimate association with
their lover, r Ka, by exchanging secret glances. Ordinarily they could not
publicly talk about Ka, since they were chaste young girls in a religious
village, but now they took advantage of this wonderful exhibition by the Lord
and freely sang of His beautiful qualities. It is natural that a young man wants
to do something wonderful in the presence of a beautiful young girl. The gops
were the most beautiful and pure-hearted young girls, and r Ka performed
the most wonderful activities in their presence. Thus He entered deep within
their tender hearts, enlivening their eternal devotion to Him.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-fifth Chapter, of
the rmad-Bhgavatam, entitled "Lord Ka Lifts Govardhana Hill."
26. Wonderful Ka
In this chapter Nanda Mahrja describes Ka's opulences to the cowherd
men, as Nanda had heard of them from Garga Muni.
The cowherd men, unaware of Lord Ka's power, were amazed to see His
various extraordinary activities. The men approached Nanda Mahrja and
told him that after seeing how Ka, a boy only seven years old, had lifted a
mountain, and how He had previously killed the demoness Ptan and
generated extreme attraction in the hearts of everyone in Vndvana, the men
had become doubtful and bewildered about how r Ka could possibly have
578
taken birth in the unsuitable environment of a cowherd community. Nanda
replied by relating to them what Garga Muni had told him about r Ka.
Garga Muni had said that in the previous three ages Nanda's boy had
manifested Himself in white, red and yellow forms, whereas now, in the
Dvpara age, He had assumed His darkish-blue form, ka-rpa. Because He
descended as the son of Vasudeva, one of His many names is Vsudeva, and He
has innumerable other names indicating His many qualities and activities.
Garga Muni had predicted that Ka would prevent all sorts of
catastrophes in Gokula, spread unlimited auspiciousness, and increase the
ecstasy of the cowherd men and women. In a previous age He had provided
protection for the saintly brhmaas when they were harassed by low-class
dacoits and there was no proper ruler in society. As the demons in the higher
planets can never defeat the demigods who have Lord Viu on their side, no
enemy can ever defeat those who love Ka. In His affinity for His devotees
and in His opulence and power, Ka is just like Lord Nryaa Himself.
Overjoyed and awestruck by Garga Muni's statements, the cowherd men
concluded that Ka must be an empowered representative of the Supreme
Lord, Nryaa. Thus they worshiped Him and Nanda Mahrja.
TEXT 1
''! ` ='!'
=' ='''!' `'! !
!! ''! `'!'' =''' r'
r''' =' '! '
''+'' r'' ' =''r'!
r-uka uvca
eva-vidhni karmi
579
gop kasya vkya te
atad-vrya-vida procu
samabhyetya su-vismit
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evam-vidhnilike this;
karmiactivities; gopthe cowherd men; kasyaof Lord Ka;
vkyaseeing; tethey; atat-vrya-vidaunable to understand His power;
procuthey spoke; samabhyetyaapproaching (Nanda Mahrja);
su-vismitvery astonished.
TRANSLATION
ukadeva Gosvm said: The cowherd men were astonished when they saw
Ka's activities, such as lifting Govardhana Hill. Unable to understand His
transcendental potency, they approached Nanda Mahrja and spoke as follows.
PURPORT
rla Vivantha Cakravart hkura explains this verse as follows: "During
Lord Ka's pastime of lifting r Govardhana Hill, the cowherd men simply
enjoyed the spiritual bliss of the Lord's activities without analyzing them. But
afterwards, when they had returned to their homes, perplexity arose within
their hearts. Thus they thought, 'Now we have directly seen child Ka lift
Govardhana Hill, and we remember how He killed Ptan and other demons,
extinguished the forest fire, and so on. At the time, we thought that these
extraordinary acts occurred because of a benediction from the brhmaas or
because of Nanda Mahrja's great fortune, or that perhaps this boy had
achieved the mercy of Lord Nryaa and was thus empowered by Him.
" 'But all these presumptions are false, because an ordinary seven-year old
boy could never hold up the king of mountains for seven whole days. Ka is
580
not a human being. He must be the Supreme Lord Himself.
" 'But on the other hand, child Ka loves it when we coddle Him, and He
becomes morose when weHis uncles and well-wishers, simply worldly
cowherd mendo not give Him attention. He appears to become hungry and
thirsty, steals yogurt and milk, sometimes plays tricks, tells lies, chatters
childishly and tends the calves. If He is actually the Supreme Lord, why would
He do these things? Don't they indicate that He is an ordinary human child?
" 'We are totally unable to establish the truth of His identity. Therefore let
us go and inquire from the highly intelligent King of Vraja, Nanda Mahrja,
and he shall free us from our doubts.' "
According to rla Vivantha Cakravart hkura, the cowherd men thus
made up their minds, and then they entered Nanda Mahrja's great assembly
hall and questioned him as described in the following verse.
TEXT 2
'!^'`'' '' r'!'
`'! ''r''< r'!' ='
`''$ r'''! ''
'!'' '='!r'' ! ''r''
blakasya yad etni
karmy aty-adbhutni vai
katham arhaty asau janma
grmyev tma-jugupsitam
SYNONYMS
blakasyaof the boy; yatbecause; etnithese; karmiactivities;
ati-adbhutnimost amazing; vaicertainly; kathamhow; arhatishould
581
deserve; asauHe; janmabirth; grmyeuamong worldly men; tmafor
Himself; jugupsitamcontemptible.
TRANSLATION
[The cowherd men said:] Since this boy performs such extraordinary
activities, how could He warrant a birth among worldly men like usa birth
that for Him would seem contemptible?
PURPORT
An ordinary living being cannot avoid unpleasant circumstances, but the
supreme controller can always make perfect arrangements for His pleasure.
TEXT 3
'' 'F'$!'''! '!^'
` ! `' ^'^'''!
`' ''[='
'' '` !'!"='
ya sapta-hyano bla
kareaikena llay
katha bibhrad giri-vara
pukara gaja-r iva
SYNONYMS
yawho; sapta-hyanaseven years of age; blaa boy; kareawith a
hand; ekenaone; llayplayfully; kathamhow; bibhratHe held up;
giri-varamthe best of mountains, Govardhana; pukarama lotus flower;
582
gaja-ra mighty elephant; ivaas.
TRANSLATION
How could this seven-year-old boy playfully hold up the great hill
Govardhana with one hand, just as a mighty elephant holds up a lotus flower?
TEXT 4
r'! `'!'^'r'!' !
'' r''!''! '$! ''
''r' r'' '$ '!!
`!^' ' =' ='''r''!
tokenmlitkea
ptany mahaujasa
pta stana saha prai
kleneva vayas tano
SYNONYMS
tokenaby the young child; -mlitaalmost closed; akeawhose eyes;
ptanyof the witch Ptan; mah-ojasawhose power was very great;
ptadrunk; stanathe breast; sahaalong with; praiher life air;
klenaby the force of time; ivaas; vayathe life span; tanoof a
material body.
TRANSLATION
As a mere infant who had hardly yet opened His eyes, He drank the breast
583
milk of the powerful demoness Ptan and then sucked out her very life air as
well, just as the force of time sucks out the youth of one's body.
PURPORT
The word vaya in this verse indicates youth or life span in general. With
irresistible power, time takes away our life, and that time is actually Lord
Ka Himself. Thus in the case of the powerful witch Ptan, Lord Ka
accelerated the time process and within an instant withdrew the duration of
her life. Here the cowherd men mean to say, "How could a mere infant who
could barely open His eyes so easily kill a very powerful demoness?"
TEXT 5
$='r'! ''' '!''!'''
'!'''' '!!=' `
'! '''r''''' r'
`r' '''!$r''
hinvato 'dha aynasya
msyasya carav udak
ano 'patad viparyasta
rudata prapadhatam
SYNONYMS
hinvatamoving; adhabeneath; aynasyaof Him who was lying;
msyasyathe child only a few months old; caraauHis two feet;
udakupwards; anathe cart; apatatfell; viparyastamturned
upside-down; rudataof Him who was crying; prapadaby the tip of the
584
foot; hatamstruck.
TRANSLATION
Once, when only three months old, little Ka was crying and kicking up
His feet as He lay beneath a huge cart. Then the cart fell and turned
upside-down simply because it was struck by the tip of His toe.
TEXT 6
`$!''' !''!
'''!!! ='$!'''!
r'' ' ''r' !!='r' '
$' ``'$!r' '
eka-hyana sno
hriyamo vihyas
daityena yas tvartam
ahan kaha-grahturam
SYNONYMS
eka-hyanaone year old; snasitting; hriyamabeing taken away;
vihyasin the sky; daityenaby the demon; yawho; tvartamnamed
Tvarta; ahankilled; kahahis neck; grahaby being seized;
turamtormented.
TRANSLATION
At the age of one, while sitting peacefully He was taken up into the sky by
585
the demon Tvarta. But baby Ka grabbed the demon's neck, causing him
great pain, and thus killed him.
PURPORT
The cowherd men, who loved Ka as an ordinary child, were astonished
by all these activities. A newborn infant cannot ordinarily kill a powerful
witch, and one would hardly think that a one-year-old baby could kill a demon
who has kidnapped him and carried him up into the sky. But Ka did all of
these wonderful things, and the cowherd men were enhancing their love for
Him by remembering and discussing His activities.
TEXT 7
`'( '']`='r' ''
'!'! '( ^'^'
!?'' '''! ' '''
'!_+''! r'!='''!r'''r'
kvacid dhaiyagava-stainye
mtr baddha udkhale
gacchann arjunayor madhye
bhubhy tv aptayat
SYNONYMS
kvacitonce; haiyagavabutter; stainyeengaged in stealing; mtrby
His mother; baddhabound up; udkhaleto a large mortar;
gacchanmoving; arjunayothe twin arjuna trees; madhyebetween;
bhubhymby His hands; tau aptayatHe made them fall.
586
TRANSLATION
Once, His mother tied Him with ropes to a mortar because she had caught
Him stealing butter. Then, crawling on His hands, He dragged the mortar
between a pair of ar j una trees and pulled them down.
PURPORT
The two arjuna trees were old and thick, and they towered above little
Ka's courtyard. Nevertheless, they were pulled down quite easily by the
naughty child.
TEXT 8
='' ''!''' ='r'!'
'!'! '!^' `=' r'
$r' `!' ' ` ! +''!
' ^'r'! ''''!`''r'
vane sacrayan vatsn
sa-rmo blakair vta
hantu-kma baka dorbhy
mukhato 'rim apayat
SYNONYMS
vanein the forest; sacrayangrazing; vatsnthe calves;
sarmatogether with Lord Balarma; blakaiby the cowherd boys;
vtasurrounded; hantu-kmamdesiring to kill; bakamthe demon Baka;
dorbhymwith His arms; mukhatafrom the mouth; arimthe enemy;
587
apayattore apart.
TRANSLATION
Another time, when Ka was tending the calves in the forest together with
Balarma and the cowherd boys, the demon Baksura came with the intention
of killing Ka. But Ka seized this inimical demon by the mouth and tore
him apart.
TEXT 9
='r' '' ='r'*`'' !
'=''!r' ''! '''!
$r='! ''''!r'''' '
`''r'!' ' ^'^'''!
vatseu vatsa-rpea
pravianta jighsay
hatv nyaptayat tena
kapitthni ca llay
SYNONYMS
vatseuamong the calves; vatsa-rpeaappearing as if another calf;
praviantamwho had entered; jighsaywanting to kill; hatvkilling
him; nyaptayatHe made to fall; tenaby him; kapitthnithe kapittha
fruits; caand; llayas a sport.
TRANSLATION
588
Desiring to kill Ka, the demon Vatsa disguised himself as a calf and
entered among Ka's calves. But Ka killed the demon and, using his body,
enjoyed the sport of knocking kapi t t ha fruits down from the trees.
TEXT 10
$r='! !'+' r' ''
r''' N '^'!='r'
' ` r'!^'='' ' '
''''``^'!='r''
hatv rsabha-daiteya
tad-bandh ca balnvita
cakre tla-vana kema
paripakva-phalnvitam
SYNONYMS
hatvkilling; rsabhawho appeared as a jackass; daiteyamthe descendant
of Diti; tat-bandhnthe demon's companions; caand;
bala-anvitaaccompanied by Balarma; cakreHe made; tla-vanamthe
Tlavana forest; kemamauspicious; paripakvafully ripened; phalawith
fruits; anvitamfilled.
TRANSLATION
Together with Lord Balarma, Ka killed the jackass demon and all his
friends, thereby securing the safety of the Tlavana forest, which abounded
with fully ripened palm fruits.
589
PURPORT
Long, long ago, the powerful demons Hirayakaipu and Hirayka were
born of the goddess Diti. Therefore demons are commonly called daiteyas or
daityas, meaning "descendants of Diti." Dhenuksura, the ass demon, terrorized
the Tla forest with his friends, but r Ka and r Balarma killed them
just as modern governments kill terrorists who harass innocent people.
TEXT 11
'^'' '!r'''r='! '
'^' ' '^''!!^''!
'! ''' '''''! '
!! ''! N!''='$r'
pralamba ghtayitvogra
balena bala-lin
amocayad vraja-pan
gop craya-vahnita
SYNONYMS
pralambamthe demon named Pralamba; ghyayitvarranging to be killed;
ugramterrible; balenaby Lord Balarma; bala-linwho is very
powerful; amocayatHe liberated; vraja-panthe animals of Vraja;
gopnthe cowherd boys; caand; rayaof the forest; vahnitafrom the
fire.
TRANSLATION
590
After arranging for the mighty Lord Balarma to kill the terrible demon
Pralamba, Ka saved Vraja's cowherd boys and their animals from a forest
fire.
TEXT 12
!'!='''r''!$
'r='! ='' !r'
''O! !'' ''' '!
' `''! '=' ''! `!'
-viatamhndra
damitv vimada hradt
prasahyodvsya yamun
cakre 'sau nirviodakm
SYNONYMS
of his fangs; via-tamahaving the most powerful poison; ahiof the
snakes; indramthe chief; damitvsubduing; vimadamwhose pride was
removed; hradtfrom the lake; prasahyaby force; udvsyasending him
away; yamunmthe river Yamun; cakremade; asauHe; nirviafree
from poison; udakmits water.
TRANSLATION
Ka chastised the most poisonous serpent, Kliya, and after humbling him
He drove him forcibly from the lake of the Yamun. In this way the Lord made
the water of that river free of the snake's powerful poison.
591
TEXT 13
r'''N!' !!! '''
'=' ''! '! ''! `'!'
' r' r'''' ''!'
r'''!'''! r'''` `''
dustyaja cnurgo 'smin
sarve no vrajaukasm
nanda te tanaye 'smsu
tasypy autpattika katham
SYNONYMS
dustyajaimpossible to give up; caand; anurgaloving affection;
asminfor Him; sarvemon the part of all; naus; vraja-okasmthe
residents of Vraja; nandadear Nanda Mahrja; teyour; tanayefor the
son; asmsutoward us; tasyaon His part; apialso; autpattikanatural;
kathamhow.
TRANSLATION
Dear Nanda, how is it that we and all the other residents of Vraja cannot
give up our constant affection for your son? And how is it that He is so
spontaneously attracted to us?
PURPORT
The very word ka means "the all-attractive one." The residents of
Vndvana could not give up their constant love (anurga) for Lord Ka.
Their attitude toward Him was not particularly theistic, because they were
592
unsure whether He was God or not. But He attracted all their love precisely
because as God He is the all-attractive person, the supreme object of our love.
The cowherd men also asked, "How is it that young Ka feels such
constant love for us?" In fact the Supreme Lord loves all living beings, who are
eternally His children. At the end of the Bhagavad-gt, Lord Ka
dramatically declares His affection for Arjuna and urges Arjuna to reciprocate
that love by surrendering to Him. r Caitanya Mahprabhu, in His prayers to
Lord Ka, states, etd tava kp bhagavan mampi durdaivam dam ihjani
nnurga: "My Lord, You are so merciful toward Me, but I am so unfortunate
that love for You has not awakened within Me." (ikaka 2) In this
statement r Caitanya Mahprabhu also uses the word anurga. Our
misfortune is that we cannot reciprocate the anurga, or loving affection, that
the Lord feels for us. Although we are infinitesimal and insignificant and the
Lord is infinitely attractive, somehow we do not give Him our love. We must
accept responsibility for this foolish decision, since to surrender to God or not
is the essential expression of our free will.
The Ka consciousness movement provides an efficient, systematic
program to help conditioned souls revive their original, blissful consciousness,
which is love of God, Ka consciousness. The intricacies of Ka
consciousness are so wonderful that even Ka's eternal associates, the
residents of Vndvana, are astonished by them, as shown by these verses.
TEXT 14
` 'F'$!'''! '!^'
` '$!='''!!'
r'r'! '! '!''r' '!`!
'''!' r'='!r''
593
kva sapta-hyano bla
kva mahdri-vidhraam
tato no jyate ak
vraja-ntha tavtmaje
SYNONYMS
kvawhere, in comparison; sapta-hyanaseven years old; blathis boy;
kvawhere; mah-adriof the great mountain; vidhraamthe lifting;
tatathus; nafor us; jyatearises; akdoubt; vraja-nthaO
master of Vraja; tavayour; tmajeconcerning the son.
TRANSLATION
On the one hand this boy is only seven years old, and on the other we see
that He has lifted the great hill Govardhana. Therefore, O King of Vraja, a
doubt about your son arises within us.
TEXT 15
'' ='!'
' ''r'! ' =''! !! ''!
='' r' '!`! ' ='! '+' `
' `'!' ['''
!!! ' '' ='!' $
r-nanda uvca
ryat me vaco gop
vyetu ak ca vo 'rbhake
enam kumram uddiya
594
gargo me yad uvca ha
SYNONYMS
r-nanda uvcar Nanda Mahrja said; ryatmplease hear; memy;
vacawords; gopmy dear cowherd men; vyetulet it go away;
akthe doubt; caand; vayour; arbhakeconcerning the boy;
enamthis; kumramto the child; uddiyareferring; gargathe sage
Garga; meto me; yatwhich; uvcaspoke; hain the past.
TRANSLATION
Nanda Mahrja replied: 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.
PURPORT
rla rdhara Svm comments, "The words previously heard from
Gargcrya awakened Nanda Mahrja to the truth about Ka, and thus, by
Nanda's constantly remembering His activities, all thoughts about their being
impossible ceased in him. Now he is instructing the cowherd men with these
same words."
TEXT 16
='!! U'' `^'!''!''
! $r'! '' '' ! r''
'! ^'! `r''! ''r'
1!'` `'!r'! !r'
595
vars traya kilsysan
ghato 'nu-yuga tan
uklo raktas tath pta
idn kat gata
SYNONYMS
var trayathree colors; kilaindeed; asyaby your son Ka;
sanwere assumed; ghataaccepting; anu-yugam tantranscendental
bodies according to the different yugas; ukla-sometimes white;
raktasometimes red; tathas well as; ptasometimes yellow; idnm
katm gataat the present moment He has assumed a blackish color.
TRANSLATION
[Garga Muni had said:] Your son Ka appears as an incarnation in every
millennium. In the past He assumed three different colors-white, red and
yellow-and now He has appeared in a blackish color.
PURPORT
This and the next six verses (17 through 22) are taken from the eighth
chapter of this canto, in which Garga Muni instructs Nanda Mahrja about
Nanda's son Ka. The translations found herein for these verses are based on
those of His Divine Grace A.C. Bhaktivedanta Swami Prabhupda. In Chapter
Eight, where the verses originally appear, the reader will find extensive
purports by rla Prabhupda.
TEXT 17
'!!'' ='' ='''
596
`''!r'r'='!r''
='!' =' 1r' ''!'
+'5'! ''''r'
prgaya vasudevasya
kvacij jtas tavtmaja
vsudeva iti rmn
abhij sampracakate
SYNONYMS
prkbefore; ayamthis child; vasudevasyaof Vasudeva;
kvacitsometimes; jtawas born; tavayour; tmajaKa, who has
taken birth as your child; vsudevatherefore He may be given the name
Vsudeva; itithus; rmnvery beautiful; abhijthose who are learned;
sampracakatealso say that Ka is Vsudeva.
TRANSLATION
For many reasons, this beautiful son of yours sometimes appeared previously
as the son of Vasudeva. Therefore, those who are learned sometimes call this
child Vsudeva.
TEXT 18
'_' 'r' '!'!'
*`''!! ' ' r''' r'
! ! `'! ' *`''!!
597
r'!''$ =' '! ''!
bahni santi nmni
rpi ca sutasya te
gua -karmnurpi
tny aha veda no jan
SYNONYMS
bahnivarious; santithere are; nmninames; rpiforms; caalso;
sutasyaof the son; teyour; gua-karma-anurpiaccording to His
attributes and activities; tnithem; ahamI; vedaknow; na u jannot
ordinary persons.
TRANSLATION
For this son of yours there are many forms and names according to His
transcendental qualities and activities. These are known to me, but people in
general do not understand them.
TEXT 19
'' =' ' '' !''!''
!! ''!! `^'''
' ' '=' !! !
'' ''''r'''''
ea va reya dhsyad
gopa-gokula-nandana
anena sarva-durgi
598
yyam ajas tariyatha
SYNONYMS
eathis child; vafor all of you people; reya dhsyatwill act
all-auspiciously; gopa-gokula-nandanajust like a cowherd boy born in a
family of cowherd men as the son of the estate of Gokula; anenaby Him;
sarva-durgiall kinds of miserable conditions; yyamall of you;
ajaeasily; tariyathawill overcome.
TRANSLATION
To increase the transcendental bliss of the cowherd men of Gokula, this
child will always act auspiciously for you. And by His grace only, you will
surpass all difficulties.
TEXT 20
'' !' ' ''''r'
'!''='! '' ''"r'!
!' ` '''!!!
''' '' ' '' ''r'!
purnena vraja-pate
sdhavo dasyu-pit
arjake rakyam
jigyur dasyn samedhit
SYNONYMS
purformerly; anenaby Ka; vraja-pateO King of Vraja;
599
sdhavathose who were honest; dasyu-pitbeing disturbed by rogues
and thieves; arjakewhen there was an irregular government;
rakyamwere protected; jigyuconquered; dasynthe rogues and
thieves; samedhitflourished.
TRANSLATION
O Nanda Mahrja, as recorded in history, when there was an irregular,
incapable government, Indra having been dethroned, and when honest people
were being harassed and disturbed by thieves, this child appeared in order to
curb the rogues and to protect the people and enable them to flourish.
TEXT 21
'' r'''$!+'!!
'r' `=' r' '!'='!
'!''! '+'+'='r'' r'!'
=''! '''!'='!' !
ya etasmin mah-bhge
prti kurvanti mnav
nrayo 'bhibhavanty etn
viu-pakn ivsur
SYNONYMS
yethose persons who; etasminunto this child; mah-bhgemost
auspicious; prtimaffection; kurvantiexecute; mnavsuch persons;
nanot; arayatheir enemies; abhibhavantido overcome; etnthose
who are attached to Ka; viu-paknthe demigods, who always have
600
Lord Viu on their side; ivalike; asurthe demons.
TRANSLATION
Demons cannot harm the demigods, who always have Lord Viu on their
side. Similarly, any person or group attached to all-auspicious Ka cannot be
defeated by enemies
PURPORT
rla Prabhupda has especially indicated in this connection that just as
Lord Ka's associates could not be defeated by Kasa, so His modern-day
devotees will not be defeated by their demoniac opponents, nor will the Lord's
devotees be defeated by the internal enemiesthe lusty, materialistic senses.
TEXT 22
r''!?' `'!! '''
'!!''!''! ! !
'''! `r''! ' +'!=' '
r'r`' ' ' =''''
tasmn nanda kumro 'ya
nryaa-samo guai
riy krtynubhvena
tat-karmasu na vismaya
SYNONYMS
tasmttherefore; nandaO Nanda Mahrja; kumrachild; ayamthis;
nryaa-samais as good as Nryaa; guaiby His qualities; riyby
601
His opulence; krtyespecially by His name and fame; anubhvenaand by
His influence; tatHis; karmasuconcerning the activities; nathere is no;
vismayasurprise.
TRANSLATION
Therefore, O Nanda Mahrja, this child of yours is as good as Nryaa. In
His transcendental qualities, opulence, name, fame and influence, He is exactly
like Nryaa. Thus you should not be astonished hy His activities.
PURPORT
Nanda here reports to the cowherd men the concluding remarks of Garga
Muni, who spoke at the secret birth ceremony of Lord Ka.
TEXT 23
1r''(! '! ''!'''
!! ' ='! $ !r'
''' '!!''!''! '!
`'!'^'`!!'
ity addh m samdiya
garge ca sva-gha gate
manye nryaasya
kam aklia-kriam
SYNONYMS
itithus speaking; addhdirectly; mmme; samdiyaadvising;
gargeGargcrya; caand; sva-ghamto his home; gategoing; manyeI
602
consider; nryaasyaof the Supreme Personality of Godhead, Nryaa;
aaman empowered expansion; kamKa; aklia-kriamwho
keeps us free from misery.
TRANSLATION
[Nanda Mahrja continued:] After Garga i spoke these words to me and
returned home, I began to consider that Ka, who keeps us free from trouble,
is actually an expansion of Lord Nryaa.
TEXT 24
1r' '='' ' r='!
!! !r' r' ''! `'
' r'! ''!''
`'! ' !r'=''''!
iti nanda-vaca rutv
garga-gta ta vrajaukasa
mudit nandam narcu
ka ca gata-vismay
SYNONYMS
itithus; nanda-vacathe words of Nanda Mahrja; rutvhearing;
garga-gtamthe statements of Garga i; vraja-okasathe residents of
Vraja; muditenlivened; nandamNanda Mahrja; narcuthey
honored; kamLord Ka; caand; gatagone; vismaytheir
perplexity.
603
TRANSLATION
[ukadeva Gosvm continued:] Having heard Nanda Mahrja relate the
statements of Garga Muni, the residents of Vndvana became enlivened. Their
perplexity was gone, and they worshiped Nanda and Lord Ka with great
respect.
PURPORT
rla Jva Gosvm explains that in this verse the word narcu indicates
that the residents of Vndvana honored Nanda and Ka with such offerings
as fragrances, garlands and garments brought from their homes. rla
Vivantha Cakravart hkura adds that the residents of Vndvana honored
Nanda and Ka with loving offerings of jewels and gold coins. Apparently,
Lord Ka was playing in the forest when this conversation took place, so
when He returned home the residents of Vndvana encouraged Him by
decorating Him with beautiful yellow garments, necklaces, armlets, earrings
and crowns, and by shouting, "All glories, all glories to the jewel of
Vndvana!"
TEXT 25
=' =''' r' ''5'=''^'='`''! =''!'='''! '^'
'r''!^''''! U''!r''!! _!' `''' r'''' r''!?' `` ! '! ^'''^'!
^'^'! ^'' '''!
''[! B'''!'$ '+'r'''!?' 1! !='!'
deve varati yaja-viplava-ru vajrsma-varnilai
sdat-pla-pau-striy tma-araa dvnukampy utsmayan utpyaika-karea
ailam abalo llocchilndhra yath
604
bibhrad goham apn mahendra-mada-bhit pryn na indro gavm
SYNONYMS
devewhen the demigod Indra; varaticaused rain; yajaof his sacrifice;
viplavadue to the disturbances; ruout of anger; vajrawith lightning
bolts; ama-varahail; anilaiand winds; sdatsuffering; plathe
cowherds; pauanimals; striand women; tmaHimself; araambeing
their only shelter; dvseeing; anukampvery compassionate by nature;
utsmayansmiling broadly; utpyapicking up; eka-kareain one hand;
ailamthe hill, Govardhana; abalaa small child; llin play;
ucchilndhrama mushroom; yathjust as; bibhratHe held; gohamthe
cowherd community; aptHe protected; mah-indraof King Indra;
madaof the false pride; bhitthe destroyer; prytmay He be satisfied;
nawith us; indrathe Lord; gavmof the cows.
TRANSLATION
Indra became angry when his sacrifice was disrupted, and thus he caused
rain and hail to fall on Gokula, accompanied by lightning and powerful winds,
all of which brought great suffering to the cowherds, animals and women there.
When Lord Ka, who is by nature always compassionate, saw the condition of
those who had only Him as their shelter, He smiled broadly and lifted
Govardhana Hill with one hand, just as a small child picks up a mushroom to
play with it. Holding up the hill, He protected the cowherd community. May
He, Govinda, the Lord of the cows and the destroyer of Indra's false pride, be
pleased with us.
PURPORT
The word indra means "lord" or "king." Thus in this verse Ka is pointedly
called indro gavm, "the Lord of the cows." In fact, He is the real Indra, the real
605
ruler, of everyone, and the demigods are merely His servants, representing His
supreme will.
It is apparent from this and the previous verses in this chapter that Lord
Ka's lifting of Govardhana Hill made quite an impression on the simple
cowherd men of Vndvana, and they repeatedly remembered this feat.
Certainly anyone who soberly and objectively considers the activities of young
Ka will surrender to Him and become His eternal devotee in loving
devotional service. That is the rational conclusion one should come to after
reading this chapter.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-sixth Chapter, of
the rmad-Bhgavatam, entitled "Wonderful Ka."
27. Lord Indra and Mother Surabhi Offer Prayers
This chapter describes how the Surabhi cow and Indra, having seen the
amazing power of Lord Ka, performed a bathing ceremony for Him.
Ashamed of having attacked Vndvana with a violent storm, Indra
secretly came before Lord Ka, offered obeisances and praised Him. Indra
stated that although r Ka is never caught in the current of material
illusion, which is born of ignorance, He nevertheless accepts a humanlike body
and performs various activities to establish religious principles and chastise the
wicked. By this means He crushes the false prestige of those who presume
themselves great controllers. Indra went on to declare that Ka is the father,
guru and Lord of all living entities, and that in the form of time He is the
606
agent of their punishment.
Satisfied with Indra's prayers, r Ka told him that He had stopped the
indra-yaja so that Indra, puffed up as he was with false pride, would remember
the Lord. Persons intoxicated by material opulence never see Him standing
before them with the rod of punishment in His hand. Therefore if Lord Ka
desires the actual good fortune of some person, He brings him down from his
position of opulence.
Lord Ka ordered Indra to return to his proper position in heaven and to
serve there without egotism. Indra, along with the cow Surabhi, then
performed a bathing ceremony for Ka, using the water of the heavenly
Ganges and the milk of mother Surabhi. Indra and the cow took this
opportunity to bestow upon the Lord the name Govinda, and the demigods
showered flowers and recited various prayers.
TEXT 1
''! ` ='!'
!! =''' ' '' r' '! ^'
!'!!'r' ''
!! ^'! `!!''r `'!
' +' '!` =' '
r-uka uvca
govardhane dhte aile
srd rakite vraje
go-lokd vrajat ka
surabhi akra eva ca
SYNONYMS
607
r-uka uvcar ukadeva Gosvm said; govardhaneGovardhana;
dhtehaving been held; ailethe hill; srtfrom the rainfall;
rakitehaving been protected; vrajeVraja; go-loktfrom the planet of
the cows; vrajatcame; kamto Ka; surabhimother Surabhi;
akraIndra; evaalso; caand.
TRANSLATION
ukadeva Gosvm said: After Ka had lifted Govardhana Hill and thus
protected the inhabitants of Vraja from the terrible rainfall, Surabhi, the
mother of the cows, came from her planet to see Ka. She was accompanied
by Indra.
PURPORT
The word go-lokt here indicates the material planet called Goloka which is
filled with exceptional cows. Surabhi went joyfully to see Lord Ka, but
Indra went fearfully. As indicated by this verse, Lord Ka had to adopt
extraordinary measures to protect His Vndvana associates from Indra's
obnoxious and offensive attack. Certainly Indra was ashamed, and also
nervous about his future. Having acted improperly, he had fearfully gone to
seek the shelter of Lord Brahm, who then ordered him to take along Surabhi
from the material Goloka planet and go to see Ka.
TEXT 2
='='` ''']`''
'"r' `r'$ ^''
'''''! ''!''! '
608
` `'! `='' '!
vivikta upasagamya
vrta kta-helana
paspara pdayor ena
kirenrka-varcas
SYNONYMS
viviktein a solitary place; upasagamyaapproaching; vritaashamed;
kta-helanahaving committed offense; pasparahe touched;
pdayoupon His feet; enamHim; kirenawith his helmet; arkalike
the sun; varcasthe effulgence of which.
TRANSLATION
Indra was very ashamed of having offended the Lord. Approaching Him in a
solitary place, Indra fell down and lay his helmet, whose effulgence was as
brilliant as the sun, upon the Lord's lotus feet.
PURPORT
The specific "solitary place" where Indra approached r Ka is mentioned
by the sage r Vaiampyana in the Hari-vaa (Viu-parva 19.3): sa
dadaropavia vai govardhana-il-tale. "He saw Him [Ka] sitting at the
base of Govardhana Hill."
From the commentaries of the cryas we understand that Lord Ka
wanted to provide a solitary meeting for Indra so that he would not be further
humiliated. Indra came to surrender and beg forgiveness, and the Lord allowed
him to do so privately.
609
TEXT 3
' r'!' +'!='! '''
`'!''!'r'r' ''
''^'! `'!'
1'!$ `r'!'^'
da-rutnubhvo 'sya
kasymita-tejasa
naa-tri-lokea-mada
idam ha ktjali
SYNONYMS
daseen; rutaheard; anubhvathe power; asyaof this;
kasyaLord Ka; amitaimmeasurable; tejasawhose potencies;
naadestroyed; tri-lokaof the three worlds; aof being the lord;
madahis intoxication; idamthese words; haspoke;
kta-ajalijoining his palms in supplication.
TRANSLATION
Indra had now heard of and seen the transcendental power of omnipotent
Ka, and his false pride in being the lord of the three worlds was thus
defeated. Holding his hands together in supplication, he addressed the Lord as
follows.
TEXT 4
1 ='!'
610
=''! ('=' r'=' ''!' '!!r'
r'''! ''' '='r''r''`'
'!''!'''! ''' ! !''='!$!
' ='9r' r' '$!!' '''
indra uvca
viuddha-sattva tava dhma nta
tapo-maya dhvasta-rajas-tamaskam
my-mayo 'ya gua-sampravho
na vidyate te grahanubandha
SYNONYMS
indra uvcaIndra said; viuddha-sattvammanifesting transcendental
goodness; tavaYour; dhmaform; ntamchangeless; tapa-mayamfull
of knowledge; dhvastadestroyed; rajathe mode of passion;
tamaskamand the mode of ignorance; my-mayabased on illusion;
ayamthis; guaof the modes of material nature; sampravhathe great
flux; na vidyateis not present; tewithin You; agrahaa-ignorance;
anubandha-which is due to.
TRANSLATION
King Indra said: Your transcendental form, a manifestation of pure
goodness, is undisturbed by change, shining with knowledge and devoid of
passion and ignorance. In You does not exist the mighty flow of the modes of
material nature, which is based on illusion and ignorance.
PURPORT
The great Bhgavatam commentator rla rdhara Svm has masterfully
611
explained the Sanskrit elements of this profound verse.
The Sanskrit word dhma has several meanings: a) dwelling place, house,
abode and so on; b) a favorite thing or person; delight; or pleasure; c) form or
appearance; d) power, strength, majesty, glory, splendor or light.
Concerning the first set of meanings, the Vednta-stra states that the
Absolute Truth is the source and resting place of all existence, and in the first
verse of the Bhgavatam that Absolute Truth is said to be Ka. Although
Lord Ka exists in His own dhma, or abode, called Kaloka, He Himself is
the abode of all existence, as Arjuna confirms in the Bhagavad-gt, where he
addresses Ka as para dhma, "the supreme abode."
The very name Ka indicates the all-attractive person, and thus Lord
Ka, the source of all beauty and pleasure, is certainly "the favorite thing or
person; delight; and pleasure." Ultimately these terms can refer only to Ka.
Dhma also refers to form or appearance, and as Indra offered these prayers
he was in fact directly seeing the form of Ka before him.
As clearly explained in the Vedic literature, Lord Ka's power, strength,
majesty, splendor and effulgence are all contained within His transcendental
body and thus attest to the infinite glories of the Lord.
rla rdhara Svm has brilliantly summarized all these meanings of the
word dhma by giving the Sanskrit term svarpa as a synonym. The word
svarpa means "one's own form or shape" and also "one's own condition,
character or nature." Since Lord Ka, being pure spirit, is nondifferent from
His body, there is absolutely no difference between the Lord and His visible
form. By contrast, in this material world we conditioned souls are all distinctly
different from our bodies, whether those bodies be male, female, black, white
or whatever. All of us are eternal souls, different from our temporary, flimsy
bodies.
When the word svarpa is applied to us, it especially indicates our spiritual
form, because our "own form" is in fact our "own condition, character or
nature" eternally. Thus the liberated condition in which one's outward form is
612
one's deepest spiritual nature is called svarpa. Primarily, however, this term
refers to the Supreme Personality of Godhead, r Ka. This is all indicated
in this verse by the words tava dhma, as explained by rdhara Svm.
rdhara Svm has explained that here the word ntam means "always in
the same form." ntam can also mean "undisturbed, free from passion, or
purified." According to Vedic philosophy, all change in this world is caused by
the influence of passion and ignorance. The passionate mode is creative, and
the ignorant mode is destructive, whereas the mode of goodness, sattva, is
serene and sustaining. In many ways this verse emphasizes that Lord Ka is
free from the modes of nature. The words viuddha-sattvam, ntam,
dhvasta-rajas-tamaskam and gua-sampravho na vidyate te all indicate this.
Unlike Ka, we change from one body to another because of our
involvement with the modes of nature; the various transformations of material
forms are impelled by the modes of nature, which are themselves set in motion
by the influence of time. Therefore one who is free from the material modes of
nature is changeless and eternally satisfied in blissful spiritual existence. Thus
the word ntam indicates that the Lord is undisturbed by change, since He is
free from the material modes of nature.
According to this verse, the powerful flow of the material modes of
naturenamely passion, stupidity and mundane pietyare based on
agrahaa, which rla rdhara Svm has translated as "ignorance." Since the
Sanskrit root gra means "to take, accept, grasp or comprehend," grahaa
means "grasp" exactly in the sense of "to grasp an idea or fact." Therefore
agrahaa here means one's failure to understand one's spiritual position, and
this failure causes one to fall into the violent currents of material existence.
An additional meaning of the word agrahaa is derived when it is divided
into the compound agra-haa. Agra means "the first, top or best," and hana
means "killing." The best part of our existence is the pure soul, which is
eternal, in contradistinction to the temporary, material body and mind. Thus
one who chooses material existence over Ka consciousness is in fact killing
the best part of himself, the soul, which in its pure state can enjoy Ka
613
consciousness unlimitedly.
rla rdhara Svm has translated tapo-mayam as "full of knowledge." The
word tapas, generally indicating "austerity," is derived from the Sanskrit verb
tap, whose meaning can be summarized as indicating the various functions of
the sun. Tap means "to burn, to shine, to heat and so on." The Supreme Lord is
eternally perfect, and therefore here tapo-mayam does not indicate that His
transcendental body is meant for austerities, since austerities are performed by
conditioned souls to purify themselves or to acquire a particular power. An
omnipotent, perfect being neither purifies Himself nor acquires power: He is
eternally pure and all-powerful. Therefore rdhara Svm has intelligently
understood that in this case the word tapas refers to the illuminating function
of the sun and thus indicates that the Lord's self-effulgent body is omniscient.
Light is a common symbol of knowledge. The Lord's spiritual effulgence does
not merely illuminate physically, as in the case of a candle or light bulb; more
importantly, the Lord's body illuminates our consciousness with perfect
knowledge because the Lord's effulgence is itself perfect knowledge.
We offer our respectful obeisances at the lotus feet of rla rdhara Svm
and thank him for his enlightening comments on this verse.
TEXT 5
`r'! ' r'( r'=' 1 '! r'r `r'!
^'! +'!''! '' '' ''^'!+'!='!
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kuto nu tad-dhetava a tat-kt
lobhdayo ye 'budha-linga-bhv
tathpi daa bhagavn bibharti
614
dharmasya guptyai khala-nigrahya
SYNONYMS
kutahow; nucertainly; tatof that (existence of the material body);
hetavathe causes; aO Lord; tat-ktproduced by one's connection
with the material body; lobha-dayagreed and so forth; yewhich;
abudhaof an ignorant person; linga-bhvsymptoms; tath
apinevertheless; daampunishment; bhagavnthe Supreme
Personality of Godhead; bibhartiwields; dharmasyaof the principles of
religion; guptyaifor the protection; khalaof wicked persons;
nigrahyafor the chastisement.
TRANSLATION
How, then, could there exist in You the symptoms of an ignorant
personsuch as greed, lust, anger and envywhich are produced by one's
previous involvement in material existence and which cause one to become
further entangled in material existence? And yet as the Supreme Lord You
impose punishment to protect religious principles and curb down the wicked.
PURPORT
This complex philosophical statement by Indra may be analyzed as follows:
In the first line of this verse, Indra refers to the main idea expressed at the end
of the previous versenamely, that the great currents of material existence,
which are based on ignorance, cannot possibly exist within the Supreme Lord.
The words tad-dhetava and tat-kt indicate that something causes the
modes of nature to manifest, and that they in turn become the cause of that
which caused them. In the second line of this verse, we find that it is material
feelings such as greed, lust, envy and anger that cause the modes of nature to
manifest and that are themselves caused by the modes of nature.
615
The explanation of this seeming paradox is as follows: When the
conditioned soul decides to associate with the material qualities, he becomes
contaminated by those qualities. As stated in the Gt (13.22), kraa
gua-sago 'sya sad-asad-yoni-janmasu. For example, in the presence of a
seductive woman, a man may give in to his lower instincts and try to enjoy sex
with her. By his deciding to associate with the lower qualities of nature, those
qualities manifest in him very powerfully. He is overwhelmed with lust and
driven to try again and again to satisfy his burning desire. Because his mind
has been infected by lust, all that he does, thinks and speaks will be influenced
by his strong attachment to sex. In other words, by choosing to associate with
the lusty qualities of nature, he has caused them to powerfully manifest within
himself, and eventually those lusty qualities themselves will cause him to
accept another material body suitable for affairs governed by those qualities.
The lower qualities, such as lust, greed, anger and envy, are
abudha-liga-bhv, symptoms of ignorance. Indeed, as indicated by rla
rdhara Svm in his commentary, the manifestation of the modes of nature is
synonymous with the manifestation of a particular material body. It is clearly
explained throughout the Vedic literature that the conditioned soul receives a
particular body, gives it up and then accepts another simply because of his
involvement with the modes of nature(kraa gua-sago 'sya [Bg. 13.22]).
Thus to say that one is participating in the modes of nature is to say that one is
accepting particular types of bodies suitable for the particular material
qualities one is involved with.
An ignorant bystander might have simplistically interpreted Ka's
pastime of lifting Govardhana Hill as follows: The residents of Vndvana
were obliged by Vedic principles to make certain offerings to the god of
heaven, Indra. Child Ka, ignoring the position of Indra, usurped these
offerings and took them for His own pleasure. When Indra tried to punish
Ka and His associates, the Lord frustrated Indra's attempt, humiliated him,
and exhausted his pride and resources.
But this superficial interpretation is refuted in this verse. Here Lord Indra
616
addresses r Ka as bhagavn, indicating that He is not an ordinary child
but in fact God. Therefore Ka's punishing Indra was part of His mission of
protecting religious principles and curbing down the envious; it was not a
display of material anger or of greed for the offerings meant for Indra. r
Ka is pure spiritual existence, and His simple, sublime desire is to engage all
living beings in the perfect, blissful life of Ka consciousness. Ka's desire
to make us Ka conscious is not egotistical, since ultimately Ka is
everything and Ka consciousness is objectively the best consciousness. Lord
Indra is really the humble servant of Ka, a fact he is now beginning to
remember.
TEXT 6
''r'! ! `r=' '!r'!''''!!
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pit gurus tva jagatm adho
duratyaya kla uptta-daa
hitya cecch-tanubhi samhase
mna vidhunvan jagad-a-mninm
SYNONYMS
pitthe father; guruthe spiritual master; tvamYou; jagatmof the
entire universe; adhathe supreme controller;
duratyayainsurmountable; klatime; upttawielding;
daapunishment; hityafor the benefit; caand; icchassumed by
Your own free will; tanubhiby Your transcendental forms; samhaseYou
617
endeavor; mnamthe false pride; vidhunvaneradicating; jagat-alords of
the universe; mninmof those who presume themselves to be.
TRANSLATION
You are the father and spiritual master of this entire universe, and also its
supreme controller. You are insurmountable time, imposing punishment upon
the sinful for their own benefit. Indeed, in Your various incarnations, selected
by Your own free will, You act decisively to remove the false pride of those who
presume themselves masters of this world.
PURPORT
The word hitya is significant here. Lord Ka protects religion and
chastises the wicked for the benefit of the entire universe. Foolish and
faithless pseudopriests criticize God for punishing the living entities through
the actions of nature. But whether Lord Ka punishes them indirectly
through nature or directly in His incarnations, as mentioned here, He has a
perfect right to do so because He is the father, spiritual master and supreme
ruler of the entire universe. Another way He curbs down the false attempts of
the conditioned souls to establish the kingdom of God without God is through
His feature as insurmountable time. It is said, "Spare the rod and spoil the
child." That is a fact, and it is actually the Lord's mercy that He takes the
trouble to rectify our misbehavior, although faithless persons criticize the
Lord's fatherly vigilance.
TEXT 7
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618
1 $! ^'^'!'!''' r' '' '!!'''
ye mad-vidhj jagad-a-mninas
tv vkya kle 'bhayam u tan-madam
hitvrya-mrga prabhajanty apasmay
h khalnm api te 'nusanam
SYNONYMS
yethose who; mat-vidhalike me; ajfoolish persons; jagat-aas lords
of the universe; mninafalsely identifying themselves; tvmYou;
vkyaseeing; kleat time (of fear); abhayamfearless; uquickly;
tattheir; madamfalse pride; hitvabandoning; ryaof devotees
progressing in spiritual life; mrgamthe path; prabhajantithey take to
fully; apa-smayfree of pride; hthe activity; khalnmof the wicked;
apiindeed; teby You; anusanamthe instruction.
TRANSLATION
Even fools like me, who proudly think themselves universal lords, quickly
give up their conceit and directly take to the path of the spiritually progressive
when they see You are fearless even in the face of time. Thus You punish the
mischievous only to instruct them.
PURPORT
History is filled with examples of the supreme authority breaking the
conceit of foolish men. Modern world leaders proudly fight one another,
placing the common people in unprecedented jeopardy. Similarly Indra, proud
of his apparently illustrious position, dared to threaten the lives of the
innocent residents of Vndvana with terrible weapons, until his arrogance
was curbed by the dynamic response of the Supreme Lord.
619
Nowadays, governments in the Western countries tend to be elected
democratically, and thus the mass of people become identified with the destiny
of their leaders. When the proud leaders engage in violence, the people who
elected them bear the brunt of such belligerent decisions. Thus the people in
the democratic nations of the world should elect Ka conscious leaders, who
will establish an administration consonant with the laws of God. If they fail to
do so, their materialistic leaders, oblivious of the will of the Supreme Lord, will
undoubtedly be chastised by cataclysmic events, and the people who elected
such leaders, being responsible for their leaders' acts, will share in the
suffering.
It is ironic that in modern democracies not only do the leaders consider
themselves universal controllers, but the mass of people, considering the
leaders merely their representatives rather than the representatives of God,
also consider themselves, as a people, to be the controllers of their nation.
Thus the chastisement mentioned in this verse has become unprecedentedly
applicable to people in general in the modern world.
Modern man should not simply make himself a lesson of nature by falling
down from his proud position; rather he should submissively execute the will of
the all-attractive Personality of Godhead, the Absolute Truth, r Ka, and
usher in a new era of sanity, tranquillity and widespread enlightenment.
TEXT 8
' r=' '' H'' ''^' r'''
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sa tva mamaivarya-mada-plutasya
620
ktgasas te 'vidua prabhvam
kantu prabho 'thrhasi mha-cetaso
maiva punar bhn matir a me 'sat
SYNONYMS
saHe; tvamYourself; mamaof me; aivaryaof rulership; madain
the intoxication; plutasyawho is submerged; ktahaving committed;
gasasinful offense; teYour; aviduanot knowing; prabhvamthe
transcendental influence; kantumto forgive; prabhoO master;
athatherefore; arhasiYou should; mhafoolish; cetasawhose
intelligence; mnever; evamthus; punaagain; bhtmay it be;
maticonsciousness; aO Lord; memy; asatimpure.
TRANSLATION
Engrossed in pride over my ruling power, ignorant of Your majesty, I
offended You. O Lord, may You forgive me. My intelligence was bewildered,
but let my consciousness never again be so impure.
PURPORT
Although Lord Ka protected the residents of Vraja by lifting
Govardhana Hill, He had not yet punished Indra himself, and Indra feared
that at any moment r Ka might call the son of Vivasvn, Yamarja, who
punishes impudent persons who defy the laws of God.
Indra was quite fearful and thus begged the Lord's forgiveness on the plea
that he could be purified only by Ka's mercythat he was too stubborn to
learn a good lesson through mere punishment.
In fact, despite Indra's humility in this case, his heart was not completely
purified. Later on in this canto we find that when Lord Ka once took a
prijta flower from Indra's kingdom, poor Indra again reacted violently
621
against the Supreme Personality of Godhead. Thus, we should aspire to go back
to our eternal home in the kingdom of Ka, and should not become
entangled in the imperfect life of the material gods.
TEXT 9
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tavvatro 'yam adhokajeha
bhuvo bharm uru-bhra-janmanm
cam-patnm abhavya deva
bhavya yumac-caranuvartinm
SYNONYMS
tavaYour; avatradescent; ayamthis; adhokajaO transcendental
Lord; ihainto this world; bhuvaof the earth; bharmwho constitute a
great burden; uru-bhrato many disturbances; janmanmwho have given
rise; cam-patnmof military leaders; abhavyafor the destruction;
devaO Supreme Personality of Godhead; bhavyafor the auspicious
benefit; yumatYour; caraalotus feet; anuvartinmof those who serve.
TRANSLATION
You descend into this world, O transcendent Lord, to destroy the warlords
who burden the earth and create many terrible disturbances. O Lord, you
simultaneously act for the welfare of those who faithfully serve Your lotus feet.
622
PURPORT
This verse utilizes an attractive poetic device. Lord Ka's descent into the
world is said to be for the abhava, literally "nonexistence" or "destruction," of
the demoniac warlords, and simultaneously for the bhava, or "existence,
prosperity," of those who faithfully serve the Lord's lotus feet.
True existence, indicated here by the word bhava, is sac-cid-nanda, eternal
and full of bliss and knowledge. To an uninformed observer, it may appear that
r Ka is simply rewarding His followers and punishing His enemies the way
any ordinary person might do. This specific doubt about the Lord is raised
extensively in the Sixth Canto in connection with Ka's taking the side of
the faithful demigods against the faithless demons in a particular cosmic war.
In that canto the Vaiava authorities clearly explain that in fact Lord Ka
is the father and Lord of all living beings and that all His activities are
therefore meant for the benefit of all existence. Lord Ka does not really
cause the nonexistence of anyone; rather He curbs the foolish, destructive,
material ways of those who defy the laws of God. These laws are created to
ensure the prosperity, harmony and happiness of the entire creation, and their
violation is an unjustifiable disturbance.
Certainly Indra hoped that Lord Ka would count him among the
devotees and not the demons, although considering Indra's actions one might
doubt where his loyalties actually lay. Indra was aware of this possible doubt
and thus, as we find in the next verse, he tried his best to surrender to the
Supreme Lord.
TEXT 10
''r' +'' +'!='r'
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623
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puruya mahtmane
vsudevya kya
stvat pataye nama
SYNONYMS
namaobeisances; tubhyamunto You; bhagavatethe Supreme
Personality of Godhead; puruyathe Lord dwelling within the hearts of all;
mah-tmanethe great Soul; vsudevyato Him who dwells everywhere;
kyar Ka; stvatmof the Yadu dynasty; patayeto the master;
namaobeisances.
TRANSLATION
Obeisances unto You, the Supreme Personality of Godhead, the great Soul,
who are all-pervading and who reside in the hearts of all. My obeisances unto
You, Ka, the chief of the Yadu dynasty.
TEXT 11
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624
svacchandoptta-dehya
viuddha-jna-mrtaye
sarvasmai sarva-bjya
sarva-bhttmane nama
SYNONYMS
svaof His own (devotees); chandaaccording to the desire; upttawho
assumes; dehyaHis transcendental bodies; viuddhaperfectly pure;
jnaknowledge; mrtayewhose form; sarvasmaito Him who is
everything; sarva-bjyawho is the seed of all; sarva-bhtaof all created
beings; tmanewho is the indwelling Soul; namaobeisances.
TRANSLATION
Unto Him who assumes transcendental bodies according to the desires of
His devotees, unto Him whose form is itself pure consciousness, unto Him who
is everything, who is the seed of everything and who is the Soul of all creatures,
I offer my obeisances.
PURPORT
We could hardly construe from the first line of this verse that God is
somehow impersonal but assumes a personal material body. It is clearly said
here that the Lord assumes different forms according to
svacchandaaccording to His own desire or according to the desires of His
devotees. An impersonal God could hardly reciprocate with the personal
desires of Its devotees, nor could an impersonal God Itself have desires, since
desire is characteristic of personality. Therefore, the Lord's manifesting
different forms in a personal way, responding to personal desires, indicates
that He is eternally a person and manifests His different transcendental bodies
as an expression of His own eternal nature.
625
The word viuddha-jna-mrtaye is most significant. Mrti means the form
of the Deity, and it is specifically stated here that the Lord's form is itself
completely pure consciousness. Consciousness is the primary spiritual element,
distinct from any of the material elements, and even distinct from the subtle
or psychological material elementsmundane mind, intelligence and false
egowhich are simply a psychic covering over pure consciousness. Since the
Lord's form is made of pure consciousness, it can hardly be understood as a
material body like the mortal bags of flesh and bones we carry around in this
world.
In the last two lines of this verse, there is poetic emphasis on the word
sarva, "everything." The Lord is everything: He is the seed of everything and
He is the Soul of every creature. Therefore, let us join with Indra in offering
our obeisances to the Lord.
TEXT 12
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mayeda bhagavan goha-
nysra-vyubhi
ceita vihate yaje
mnin tvra-manyun
SYNONYMS
mayby me; idamthis; bhagavanO Lord; gohaof Your cowherd
community; nyafor the destruction; sraby hard rain; vyubhiand
626
wind; ceitamenacted; vihatewhen it was disrupted; yajemy sacrifice;
mnin(by me) who was falsely proud; tvrafierce; manyunwhose
anger.
TRANSLATION
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.
TEXT 13
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tvayenughto 'smi
dhvasta-stambho vthodyama
vara gurum tmna
tvm aha araa gata
SYNONYMS
tvayby You; aO Lord; anughtashown mercy; asmiI am;
dhvastashattered; stambhamy false pride; vthfruitless; udyamamy
attempt; varamthe Supreme Lord; gurumthe spiritual master;
tmnamthe true Self; tvmto You; ahamI; araamfor shelter;
gatahave come.
627
TRANSLATION
O Lord, You have shown mercy to me by shattering my false pride and
defeating my attempt [to punish Vndvana]. To You, the Supreme Lord,
spiritual master and Supreme Soul, I have now come for shelter.
TEXT 14
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r-uka uvca
eva sakrtita ko
maghon bhagavn amum
megha-gambhray vc
prahasann idam abravt
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamin this manner;
sakrtitaglorified; kaLord Ka; maghonby Indra;
bhagavnthe Supreme Personality of Godhead; amumto him; meghalike
the clouds; gambhraygrave; vcwith words; prahasansmiling;
idamthe following; abravtspoke.
TRANSLATION
628
ukadeva Gosvm said: Thus glorified by Indra, Lord Ka, the Supreme
Personality of Godhead, smiled and then spoke to him as follows in a voice
resonant like the clouds.
PURPORT
Although in this pastime Lord Ka appeared to be a small boy, the words
megha-gambhray vc indicate that He spoke to Indra with the deep,
resonant voice of the Supreme Lord.
TEXT 15
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r-bhagavn uvca
may te 'kri maghavan
makha-bhago 'nughat
mad-anusmtaye nitya
mattasyendra-riy bham
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; mayby Me;
teunto you; akrihas been done; maghavanMy dear Indra; makhaof
your sacrifice; bhagathe stopping; anughatacting to show mercy to
you; mat-anusmtayefor the sake of remembrance of Me; nityamconstant;
629
mattasyaof one intoxicated; indra-riywith the opulence of Indra;
bhamgreatly.
TRANSLATION
The Supreme Personality of Godhead said: My dear Indra, it was out of
mercy that I stopped the sacrifice meant for you. You were greatly intoxicated
by your opulence as King of heaven, and I wanted you to always remember Me.
PURPORT
According to rdhara Svm, Indra and Lord Ka here exchange a
heart-to-heart talk. Indra revealed his mind to the Lord, and now Lord Ka
similarly reveals His own intention.
In Text 11 of this chapter, Indra emphatically declared that Lord Ka is in
fact everything, and thus, according to Indra's own criteria, forgetting Lord
Ka is clearly a state of insanity. When the Supreme Lord reminds us of His
supreme existence, He is not proudly advertising Himself like a mundane
politician or entertainer. The Lord is self-satisfied in His own infinite
existence and is trying, lovingly, to bring us back to our own perfect existence
as His eternal associates.
From God's point of view even the mighty King of heaven, Indra, is a mere
childand a naughty child at thatand thus the Lord, being a caring father,
punished His child and brought him back to the sanity of Ka consciousness.
TEXT 16
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630
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mm aivarya-r-madndho
daa pi na payati
ta bhraaymi sampadbhyo
yasya cecchmy anugraham
SYNONYMS
mmMe; aivaryaof his power; rand opulence; madaby the
intoxication; andharendered blind; daawith the rod of punishment;
pimin My hand; na payatione does not see; tamhim; bhraaymiI
make fall; sampadbhyafrom his material assets; yasyafor whom; caand;
icchmiI desire; anugrahambenefit.
TRANSLATION
A man blinded by intoxication with his power and opulence cannot see Me
nearby with the rod of punishment in My hand. If I desire his real welfare, I
drag him down from his materially fortunate position.
PURPORT
One may argue, "God should desire everyone's real welfare; therefore why
should Lord Ka state in this verse that He removes the intoxicating
opulence of one who is about to receive His mercy, rather than simply stating
that He will remove everyone's opulence and bless everyone?" On the other
hand, we may point out that irrevocable death occurs for everyone, and thus
Lord Ka does take away everyone's opulence and everyone's false pride.
However, if we apply the Lord's statement to events within one's immediate
life, before death, we may refer to Ka's statement in the Bhagavad-gt
(4.11): ye yath m prapadyante ts tathaiva bhajmy aham. "As people
631
surrender to Me, I reward them accordingly." Lord Ka desires everyone's
welfare, but when He says here yasya cecchmy anugraham, "for one whose
welfare I desire," it is understood that the Lord refers to those who by their
own activities and thoughts have manifested a desire to achieve spiritual
benefit. Lord Ka wants everyone to be happy in Ka consciousness, but
when He sees that a specific person also desires spiritual happiness, the Lord
especially desires it for that person. This is a natural act of reciprocation
consistent with the Lord's statement samo 'ha sarva-bhteu: "I am equal in
My attitude to all living beings." (Bg. 9.29)
TEXT 17
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gamyat akra bhadra va
kriyat me 'nusanam
sthyat svdhikreu
yuktair va stambha-varjitai
SYNONYMS
gamyatmyou may go; akraO Indra; bhadramgood fortune; vaunto
you; kriyatmyou should execute; meMy; anusanamorder;
sthyatmyou may remain; svain your own; adhikreuresponsibilities;
yuktaisoberly engaged; vayou; stambhafalse pride; varjitaidevoid
of.
632
TRANSLATION
Indra, you may now go. Execute My order and remain in your appointed
position as King of heaven. But be sober, without false pride.
PURPORT
Lord Ka here addresses Indra in the plural form (va) because this grave
instruction was meant to be a lesson for all the demigods.
TEXT 18
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athha surabhi kam
abhivandya manasvin
sva-santnair upmantrya
gopa-rpiam varam
SYNONYMS
atha-then; ha-spoke; surabhi-the mother of the cows, Surabhi; kamto
Ka; abhivandyaoffering respects; manasvinpeaceful in mind;
sva-santnaitogether with her progeny, the cows; upmantryabegging for
His attention; gopa-rpiamappearing as a cowherd boy; varamthe
Supreme Lord.
633
TRANSLATION
Mother Surabhi, along with her progeny, the cows, then offered her
obeisances to Lord Ka. Respectfully requesting His attention, the gentle lady
addressed the Supreme Personality of Godhead, who was present before her as a
cowherd boy.
PURPORT
The statement here that the heavenly cow Surabhi approached Lord Ka
along with her progeny (sva-santnai) is a reference to the transcendental
cows who play with Lord Ka in Vndvana. Although Lord Ka's cows are
transcendental, the heavenly cow Surabhi affectionately saw them, as indeed
Lord Ka Himself did, as related to her. Since Lord Ka was appearing in
the form of a cowherd boy, the whole situation was quite congenial, and
Surabhi took the opportunity to offer the following prayers.
TEXT 19
' +'`='!'
`'! `'! '$!''! !'
='H!r'' ='H'+'='
+'='r'! ^'! `'!' '
''!'! ='''''' r'
surabhir uvca
ka ka mah-yogin
vivtman viva-sambhava
bhavat loka-nthena
634
sa-nth vayam acyuta
SYNONYMS
surabhi uvcaSurabhi said; ka kaO Ka, Ka; mah yoginO
greatest of mystics; viva-tmanO Soul of the universe; viva-sambhavaO
origin of the universe; bhavatby You; loka nthenathe master of the
world; sa-nthhaving a master; vayamwe; acyutaO infallible one.
TRANSLATION
Mother Surabhi said: O Ka, Ka, greatest of mystics! O Soul and origin
of the universe! You are the master of the world, and by Your grace, O
infallible Lord, we have You as our master.
PURPORT
rla Vivantha Cakravart hkura points out here that mother Surabhi
is feeling great ecstasy as she repeats the words "Ka, Ka." Ka lifted
Govardhana Hill by His mystic power and thus protected the cows of
Vndvana, whereas her so-called master, Indra, had tried to kill them. Thus
Surabhi now clearly understands that it is not the demigods but rather the
Supreme God, Ka Himself, who is her real master forever.
TEXT 20
r=' ' ''' ` ='
r=' ' 1! '!r''r'
+'='!'' +'=' !! =''
='!'! '' ' '!''='
635
tva na paramaka daiva
tva na indro jagat-pate
bhavya bhava go-vipra
devn ye ca sdhava
SYNONYMS
tvamYou; naour; paramakamsupreme; daivamworshipable Deity;
tvamYou; naour; indraLord Indra; jagat-pateO master of the
universe; bhavyafor the welfare; bhavaplease be; goof the cows;
viprathe brhmaas; devnmand the demigods; yewho; caand;
sdhavasaintly persons.
TRANSLATION
You are our worshipable Deity. Therefore, O Lord of the universe, for the
benefit of the cows, the br hmaas, the demigods and all other saintly persons,
please become our Indra.
PURPORT
The Supreme Lord is self-sufficient: He can do everything Himself. The
Lord appointed one of His innumerable children to the position of Indra, the
lord of the cosmic heaven. But Indra abused his authority, and now Surabhi
requests Lord Ka, the Absolute Truth, to directly become her Lord, her
Indra. We should carefully perform our duties without false pride; thus we will
not become obsolete and embarrassed, as in the present case of King Indra,
who actually attacked Lord Ka and His Vndvana devotees.
TEXT 21
1 'r='!+''' ''!'!
636
'!! '! r'! =''''
='r'!! '' ='H!r''
+' ' +'! !''' '''
indra nas tvbhiekymo
brahma codit vayam
avatro 'si vivtman
bhmer bhrpanuttaye
SYNONYMS
indramas Indra; naour; tvto You; abhiekymawe shall perform
the bathing ceremony of coronation; brahmaby Lord Brahm;
coditordered; vayamwe; avatra asiYou have descended;
viva-tmanO Soul of the universe; bhmeof the earth; bhrathe
burden; apanuttayein order to alleviate.
TRANSLATION
As ordered by Lord Brahm, we shall perform Your bathing ceremony to
coronate You as Indra. O Soul of the universe, You descend to this world to
relieve the burden of the earth.
PURPORT
Surabhi makes it quite clear in this verse that she has had enough of the
leadership of imperfect demigods like Purandara (Indra), and now she is
determined to directly serve the Supreme Lord. Since Brahm has ordered her,
her attempt to coronate Lord Ka as her personal Lord is authorized by
higher authority. Moreover, Lord Ka Himself comes down to the earth to
relieve the burden of self-destructive, mundane administration, and thus it is
637
perfectly consistent with the Lord's own purpose that He become the Lord of
Surabhi. Since the Lord rules millions of universes, He can certainly take care
of mother Surabhi.
In fact, Surabhi wanted to bathe the Lord for her own purification, and she
earnestly makes her proposal to Vivtm, the Soul of the universe, r Ka.
TEXTS 22-23
' 1 '! ` ='!'
=' `'!' ''!'''
' +' '''''!r''
'^' !`!'!!]`!''!
!='r'`! '' r'
1 ' '' +' '! `
'! r'! =''!r' +'
+''''r' !'!!$
!! =' 1r' '!+''''!r'
-uka uvca
eva kam upmantrya
surabhi payastmana
jalair ka-gagy
airvata-karoddhtai
indra suraribhi ska
codito deva-mtbhi
abhyasicata drha
638
govinda iti cbhyadht
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus; kamLord
Ka; upmantryarequesting; surabhimother Surabhi; payaswith
milk; tmanaher own; jalaiwith the water; ka-gagyof the
Ganges flowing through the heavenly region (known as the Mandkin);
airvataof Indra's carrier, the elephant Airvata; karaby the trunk;
uddhtaicarried; indraLord Indra; suraby the demigods; ibhiand
the great sages; skamaccompanied; coditainspired; devaof the
demigods; mtbhiby the mothers (headed by Aditi); abhyasicatahe
bathed; drhamLord Ka, the descendant of King Darha; govinda
itias Govinda; caand; abhyadht-he named the Lord.
TRANSLATION
ukadeva Gosvm said: Having thus appealed to Lord Ka, mother
Surabhi performed His bathing ceremony with her own milk, and Indra,
ordered by Aditi and other mothers of the demigods, anointed the Lord with
heavenly Gag water from the trunk of Indra's elephant carrier, Airvata.
Thus, in the company of the demigods and great sages, Indra coronated Lord
Ka, the descendant of Darha, and gave Him the name Govinda.
PURPORT
According to the cryas, because Indra was embarrassed by his blunder of
attacking Vndvana, he was reluctant to worship the Lord. Therefore the
heavenly mothers, such as Aditi, encouraged him to go ahead and do so.
Feeling authorized by the encouragement of demigods less offensive than he,
Indra then bathed the Lord. Indra discovered that the beautiful cowherd boy
named Ka is indeed the Supreme Personality of Godhead.
639
TEXT 24
r''!!r'!r' ' `'!!''!
!''=' ='9!'''('!!!
'! '' '!! ^'! `'^'!''$ $
' !]`'! '?'' r' ' !='r'!
tatrgats tumburu-nraddayo
gandharva-vidydhara-siddha-cra
jagur yao loka-malpaha hare
surgan sannantur mudnvit
SYNONYMS
tatrato that place; gatcoming; tumburuthe Gandharva named
Tumburu; nradaNrada Muni; dayaand other demigods;
gandharva-vidydhara-siddha-crathe Gandharvas, Vidydharas, Siddhas
and Craas; jagusang; yaathe glories; lokaof the entire world;
malathe contamination; apahamwhich eradicate; hareof Lord Hari;
sura-of the demigods; aganthe wives; sannantudanced together;
mud anvitfilled with joy.
TRANSLATION
Tumburu, Nrada and other Gandharvas, along with the Vidydharas,
Siddhas and Craas, came there to sing the glories of Lord Hari, which purify
the entire world. And the wives of the demigods, filled with joy, danced
together in the Lord's honor.
640
TEXT 25
r' r' =' =''`!'' `r'='!
O='!` N!< r''' '''=' +'
^'! `! ''! '=' r''!' =' U''!
!!='r'! !!''''' ''''! d r'!'
ta tuuvur deva-nikya-ketavo
hy avkira cdbhuta-pupa-vibhi
lok par nirvtim pnuvas trayo
gvas tad gm anayan payo-drutm
SYNONYMS
tamHim; tuuvupraised; deva-nikyaof all the demigods; ketavathe
most eminent; hiindeed; avkiranthey covered Him; caand;
adbhutaamazing; pupaof flowers; vibhiwith showers; lokthe
worlds; parmsupreme; nirvtimsatisfaction; pnuvanexperienced;
trayathree; gvathe cows; tadthen; gmthe earth;
anayanbrought; payawith their milk; drutmto saturation.
TRANSLATION
The most eminent demigods chanted the praises of the Lord and scattered
wonderful showers of flowers all around Him. All three worlds felt supreme
satisfaction, and the cows drenched the surface of the earth with their milk.
PURPORT
The word ketava means, literally, "banners." The leading demigods are the
emblems, or banners, of the demigod race, and they took the lead in glorifying
641
the Lord and covering Him with an amazing shower of multicolored, fragrant
flowers.
TEXT 26
'!'!'! '! 'r'!
=' '! !'''' '='!
`''''! ''''''!
!''! '''' '!'
nn-rasaugh sarito
vk san madhu-srav
aka-pacyauadhayo
girayo 'bibhran un man
SYNONYMS
nnvarious; rasaliquids; oghflooding; saritathe rivers;
vkthe trees; sanbecame; madhuwith sweet sap; sravflowing;
akaeven without cultivation; pacyaripened; oadhayathe plants;
girayathe mountains; abibhrancarried; utabove the ground;
manjewels.
TRANSLATION
Rivers flowed with various kinds of tasty liquids, trees exuded honey, edible
plants came to maturity without cultivation, and hills gave forth jewels formerly
hidden in their interiors.
TEXT 27
642
`'! '+'''` r'!'
'='! ! ``''
'=' !''+'=' r'!r'
`!'''' ''! r'
ke 'bhiikta etni
sarvi kuru-nandana
nirvairy abhavas tta
krry api nisargata
SYNONYMS
keLord Ka; abhiiktehaving been bathed; etnithese; sarviall;
kuru-nandanaO beloved of the Kuru dynasty; nirvairifree from enmity;
abhavanbecame; ttamy dear Parkit; krrivicious; apialthough;
nisargataby nature.
TRANSLATION
O Parkit, beloved of the Kuru dynasty, upon the ceremonial bathing of
Lord Ka, all living creatures, even those cruel by nature, became entirely
free of enmity.
PURPORT
Those corrupted by a type of sophisticated cynicism may mock these
descriptions of a paradisiacal world situation effected simply by worshiping the
Supreme Lord. Unfortunately, modern man has created a hell on earth in his
cynical rejection of heaven on earth, which is actually possible through Ka
consciousness. The situation described here, created simply by the auspicious
643
bathing ceremony of the Lord, is an authentic historical incident. Since
history repeats itself, there is hope that the Ka consciousness movement
may again bring the world community to the brilliant reality of self-realized
existence.
TEXT 28
1r' !! !! `^'''r'
!! =''+''''' '
' 5'!r'! ''''! '!`!
=' r'! ='!+' =''
iti go-gokula-pati
govindam abhiicya sa
anujto yayau akro
vto devdibhir divam
SYNONYMS
itithus; goof the cows; go-kulaand of the community of cowherds;
patimthe master; govindamLord Ka; abhiicyabathing; sahe,
Indra; anujtagiven permission; yayauwent; akraKing Indra;
vtasurrounded; deva-dibhiby the demigods and others; divamto
heaven.
TRANSLATION
After he had ceremonially bathed Lord Govinda, who is the master of the
cows and the cowherd community, King Indra took the Lord's permission and,
surrounded by the demigods and other higher beings, returned to his heavenly
644
abode.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-seventh Chapter,
of the rmad-Bhgavatam, entitled "Lord Indra and Mother Surabhi Offer
Prayers."
28. Ka Rescues Nanda Mahrja from the Abode of
Varua
This chapter describes how Lord Ka brought Nanda Mahrja back from
the abode of Varua and how the cowherd men saw Vaikuha.
The king of the cowherds, Nanda Mahrja, observed the prescribed fast on
the eleventh day of the lunar month and then considered how to break his fast
properly on the twelfth day. By circumstance only a few more minutes
remained, and so he decided to take his bath at the very end of the night,
although astrologically that was an inauspicious time. Thus he entered the
water of the Yamun. A servant of Varua, the demigod of the ocean, noticed
Nanda Mahrja entering the water at a time forbidden by scripture and took
him away to the demigod's abode. In the early morning the cowherd men
unsuccessfully searched for Nanda, but Lord Ka immediately understood
the situation and went to see Varua. Varua worshiped Ka with great and
variegated festivity. Afterwards he begged the Lord to forgive his servant for
having foolishly arrested the king of the cowherds.
Nanda was amazed to see the influence r Ka exerted in the court of
Varuadeva, and after returning home he described his experiences to his
645
friends and relatives. They all thought Ka must be the Supreme Personality
of Godhead Himself and wanted to see His supreme abode. Thereupon the
omniscient Personality of Godhead arranged for them to bathe in the same
lake where Akrra would have his vision of the Absolute Truth. There the
Lord revealed to them Brahmaloka, which is realized by great sages in their
mystic trance.
TEXT 1
''!!''!`='!'
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''+'''' ''! ''
h'!r' 'r' `!^'9!
!'''! '^''!=''!r'
r-bdaryair uvca
ekday nirhra
samabhyarcya janrdanam
sntu nandas tu klindy
dvday jalam viat
SYNONYMS
r-bdaryai uvcar Bdaryai (ukadeva Gosvm) said;
ekdaymon Ekda (the eleventh day of the lunar month);
nirhrafasting; samabhyarcyahaving worshiped; janrdanamLord
Janrdana, the Supreme Personality of Godhead; sntumin order to bathe
(before breaking the fast at its prescribed completion); nandaNanda
Mahrja; tubut; klindymin the river Yamun; dvdaymon the
twelfth day; jalamthe water; viatentered.
646
TRANSLATION
r Bdaryai said: Having worshiped Lord Janrdana and fasted on the
Ekda day, Nanda Mahrja entered the water of the Klind on the Dvda
to take his bath.
TEXT 2
r' ! $r='!'''< r''!
='`!''!' ! 'r'`'
='5'!''!' ` =' ^'!
'='' ` ''!
ta ghtvnayad bhtyo
varuasysuro 'ntikam
avajysur vel
praviam udaka nii
SYNONYMS
tamhim; ghtvseizing; anayatbrought; bhtyaa servant:
varuasya-of Varua, the lord of the sea; asurademon; antikamto the
presence (of his master); avajyawho had disregarded; surmthe
inauspicious ; velmtime; praviamhaving entered ; udakamthe water;
niiduring the night.
TRANSLATION
Because Nanda Mahrja entered the water in the dark of night,
disregarding that the time was inauspicious, a demoniac servant of Varua
647
seized him and brought him to his master.
PURPORT
Nanda Mahrja was intent on breaking his fast during the Dvda day, of
which there remained only a few minutes. Thus he entered the water to bathe
at an inauspicious time, before the first dawn light.
The servant of Varua who arrested Nanda Mahrja is stated here to be
an asura, or demon, for obvious reasons. First, the servant was foolishly
ignorant of Nanda Mahrja's position as the pastime father of the Supreme
Absolute Truth. Also, Nanda Mahrja's intention was to carry out the
injunctions of scripture; therefore Varua's servant should not have arrested
Nanda on the technical grounds that he bathed in the Yamun at an
inauspicious time. Later in this chapter Varua himself will say, ajnat
mmakena mhena: "This was done by my ignorant servant, who is a fool."
This foolish servant did not understand the position of Ka or Nanda
Mahrja or devotional service to the Lord.
In conclusion, it is clear that Lord Ka wanted to give His personal
audience to Varua and simultaneously accomplish other didactic purposes.
Thus this wonderful pastime will now unfold.
TEXT 3
' `'! r'''''''r'
`'! !' r' !! ''`!
+'!='! r' ''' r''
''r' ='`!!6r''
r'r' ` !r'! !''
648
='!'!'+'''! ='+'
cukruus tam apayanta
ka rmeti gopak
bhagavs tad uparutya
pitara varuhtam
tad-antika gato rjan
svnm abhaya-do vibhu
SYNONYMS
cukruuthey called out loudly; tamhim, Nanda; apayantanot seeing;
kaO Ka; rmaO Rma; itithus; gopakthe cowherd men;
bhagavnthe Supreme Lord, Ka; tatthat; uparutyahearing;
pitaramHis father; varuaby Varua; htamtaken away; tatof
Varua; antikamto the presence; gatawent; rjanmy dear King
Parkit; svnmof His own devotees; abhayaof fearlessness; dathe
giver; vibhuthe almighty Lord.
TRANSLATION
O King, not seeing Nanda Mahrja, the cowherd men loudly cried out, "O
Ka! O Rma!" Lord Ka heard their cries and understood that His father
had been captured by Varua. Therefore the almighty Lord, who makes His
devotees fearless, went to the court of Varuadeva.
PURPORT
Vivantha Cakravart hkura explains that when Nanda Mahrja went
to bathe in the river, he was accompanied by several cowherd men. When
Nanda did not come out of the water, they began to cry out, and Lord Ka
immediately came there. Understanding the situation, r Ka entered the
649
water and went to the court of the demigod Varua, determined to free His
father and the other cowherd men from fear of a mere demigod.
TEXT 4
'!F' =''' 6'' `'!
^'! `''!^' ''''' ''!
'$r''! '' '''r='!$
r'['! ''$! r'='
prpta vkya hkea
loka-pla saparyay
mahaty pjayitvha
tad-darana-mahotsava
SYNONYMS
prptamarrived; vkyaseeing; hkeamLord Ka, the controller of
the senses; lokaof that planet (the watery regions); plathe presiding
deity (Varua); saparyaywith respectful offerings; mahatyelaborate;
pjayitvworshiping; haspoke; tatof Lord Ka; daranafrom the
sight; mahgreat; utsavajubilant pleasure.
TRANSLATION
Seeing that the Lord, Hkea, had arrived, the demigod Varua worshiped
Him with elaborate offerings. Varua was in a state of great jubilation upon
seeing the Lord, and he spoke as follows.
TEXT 5
650
'='`! ='!'
9 ' '+' r'! $!
'9 ='!'! '''!r' '+'!
r='r''!+'!'! +'!='?'
='!'' ''!''=''
r-varua uvca
adya me nibhto deho
'dyaivrtho 'dhigata prabho
tvat-pda-bhjo bhagavann
avpu pram adhvana
SYNONYMS
r-varua uvcar Varua said; adyatoday; meby me; nibhtais
carried successfully; dehamy material body; adyatoday; evaindeed;
arthathe goal of life; adhigatais experienced; prabhoO Lord;
tvatYour; pdathe lotus feet; bhjathose who serve; bhagavanO
Supreme Personality; avpuhave achieved; pramthe state of
transcendence; adhvanaof the path (of material existence) .
TRANSLATION
r Varua said: Now my body has fulfilled its function. Indeed, now the
goal of my life is achieved, O Lord. Those who accept Your lotus feet, O
Personality of Godhead, can transcend the path of material existence.
PURPORT
Varua ecstatically exclaims here that since he has now seen the infinitely
651
gorgeous body of Lord Ka, the trouble of assuming a material body has now
been supremely justified. Indeed, the artha, the goal or real value of Varua's
life, has now been achieved. Because Lord Ka's form is transcendental,
those who accept His lotus feet go beyond the boundary of material existence,
and thus only the spiritually unaware would presume that the Lord's lotus feet
are material.
TEXT 6
''r' +'' +'!='r'
'! '''!r''
' ''' ' ''r' '!''!
^'! `' ='`^'''!
brahmae paramtmane
na yatra ryate my
loka-si-vikalpan
SYNONYMS
namaobeisances; tubhyamunto You; bhagavateunto the Supreme
Personality of Godhead; brahmaethe Absolute Truth; parama-tmanethe
Supreme Soul; nanot; yatrain whom; ryateis heard of; mythe
illusory, material energy; lokaof this world; sithe creation;
vikalpanwhich arranges.
TRANSLATION
My obeisances unto You, the Supreme Personality of Godhead, the Absolute
652
Truth, the Supreme Soul, within whom there is no trace of the illusory energy,
which orchestrates the creation of this world.
PURPORT
The word ryate is significant here. ruti, or Vedic literature, consists of
authorized statements made by the Lord Himself or His enlightened
representatives. Thus neither the Lord nor recognized spiritual authorities
would ever say that within the Absolute Truth, the Personality of Godhead,
there is the fault of illusion. rla rdhara Svm points out that the word
brahmae here indicates the Lord is full in Himself, and that the term
paramtmane indicates He is the controller of all living entities.
Thus within the supreme being, complete in Himself and omnipotent, we
do not find any jurisdiction of the material, illusory energy.
TEXT 7
'!'r'! '!' `'
' '!`!'' =' '!
!'r'! ''' r'=' ''r'!
r'<='!' 'r' '$ r'
ajnat mmakena
mhenkrya-vedin
nto 'ya tava pit
tad bhavn kantum arhati
SYNONYMS
ajnatby one who was ignorant; mmakenaby my servant;
mhenafoolish; akrya-vedinnot knowing his proper duty; ntawas
653
brought; ayamthis person; tavaYour; pitfather; tatthat;
bhavnYour good self; kantum arhatishould please forgive.
TRANSLATION
Your father, who is sitting here, was brought to me by a foolish, ignorant
servant of mine who did not understand his proper duty. Therefore, please
forgive us.
PURPORT
The word ayam, "this one here," clearly indicates that Ka's father, Nanda
Mahrja, was present as Varua was speaking. In fact, Vivantha Cakravart
hkura states that Varua had seated r Nanda on a jeweled throne and had
personally worshiped him out of respect.
Technically, Nanda Mahrja was correct in entering the water just before
sunrise. The following explanation is given by rla Jva Gosvm in his
commentary on the first verse of this chapter: After an especially short
Ekda, measuring only eighteen hours, about six hours of the lunar day in
which the fast had to be broken, namely the Dvda, had already expired
before the dawn. Since at sunrise the proper time for breaking the fast would
have passed, Nanda Mahrja decided to enter the water at an otherwise
inauspicious time.
Of course, Varua's servant should have been aware of these technical
details, which are meant for strict followers of the Vedic rituals. Above and
beyond that, Nanda Mahrja was acting as the Supreme Lord's father and was
therefore a most sacred person, beyond the touch of insignificant cosmic
bureaucrats like the foolish servant of Varua.
TEXT 8
654
''!'''' '$ `'!
`r' '$ '''! '' `
!! =' '''r'!' ''
''r'! r' ''r' ='r'^'
mampy anugraha ka
kartum arhasy aea-dk
govinda nyatm ea
pit te pit-vatsala
SYNONYMS
mamato me; apieven; anugrahammercy; kaO Lord Ka; kartum
arhasiplease do; aeaof everything; dkO You who see; govindaO
Govinda; nyatmmay he be taken; eathis; pitfather; teYour;
pit-vatsalaO You who are most affectionate to Your parents.
TRANSLATION
O Ka, O seer of everything, please give Your mercy even to me. O
Govinda, You are most affectionate to Your father. Please take him home.
TEXT 9
''! ` ='!'
=' ''!r' `'!!
+'!='!'H H
!!''!!!r='''r'
655
''' '! '!='$' '
r-uka uvca
eva prasdita ko
bhagavn varevara
dygt sva-pitara
bandhn cvahan mudam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus;
prasditasatisfied; kaLord Ka; bhagavnthe Supreme
Personality of Godhead; varaof all controllers; varathe supreme
controller; dyataking; agtwent; sva-pitaramHis father;
bandhnmto His relatives; caand; vahanbringing; mudampleasure.
TRANSLATION
ukadeva Gosvm said: Thus satisfied by Lord Varua, r Ka, the
Supreme Personality of Godhead, Lord of lords, took His father and returned
home, where their relatives were overjoyed to see them.
PURPORT
In this pastime, Lord Ka gives a sublime demonstration of His position as
the Supreme Lord of all lords. Varua, the demigod of the seas, is most
powerful, yet he was happy to worship even Lord Ka's father, what to speak
of Ka Himself.
TEXT 10
656
'r='r''' _!
^'! `''!^''$! '''
`'! ' '?'r' r' ''!
5'!r'+''! =''r'! ''='r'
nandas tv atndriya dv
loka-pla-mahodayam
ke ca sannati te
jtibhyo vismito 'bravt
SYNONYMS
nandaNanda Mahrja; tuand; atndriyamnot seen before;
dvseeing; loka-plaof the controlling deity of the (ocean) planet,
Varua; mah-udayamthe great opulence; keunto Ka; caand;
sannatimthe offering of obeisances; temby them (Varua and his
followers); jtibhyato his friends and relatives; vismitaamazed;
abravtspoke.
TRANSLATION
Nanda Mahrja had been astonished to see for the first time the great
opulence of Varua, the ruler of the ocean planet, and also to see how Varua
and his servants had offered such humble respect to Ka. Nanda described all
this to his fellow cowherd men.
TEXT 11
r' '! r' ''''''! !''
'r='! !! ''!r''H'
657
'' ' ='!r' ' '!'
''!''!''''H
te cautsukya-dhiyo rjan
matv gops tam varam
api na sva-gati skmm
updhsyad adhvara
SYNONYMS
tethey; caand; autsukyafull of eagerness; dhiyatheir minds;
rjanO King Parkit; matvthinking; gopthe cowherd men;
tamHim; varamthe Supreme Lord; apiperhaps; nato us;
sva-gatimHis own abode; skmmtranscendental; updhsyatis going
to bestow; adhvarathe supreme controller.
TRANSLATION
[Hearing about Ka's pastimes with Varua,] the cowherd men considered
that Ka must be the Supreme Lord, and their minds, O King, were filled
with eagerness. They thought, "Will the Supreme Lord bestow upon us His
transcendental abode?"
PURPORT
The cowherd men were filled with excitement upon hearing how Ka had
gone to the abode of Varua to rescue His father. Suddenly realizing that they
were in fact dealing with the Supreme Personality of Godhead, they joyfully
conjectured among themselves about their auspicious destination after
finishing their present life.
658
TEXT 12
1r' ='!'! ' +'!='!'
='5'!''!^'^' =''''
'`^'''('' r' ''!
`'''' r''r'''r'
iti svn sa bhagavn
vijykhila-dk svayam
sakalpa-siddhaye te
kpayaitad acintayat
SYNONYMS
itisuch; svnmof His personal devotees; saHe; bhagavnthe
Supreme Personality of Godhead; vijyaunderstanding; akhila-dkthe
seer of everything; svayamHimself; sakalpaof the imagined desire;
siddhayefor the realization; temtheir; kpaycompassionately;
etatthis (as follows in the next verse); acintayatthought.
TRANSLATION
Because He sees everything, Lord Ka, the Supreme Personality of
Godhead, automatically understood what the cowherd men were conjecturing.
Wanting to show His compassion to them by fulfilling their desires, the Lord
thought as follows.
TEXT 13
''! =' ^'! ` r''?'
659
='9!`!'`' +'
+'!=''!' !r'''
' =' ='! !r' '''
jano vai loka etasminn
avidy-kma-karmabhi
uccvacsu gatiu
na veda sv gati bhraman
SYNONYMS
janapeople; vaicertainly; lokein the world; etasminthis;
avidywithout knowledge; kmabecause of desires; karmabhiby
activities; uccaamong superior; avacsuand inferior; gatiudestinations;
na vedadoes not recognize; svmhis own; gatimdestination;
bhramanwandering.
TRANSLATION
[Lord Ka thought:] Certainly people in this world are wandering among
higher and lower destinations, which they achieve through activities performed
according to their desires and without full knowledge. Thus people do not know
their real destination.
PURPORT
rla Jva Gosvm has elaborately explained how this verse applies to the
eternally liberated residents of r Vndvana, the Lord's abode. One of the
fundamental philosophical principles of the rmad-Bhgavatam is the
distinction between two types of illusion, Yoga-my and Mah-my, the
spiritual and material states of existence, respectively. Although Ka is God,
660
the omnipotent, omniscient Supreme Being, His intimate associates in the
spiritual world love Him so much that they see Him as their beloved child,
friend, lover and so on. So that their ecstatic love can transcend the
boundaries of mere reverence, they forget that Ka is the Supreme God of all
the universes, and thus their pure, intimate love expands unlimitedly. One
may consider their activities of treating Ka as a helpless child, a handsome
boyfriend, or a playmate to be a manifestation of avidy, ignorance of Lord
Ka's position as God, but the residents of Vndvana are in fact ignoring
the secondary majesty of Ka and focusing intensely on His infinite beauty,
which is the essence of His existence.
In fact, describing Lord Ka as the supreme controller and God is almost
a type of political analysis, referring as it does to a hierarchy of power and
control. Such analysis of levels of power and hierarchies of rule is significant
in a context in which one entity is not fully surrendered, in love, to a higher
entity. In other words, control becomes visible, or is consciously felt as control,
when there is resistance to that control. To cite a simple example: A pious,
law-abiding citizen sees a policeman as a friend and well-wisher, whereas a
criminal sees him as a threatening symbol of punishment. Those who are
enthusiastic about government policies feel not that the government is
controlling them but rather that it is helping them.
Thus Lord Ka is seen as a "controller," and hence as "the Supreme God,"
by those who are not fully enchanted by His beauty and pastimes. Those fully
in love with Lord Ka focus on His sublime, attractive features and, because
of the nature of their relationship with Him, do not much notice His
controlling power.
A simple proof that the residents of Vraja have transcended lower states of
God consciousness rather than failed to attain them is the fact that
throughout the pastimes of the Lord they often "remember" that Ka is God.
Usually they are astonished at this remembrance, having been fully absorbed
in seeing Ka as their friend, lover and so on.
The word kma is conventionally used to indicate a material desire, or else
661
a spiritual desire so intense that it becomes somehow analogous to intense
material desires. Still, the fundamental distinction remains: material desire is
selfish and self-gratificatory; spiritual desire is free of selfishness, being wholly
for the pleasure of the other, the Lord. Thus the residents of Vndvana
executed their daily activities solely for the pleasure of their beloved Ka.
It should be remembered that the entire purpose of Ka's descent into this
world is to attract living beings back home, back to Godhead. Two things are
required for this: that His pastimes display the beauty of spiritual perfection,
and that they somehow seem relevant and hence interesting to the
conditioned souls of this world. The Bhgavatam often states that Lord Ka
plays just like a youthful actor, and He undoubtedly engages His eternal
devotees in the dramatic presentation. Thus Lord Ka here muses to Himself
that people in this world certainly do not know their ultimate destination, and
with an obvious touch of the facetious He also thinks in this way about His
own eternally liberated associates, who were playing in this world like ordinary
members of a cowherd village.
Apart from the double meaning obviously present in this verse when it is
applied to Ka's liberated associates, Ka here makes an entirely direct and
pointedly critical observation about ordinary people. When applied to
conditioned souls who are actually wandering throughout the universe, His
statement that people are acting out of ignorance and lust is not mitigated by
any deeper, spiritual meaning. People in general are simply ignorant, and they
do not seriously consider their ultimate destination. As usual, Lord r Ka is
able to say many profound and complex things in a few simple words. How
fortunate we are that God is not a dry field of energy, a transcendent,
effulgent blob, or nothing at allas various people would have it. In fact, He is
the most wonderful Personality of Godhead, full of absolute personal qualities,
and certainly whatever we can do, He can do better, as evidenced by His
brilliant way of speaking.
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TEXT 14
1r' ''r'' +'!='!'
'$!`!`!`! $
'! ''!'!' ^'! ` ='
!! ''!'! r''' '''
iti sacintya bhagavn
mah-kruiko hari
daraym sa loka sva
gopn tamasa param
SYNONYMS
itiin these words; sacintyaconsidering to Himself; bhagavnthe
Supreme Personality of Godhead; mah-kruikathe most merciful;
hariLord Hari; daraym sashowed; lokamthe planet, Vaikuha;
svamHis own; gopnmto the cowherd men; tamasamaterial darkness;
parambeyond.
TRANSLATION
Thus deeply considering the situation, the all-merciful Supreme Personality
of Godhead Hari revealed to the cowherd men His abode, which is beyond
material darkness.
PURPORT
It is clear from this verse that the Absolute Truth dwells in His own eternal
abode. Everyone of us tries to live as comfortably as possible, surrounding
ourselves with peace and beauty. How can we, in the name of "logic," begrudge
663
the Supreme Lord, our creator, the supremely beautiful and comfortable abode
known by people in general as the kingdom of God?
TEXT 15
'r'' 5'!'''r' ''
'''! r' ''!r'''
''( '''''r' ' '''!
! !!''!'' ''!$r'!
satya jnam ananta yad
brahma-jyoti santanam
yad dhi payanti munayo
gupye samhit
SYNONYMS
satyamindestructible; jnamknowledge; anantamunlimited;
yatwhich; brahmathe absolute; jyotieffulgence; santanameternal;
yatwhich; hiindeed; payantisee; munayasages; guathe modes of
material nature; apyewhen they subside; samhitabsorbed in trance.
TRANSLATION
Lord Ka revealed the indestructible spiritual effulgence, which is
unlimited, conscious and eternal. Sages see that spiritual existence in trance,
when their consciousness is free of the modes of material nature.
PURPORT
In Text 14 Lord Ka revealed to the residents of Vndvana His own
664
abode, the spiritual planet of Kaloka. This and innumerable other
Vaikuha planets float in an infinite ocean of spiritual light called the
brahmajyoti. That spiritual light is in fact the spiritual sky, which Ka also,
quite naturally, revealed to the residents of Vndvana. For example, if we
want to show the moon to a child, we say, "Look up in the sky. See the moon
over there in the sky." Similarly, Lord Ka revealed the vast spiritual sky to
the residents of Vndvana, but as emphasized in Text 14 and in the following
text, 16, the actual destination of the Lord's associates was His own spiritual
planet.
TEXT 16
r' r' ''r'!
''! `'! ' '! '' r'!
'! ' !! ^'! `
'''! `! ''''!!r'' !
te tu brahma-hradam nt
magn kena coddht
dadur brahmao loka
yatrkrro 'dhyagt pur
SYNONYMS
tethey; tuand; brahma-hradamto the lake known as Brahma-hrada;
ntbrought; magnsubmerged; kenaby Ka; caand;
uddhtlifted out; daduthey saw; brahmaaof the Absolute Truth;
lokamthe transcendental planet; yatrawhere; akrraAkrra;
adhyagtsaw; purpreviously.
665
TRANSLATION
The cowherd men were brought by Lord Ka to the Brahma-hrada, made
to submerge in the water, and then lifted up. From the same vantage point that
Akrra saw the spiritual world, the cowherd men saw the planet of the
Absolute Truth.
PURPORT
The unlimited extension of spiritual light, called the brahmajyoti in Text 15,
is compared to a lake called Brahma-hrada. Lord Ka submerged the cowherd
men in that lake in the sense that He submerged them in the awareness of the
impersonal Brahman. But then, as indicated by the word uddht, He lifted
them up to a higher understanding, that of the Personality of Godhead in His
own planet. As clearly stated here, dadur brahmao lokam: They saw, just as
Akrra did, the transcendental abode of the Absolute Truth.
The evolution of consciousness may be briefly summarized as follows: In
ordinary consciousness we perceive and are attracted to the variety of material
things. Rising to the first stage of spiritual consciousness, we transcend
material variety and focus instead on the undifferentiated One, which lies
behind and gives existence to the many. Finally, rising to Ka consciousness,
we find that the absolute, spiritual One contains its own eternal variety. In
fact, since this world is a mere shadow of eternal existence, we would expect to
find spiritual variety within the One, and indeed we do find it in the sacred
text of rmad-Bhgavatam.
Astute readers may note that the pastime involving Akrra takes place
later in the Bhgavatam, after the present affair with the cowherd men. The
reason ukadeva Gosvm says Akrra saw Vaikuha pur, "previously," is
that all these incidents took place many years before the conversation between
ukadeva Gosvm and Mahrja Parkit.
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TEXT 17
'!''r' r' _!
'''!''=' r'!
`'! ' r'' ! +'
r' '''!' ' =''r'!
nanddayas tu ta dv
paramnanda-nivt
ka ca tatra cchandobhi
styamna su-vismit
SYNONYMS
nanda-dayathe cowherd men headed by Nanda Mahrja; tuand;
tamthat; dvseeing; paramasupreme; nandaby ecstasy;
nivtoverwhelmed with joy; kamLord Ka; caand; tatrathere;
chandobhiby the Vedic hymns; styamnambeing praised; suvery
much; vismitsurprised.
TRANSLATION
Nanda Mahrja and the other cowherd men felt the greatest happiness
when they saw that transcendental abode. They were especially amazed to see
Ka Himself there, surrounded by the personified Vedas, who were offering
Him prayers.
PURPORT
Although the residents of Vndvana considered themselves ordinary
667
persons, Lord Ka wanted them to know of their extraordinary good fortune.
Thus, within a lake in the Yamun River the Lord showed them His personal
abode. The cowherd men were amazed to see that the kingdom of God had
exactly the same spiritual atmosphere as their own earthly Vndvana and
that, just as in their Vndvana Lord Ka was personally present, in their
unique vision He was present as the Lord of the spiritual world.
As rla Bhaktisiddhnta Sarasvat hkura points out, these verses
emphasize that Lord Ka did not merely show the cowherd men a sample
Vaikuha planet but that He specifically revealed His Kaloka, the greatest
of eternal abodes and the natural home of the residents of Vndvana, who
loved Ka more than anyone else did.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-eighth Chapter, of
the rmad-Bhgavatam, entitled "Ka Rescues Nanda Mahrja from the
Abode of Varua."
29. Ka and the Gops Meet for the Rsa Dance
This chapter describes how Lord r Ka, intending to enjoy the rsa
dance, engaged in arguments and counterarguments with the gops. Then there
is a description of the beginning of the rsa dance and the Lord's pastime of
disappearing from the midst of the gops.
Remembering the promise He had made to the gops when He had stolen
their clothes, Lord Ka employed His Yogamy potency and manifested
within Himself the desire to enjoy pastimes during an autumn night. Thus He
668
began to play His flute. When the gops heard the flute's sound, the impulses of
Cupid were violently aroused within them, and they immediately abandoned
all their household duties and hastily went to Ka. All the gops had purely
spiritual bodies, but when some of the gops' husbands and other family
members stopped the young girls from going, Lord Ka arranged for them to
temporarily exhibit material bodies, which they then left at the sides of their
husbands. In this way they deceived their relatives and went off to meet Ka.
When the gops came before Lord Ka, He asked, "Why have you come? It
is not good for you to travel to such a place in the dead of the night, for this
forest is full of violent creatures. Your husbands and children will soon come
searching after you to bring you home and engage you again in your household
duties. After all, the prime religious duty of a woman is to serve her husband
and children. For a respectable woman to consort with a paramour is totally
contemptible and sure to obstruct her progress to heaven. Moreover, one
develops pure love for Me not by physical proximity but by hearing topics
connected with Me, by viewing My Deity form in the temple, by meditating
upon Me and by faithfully chanting My glories. Therefore, all of you would do
best to return home."
The gops were crestfallen to hear this, and after crying a little they replied,
with a bit of anger, "It is very unfair for You to reject young girls who have
abandoned everything in their lives and come to You with the exclusive desire
to serve You. By serving our husbands and children we receive only pain,
whereas by serving You, the dearmost Soul of all living beings, we will
perfectly fulfill the true religious duty of the self. What woman will not deviate
from her prescribed duties as soon as she hears Your flute song and sees Your
form, which enchants the three worlds? Just as the Supreme Lord Viu
protects the demigods, You destroy the unhappiness of the people of
Vndvana. Therefore You should immediately relieve the torment we have
felt because of separation from You." Wanting to please the gops, Lord Ka,
who is always satisfied in Himself, responded to their appeals by playing with
them in various pastimes. But when this show of attention made them a little
669
proud, He humbled them by suddenly disappearing from the arena of the rsa
dance.
TEXT 1
''!!''!`='!'
+'!='!''' r'! !r' 1
'!!! r `(''('`!
=''' r' ''N `
''! !'!''!' ''!'r'
r-bdaryair uvca
bhagavn api t rt
radotphulla-mallik
vkya rantu mana cakre
yoga-mym uprita
SYNONYMS
r-bdaryai uvcar ukadeva, the son of rla Badaryaa Vedavysa,
said; bhagavnKa, the Supreme Personality of Godhead; apialthough;
tthose; rtrnights; radaof autumn: utphulla-blossoming;
mallikthe jasmine flowers; vkyaseeing: rantum-to enjoy love; mana
cakreHe made up His mind; yogamymHis spiritual potency that makes
the impossible possible; upritaresorting to.
TRANSLATION
r Bdaryai said: r Ka is the Supreme Personality of Godhead, full
in all opulences, yet upon seeing those autumn nights scented with blossoming
670
jasmine flowers, He turned His mind toward loving affairs. To fulfill His
purposes He employed His internal potency.
PURPORT
As we begin the famous narration of Lord Ka's rsa dance, a dance of
love with beautiful young girls, questions will inevitably arise in the minds of
ordinary people regarding the propriety of God's romantic dancing with many
young girls in the middle of a full-moon autumn night. In his description of the
Lord's rsa dance in Ka, the Supreme Personality of Godhead, rla
Prabhupda painstakingly explains the spiritual purity of these transcendental
activities. Those advanced in the science of Kathe great teachers, or
cryasleave no doubt that Lord Ka is full and satisfied in Himself, free
of all material desire, which is, after all, a sense of incompleteness or lack.
Materialistic persons and impersonal philosophers stubbornly reject the
bona fide explanation of r Ka's transcendental nature. There is no reason
to deny the beautiful reality of an absolute person able to perform absolute
romantic activities, of which our so-called romance is merely a shadow or
perverted reflection. The irrational insistence that material activities cannot
be a reflection of the perfect, spiritual activities performed by God reflects the
unimaginative emotional disposition of those who oppose the reality of r
Ka. This psychological disposition of the nondevotees, which leads them to
fervently deny the very existence of the absolute person, unfortunately boils
down to what may be succinctly described as envy, since the overwhelming
majority of the impersonal critics eagerly pursue their own romantic affairs,
which they consider quite real and even "spiritual."
The actual supreme lover is Lord Ka. The Vednta-stra begins by
declaring that the Absolute Truth is the source of everything, and even
Western philosophy was born in a somewhat awkward attempt at finding the
original One behind the apparent many of material existence. Conjugal love,
one of the most intense and demanding aspects of human existence, can
671
hardly have nothing at all to do with supreme reality.
In fact, the conjugal love experienced by human beings is a mere reflection
of spiritual reality, in which the same love exists in an absolute, pristine state.
Thus it is clearly stated here that when Ka decided to enjoy the romantic
atmosphere of autumn, "He resorted to His spiritual potency" (yoga-mym
uprita). The spiritual nature of Lord Ka's conjugal affairs is a major
theme in this section of the rmad-Bhgavatam.
A woman is attractive because of the sweet sound of her voice, her beauty
and gentleness, her enchanting fragrance and tenderness, and also because of
her cleverness and skill in music and dance. The most attractive ladies of all
are the young gops of Vndvana, who are Lord Ka's internal potency, and
this chapter tells how He enjoyed their brilliant feminine qualitieseven
though, as rla Vivantha Cakravart hkura has mentioned, Lord Ka
was an eight-year-old boy when these events took place.
Ordinary people prefer God simply to be a witness of their romantic affairs.
When a boy desires a girl or a girl desires a boy, sometimes they pray to God for
their enjoyment. Such people are shocked and dismayed to find out that the
Lord can enjoy His own loving affairs with His own transcendental senses. In
truth, r Ka is the original Cupid, and His exciting conjugal pastimes will
be described in this section of the Bhgavatam.
When Lord Ka descends to the earth, His spiritual body seems to take
birth and grow as He displays His variegated pastimes. The Lord could hardly
allow His boyhood to pass without exhibiting the supreme loving affairs
between a young boy and young girls. Thus Vivantha Cakravart hkura
quotes rla Rpa Gosvm as follows: kaiora saphal-karoti kalayan kuje
vihra hari. "Lord Hari perfects His youth by arranging loving pastimes in
the groves of the Vndvana forest."
TEXT 2
672
r'! " !' ` `+' ` ' ^'
'!''! ='^'''?'`! ' '!r''
' ''' !'!' !! '! ' ''
''' '''!''! 1=' ' '! '
tadourja kakubha karair mukha
prcy vilimpann aruena antamai
sa caranm udagc chuco mjan
priya priyy iva drgha-darana
SYNONYMS
tadat that time; uu-rjathe moon, king of the stars; kakubhaof the
horizon; karaiwith his "hands" (rays); mukhamthe face;
prcyeastern; vilimpansmearing; aruenawith reddish color;
am-tamai(his rays) which give great comfort; sahe; caranmof all
those who watched; udagtrose; ucathe unhappiness; mjanwiping
away; priyaa beloved husband; priyyof his beloved wife; ivaas;
drghaafter a long time; daranabeing seen again.
TRANSLATION
The moon then rose, anointing the face of the eastern horizon with the
reddish hue of his comforting rays, and thus dispelling the pain of all who
watched him rise. The moon was like a beloved husband who returns after a
long absence and adorns the face of his beloved wife with red ku kuma.
PURPORT
Young Ka engaged His internal potency, and she immediately created an
exciting atmosphere for conjugal love.
673
TEXT 3
_! `' r''^'"'"^'
'!''!+' '=' `@`'!`!'
='' ' r'r`! '^'!! +' 'r'
'!! `^' ='!' '!! ''! $'
dv kumudvantam akhaa-maala
ramnanbha nava-kukumruam
vana ca tat-komala-gobh rajita
jagau kala vma-d manoharam
SYNONYMS
dvobserving; kamut-vantamcausing the night-blooming kumuda
lotuses to open; akhaaunbroken; maalamthe disk of whose face;
ramof the goddess of fortune; nana(resembling) the face;
bhamwhose light; navanew; kukumawith vermilion powder;
aruamreddened; vanamthe forest; caand; tatof that moon;
komalagentle; gobhiby the rays; rajitamcolored; jagauHe played
His flute; kalamsweetly; vma-dmfor the girls who had charming eyes;
mana-haramenchanting.
TRANSLATION
Lord Ka saw the unbroken disk of the full moon glowing with the red
effulgence of newly applied vermilion, as if it were the face of the goddess of
fortune. He also saw the kumuda lotuses opening in response to the moon's
presence and the forest gently illumined by its rays. Thus the Lord began to
674
play sweetly on His flute, attracting the minds of the beautiful-eyed gops.
PURPORT
The word jagau in this verse indicates that Lord Ka played songs on His
flute, as confirmed in Text 40 by the words k stry aga te
kala-padyata-veu-gt. The word ram may indicate not only Lord Viu's
consort but also rmat Rdhr, the original goddess of fortune. Lord Ka
appeared in the dynasty of the moon-god, and the moon plays a prominent role
here in preparing for the Lord's entrance into the midst of the rsa dance.
TEXT 4
''!'' !r'! r'']`=''' '
''U'' `'!! $r''!''!
!'' ''! '''^''r'! 9'!
' ''' `!r'! '='^'! ^' `"^'!
niamya gt tad anaga-vardhana
vraja-striya ka-ghta-mnas
jagmur anyonyam alakitodyam
sa yatra knto java-lola-kual
SYNONYMS
niamyahearing; gtamthe music; tatthat; anagaCupid;
vardhanamwhich fortifies; vraja-striyathe young women of Vraja;
kaby Ka; ghtaseized; mnaswhose minds; jagmuthey
went; anyonyamto one another; alakitaunnoticed; udyamtheir going
forward; saHe; yatrawhere; kntatheir boyfriend; javabecause of
675
their haste; lolaswinging; kualwhose earrings.
TRANSLATION
When the young women of Vndvana heard Ka's flute song, which
arouses romantic feelings, their minds were captivated by the Lord. They went
to where their lover waited, each unknown to the others, moving so quickly
that their earrings swung back and forth.
PURPORT
Apparently each gop went secretly, hoping to avoid advertising to her
rivals the fact that young Ka was in the mood for romantic affairs. rla
Vivantha Cakravart poetically describes the situation as follows:
"Ka instigated a terrible act of thievery in Vndvana when He played
on His flute. The song of His flute entered through the ears of the gops, into
the inner treasure chamber of their hearts. That wonderful music stole all
their most valuable possessionstheir sobriety, shyness, fear and
discrimination, along with their very mindsand in a split second this music
delivered all these goods to Ka. Now each gop went to beg the Lord to
return her personal property. Each beautiful young girl was thinking, 'I have to
capture that great thief,' and thus they went forward, each unknown to the
others."
TEXT 5
$r''! '+''''' `!N
! $ $r='! '' r' `!
''''! ''''r'' ' ''!=''
676
' !''!''! ''''
duhantyo 'bhiyayu kcid
doha hitv samutsuk
payo 'dhiritya sayvam
anudvsypar yayu
SYNONYMS
duhantyain the middle of milking the cows; abhiyayuwent away;
kcitsome of them; dohamthe milking; hitvabandoning;
samutsukextremely eager; payamilk; adhirityahaving placed on the
stove; sayvamcakes made of flour; anudvsyawithout removing from
the oven; aparothers; yayuwent.
TRANSLATION
Some of the gops were milking cows when they heard Ka's flute. They
stopped milking and went off to meet Him. Some left milk curdling on the
stove, and others left cakes burning in the oven.
PURPORT
The eagerness of these cowherd girls, so lovingly devoted to young Ka, is
shown here.
TEXTS 6-7
''=' ''''r''r'(r='!
''!''''r'' '!'! ' ''''
'! ' ''r'' ''r'' `!N
677
^'r''! '''!'' +'! '''
^'''r'' '' 'r''! '''!
'r'' `!N ^'! ''
=''r''r'='U!+'!!
`!Nr `'!!r' ` ''''
pariveayantyas tad dhitv
pyayantya in paya
urantya patn kcid
anantyo 'psya bhojanam
limpantya pramjantyo 'ny
ajantya kca locane
vyatyasta-vastrbhara
kcit kntika yayu
SYNONYMS
pariveayantyagetting dressed; tatthat; hitvputting aside;
pyayantya-making drink; in-their children; paya-milk;
urantyarendering personal service; patnto their husbands;
kcitsome of them; anantyaeating; apsyaleaving aside;
bhojanamtheir meals; limpantyaapplying cosmetics;
pramjantyacleansing themselves with oils; anyothers;
ajantyaapplying kajjala; kcasome; locaneon their eyes;
vyatyastain disarray; vastratheir clothing; bharaand ornaments;
kcitsome of them; ka-antikamto the proximity of Lord Ka;
yayuwent.
678
TRANSLATION
Some of them were getting dressed, feeding milk to their infants or rendering
personal service to their husbands, but they all gave up these duties and went to
meet Ka. Other gops were taking their evening meals, washing themselves,
putting on cosmetics or applying kaj j al a to their eyes. But all the gops stopped
these activities at once and, though their clothes and ornaments were in
complete disarray, rushed off to Ka.
TEXT 8
r'! ='!'' '!!! ''r'+'
''r' +''! r' ''' +'
!! ='!''6r'!r'!'!
' ''='r' r' '! $r'!
t vryam patibhi
pitbhir bhrt-bandhubhi
govindpahttmno
na nyavartanta mohit
SYNONYMS
tthey; vryambeing checked; patibhiby their husbands;
pitbhiby their fathers; bhrtbrothers; bandhubhiand other relatives;
govindaby Lord Ka; apahtastolen away; tmnatheir very selves;
na nyavartantathey did not turn back; mohitenchanted.
TRANSLATION
679
Their husbands, fathers, brothers and other relatives tried to stop them, but
Ka had already stolen their hearts. Enchanted by the sound of His flute,
they refused to turn back.
PURPORT
Some of the young gops were married, and their husbands tried to stop
them. The unmarried girls had to deal with their fathers and brothers and
other relatives. None of these relatives would have ordinarily allowed even the
young girls' dead bodies to go alone into the forest at night, but Lord Ka had
already engaged His internal potency, and thus the entire romantic episode
unfolded without interference.
TEXT 9
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antar-gha-gat kcid
gopyo 'labdha-vinirgam
ka tad-bhvan-yukt
dadhyur mlita-locan
SYNONYMS
anta-ghawithin their homes; gatpresent; kcitsome; gopyagops;
alabdhanot obtaining; vinirgamany exit; kamupon r Ka;
tat-bhvanwith ecstatic love for Him; yuktfully endowed;
680
dadhyuthey meditated; mlitaclosed; locantheir eyes .
TRANSLATION
Some of the gops, however, could not manage to get out of their houses, and
instead they remained home with eyes closed, meditating upon Him in pure
love.
PURPORT
Throughout the Tenth Canto, rla Vivantha Cakravart hkura gives
elaborate poetic commentaries on Lord Ka's pastimes. It is not always
possible to include these extensive descriptions, but we will quote in its
entirety his comments on this verse. It is our sincere recommendation to the
learned Vaiava community that a qualified devotee of the Lord present the
entire commentary of rla Vivantha Cakravart on the Tenth Canto as a
separate book, which will undoubtedly be appreciated by devotees and
nondevotees alike. The crya's comments on this verse are as follows:
"In this context we will make our analysis according to the method
described in rla Rpa Gosvm's Ujjvala-nlamai. There are two categories
of gops: the eternally perfect (the nitya-siddhas) and those who have become
perfect by practicing bhakti-yoga (the sdhana-siddhas). The sdhana-siddhas
are of two categories: those who belong to special groups and those who do not.
And there are also two classes of the gops belonging to special groups: namely
the ruti-crs, who come from the group of the personified Vedas, and the
i-crs, who come from the group of sages who saw Lord Rmacandra in the
Daakraya forest.
"This same fourfold categorization of the gops is given in the Padma
Pura:
gopyas tu rutayo jey
i-j gopa-kanyak
681
deva-kany ca rjendra
na mnuy kathacana
'It is understood that some of the gops are personified Vedic literatures, while
others are reborn sages, daughters of cowherds, or demigod maidens. But by no
means, my dear King, are any of them ordinary humans.' Here we are informed
that although the gops appeared to be human cowherd girls, they actually were
not. Thus the contention that they are mortals is refuted.
"The daughters of cowherds, referred to here as gopa-kanys, must be
eternally perfect, since we never hear of them having executed any sdhana.
Their apparent sdhana of worshiping goddess Ktyyan in the role of gops
merely manifests their manner of playing like human beings, and the
Bhgavatam narrates the account of this worship only to show how they had
fully taken on the role of cowherd girls.
"That the gopa-kany gops are actually nitya-siddhas, eternally perfect
devotees of the Lord, is established by a statement in Brahma-sahit
(5.37)nanda-cinmaya-rasa-pratibhvitbhiwhich proves that they are
the Lord's spiritual pleasure potency. Similarly, we have the words of the
Gautamya-tantra, hldin y mah-akti. Further corroboration of their
eternal perfection is that these gops, being coeternal with Lord Ka, their
lover, are mentioned along with Him in the eighteen-syllable mantra, the
ten-syllable mantra and others, and also that the worship of these mantras, and
also the rutis that present them, have been in existence since beginningless
time."
The deva-kanys, daughters of the demigods, who are mentioned in the
verse beginning sambhavas tv amara-striya, are explained in r
Ujjvala-nlamai as partial expansions of the gops who are eternally perfect.
That the ruti-cr gops, the personified Vedas, are sdhana-siddha is
understood from the following words of theirs quoted in the Bhad-vmana
Pura:
682
kandarpa-koi-lvaye
tvayi de mansi na
kmin-bhvam sdya
smara-kubdhnya-saay
yath tval-loka-vsinya
kma-tattvena gopik
bhajanti ramaa matv
cikrjaninas tath
'Since we have seen Your face, which possesses the beauty of millions of
Cupids, our minds have become lusty after You like those of young girls, and
we have forgotten all other allurements. We have developed the desire to act
toward You as do the gops who dwell on Your transcendental planet and who
manifest the nature of Cupid by worshiping You with the idea that You are
their paramour.'
"The i-cr gops are also sdhana-siddha, as stated in Ujjvala-nlamai:
goplopsak prvam aprptbha-siddhaya. Previously they were all
mahris living in the Daaka forest. We find evidence for this in the Padma
Pura, Uttara-khaa:
dv rma hari tatra
bhoktum aicchan su-vigraham
te sarve strtvam pann
samudbht ca gokule
hari samprpya kmena
tato mukt bhavravt
This verse says that upon seeing Lord Rmacandra, the sages in the Daaka
forest desired to enjoy Lord Hari (Ka). In other words, the sight of Lord
Rma's beauty reminded them of Lord Hari, Gopla, their personal object of
worship, and they then wanted to enjoy with Him. But out of embarrassment
683
they did not act on that desire, whereupon Lord r Rma, who is like a desire
tree, gave His mercy to them, even though they had not voiced their request.
Thus their desire was fulfilled, as stated by the words beginning te sarve. By
means of their lusty attraction they became freed from the ocean of material
existence, the cycle of birth and death, and coincidentally they got the
association of Hari in conjugal love.
"In the present verse of the Bhgavatam we understand that it was the gops
who had children who were kept forcibly at home. This fact is clear from
verses yet to come: mtara pitara putr (SB 10.29.20),
yat-paty-apatya-suhdm anuvttir aga (SB 10.29.32) and
pati-sutnvaya-bhrt-bndhavn (SB 10.31.16). In his comments on the Tenth
Canto, rla Kavi-karapra Gosvm mentions this fact. Without trying to
repeat all his thoughts on this verse, we will give the gist of his purport:
" 'Upon seeing the personal form of Lord r Rmacandra, the sages who
were worshipers of Lord Gopla immediately became elevated to the mature
platform of spontaneous devotion, automatically reaching the stages of firm
faith, attraction and attachment. But they had not yet completely freed
themselves of all material contamination; therefore r Yogamy-devi
arranged for them to take birth from the wombs of gops and become cowherd
girls. By associating with the eternally perfect gops, some of these new gops
fully manifested prva-raga loving attraction for Ka as soon as they reached
puberty (This kind of attraction develops even before one meets the beloved.)
When these new gops got the direct audience of Ka and physically
associated with Him, all their remaining contamination became burned up,
and they achieved the advanced stages of prema, sneha and so on.
" 'Even though they were in the company of their cowherd husbands, by the
power of Yogamy the gops remained unsullied by sexual contact with them;
rather, they were situated in purely spiritual bodies that Ka enjoyed. On the
night they heard the sound of Ka's flute, their husbands tried to stop them,
but by the merciful assistance of Yogamy the sdhana-siddha gops were able
to go forth to their beloved, together with the nitya-siddha gops.
684
" 'Other gops, however, because of not getting the good fortune of
associating with the nitya-siddha gops and other advanced gops, had not
achieved the stage of prema, and so their contamination was not completely
burned away. They entered the company of their cowherd husbands and, after
sexual union with them, gave birth to children. But a short time later even
these gops developed their prva-raga by hankering intensely for the physical
association of Kaa hankering they acquired by associating with the
advanced gops. Becoming worthy recipients of the mercy of the perfected
gops, they assumed transcendental bodies fit to be enjoyed by Ka, and
when Yogamy failed to help them overcome their husbands' attempts to keep
them from going out, they felt themselves cast into the worst calamity.
Viewing their husbands, brothers, fathers and other family members as
enemies, they came close to dying. Just as other women might remember their
mothers or other relatives at the time of death, these gops remembered the
sole friend of their very life, Ka, as stated in the present verse of the
Bhgavatam, beginning with the word antar.
" 'It is implied that those ladies were not able to exit because they were held
back by their husbands, who were standing before them with sticks in their
hands, scolding them. Although these gops were perpetually absorbed in love
for Ka, at that particular time they meditated upon Him and cried out
within: "Alas, alas, O only friend of our life! O ocean of the artistic skills of
Vndvana forest! Please let us become your girlfriends in some future life,
because at this time we cannot see Your lotuslike face with our eyes. So be it;
we shall look upon You with our minds." Each of them lamenting to herself in
this way, the gops stood with their eyes shut and meditated deeply upon Him.'"
TEXTS 10-11
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685
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dusaha-preha-viraha-
tvra-tpa-dhutubh
dhyna-prptcyutlea-
nirvty ka-magal
tam eva paramtmna
jra-buddhypi sagat
jahur gua-maya deha
sadya praka-bandhan
SYNONYMS
dusahaintolerable; prehafrom their beloved; virahafrom separation;
tvraintense; tpaby the burning pain; dhutaremoved; aubhall
inauspicious things in their hearts; dhynaby meditation; prptaobtained;
acyutaof the infallible Lord r Ka; leacaused by the embrace;
nirvtyby the joy; kareduced to nil; magaltheir auspicious
karmic reactions; tamHim; evaeven though; parama-tmnamthe
Supersoul; jraa paramour; buddhythinking Him to be;
apinevertheless; sagatgetting His direct association; jahuthey gave
up; gua-mayamcomposed of the modes of material nature; dehamtheir
bodies; sadyaimmediately; prakathoroughly counteracted;
686
bandhanall their bondage of karma.
TRANSLATION
For those gops who could not go to see Ka, intolerable separation from
their beloved caused an intense agony that burned away all impious kar ma. By
meditating upon Him they realized His embrace, and the ecstasy they then felt
exhausted their material piety. Although Lord Ka is the Supreme Soul, these
girls simply thought of Him as their male lover and associated with Him in that
intimate mood. Thus their karmic bondage was nullified and they abandoned
their gross material bodies.
PURPORT
rla Vivantha Cakravart comments upon this verse as follows: "Here
ukadeva Gosvm speaks in a peculiar way: he presents the intimate object
the gops attained as if it were an external idea, thus keeping its true nature
secret from outsiders, while at the same time he reveals to the confidential
devotees well versed in the scientific conclusions of devotional service the
internal meaning that is his real purport. Thus to outsiders ukadeva says that
Ka gave the gops liberation, but to the confidential hearers ukadeva
reveals that when the gops experienced separation from their beloved there
arose in them both immeasurable unhappiness and immeasurable happiness,
and that they gradually achieved their desired goal.
"Thus the verse can be understood as follows: Because of their intolerable
separation from their beloved, the gops felt terrible agony, by which they
caused all inauspicious things to tremble. In other words, when people in
general hear of the gops' extreme agony in separation from their beloved, they
abandon thousands of inauspicious thingsthings even as fearsome as the
subterranean fires of millions of universes or the powerful poison swallowed by
Lord iva. More specifically, those who hear of the gops' love in separation
give up their terrible false ego and, thinking themselves defeated, are shaken.
687
When the gops meditated on Lord Acyuta, He became manifest and
personally came to them, and they experienced great joy by embracing His
body, which was full of transcendental love for them. The gops also
experienced great joy by exhibiting personal characteristics and a sense of
identification appropriate to such love. That joy made all their good fortune,
both material and spiritual, seem paltry by comparison.
"The implication is that when other persons see how happy the gops
became upon embracing Ka when He manifested Himself directly before
them, these other persons feel that thousands of so-called auspicious objects
are insignificant by comparison, including all the sense gratificatory pleasures
found in millions of universes and even the supersensory pleasure of spiritual
bliss (brahmnanda) . Thus hearing of the gops' distress and the joy that arose,
respectively, out of their separation from the Supreme Lord and their union
with Him, anyone can get rid of all the reactions of his past activities, both
sinful and pious. Vaiavas certainly do not think that sinful and pious
reactions can be destroyed only by being lived out, since, after all, neither
separation from the Supreme Lord nor direct association with Him are in the
category of karma. This kind of elimination of karmic reactions occurs in the
stage of bhajana, for those who have come to the level of anartha-nivtti.
"And thus the gops thought of Kathe Paramtm, or supreme worthy
object of all loveas their paramour. Even though such a concept is ordinarily
contemptible, the gops realized Ka in an even fuller sense than did
Rukmi and His other queens, who thought of Him most respectfully as their
husband. That thinking of the Lord as one's paramour is superior to thinking
of Him as one's husband is proved by the fact that unbridled pure love is
superior to domesticated love. This idea is borne out by the following words of
r Uddhava: y dustyaja sva-janam rya-patha ca hitv. 'These ladies of
Vraja abandoned their families and their advanced religious principles, even
though to do so is very difficult.' (SB 10.47.61)
"In His pastimes on earth Ka often turns the most lowly things into the
most elevated. As Bhma stated, Ka's pastime of acting as Arjuna's chariot
688
driver was even more elevated than the pastimes in which He acted as a
mighty King of kings: vijaya-ratha-kuumba tta-totre/ dhta-haya-ramini
tac-chriyeskaye. 'I concentrate upon the chariot driver of Arjuna, who stood
with a whip in His right hand and a bridle rope in His left, and who was very
careful to protect Arjuna's chariot by all means.' (SB 1.9.39) Similarly, in the
Lord's appearance as Ka we see that the normally inferior conjugal rsa
becomes better than the normally superior mood of nta-rasa, as also the
attitude of loving a paramour becomes superior to the loving exchange
between legitimate spouses, and lowly guj necklaces, red oxide paste and
peacock feathers become better than the most excellent jeweled ornaments.
"But, it may be objected, it is not fitting for the Supreme Lord to sport with
women whose bodies have already been enjoyed by other men. This objection
is replied to by the words beginning jahu. The word deham is used here in the
singular form to indicate unity of category, even though the gops are many.
Some authorities say that by the power of Yogamy these gops' bodies
disappeared in a way no one noticed, but other authorities say that the 'body'
referred to in this context is the inferior body, composed of the modes of
material nature. Thus by the prominence of the adjective gua-mayam, it is
understood that before the gops heard the sound of Ka's flute their bodies
had been twofold, material and spiritual, and upon hearing the flute they gave
up the material bodies, which their husbands had enjoyed. We may analyze
this as follows:
"When devotees begin prosecuting devotional service in accordance with
the instructions of a bona fide spiritual master, they engage their ears and
other senses in pure devotion by hearing of the Lord, chanting His glories,
remembering Him, offering obeisances to Him, giving Him personal
attendance, and so forth. Thus the devotees make the Lord's transcendental
qualities the objects of their senses, as stated by the Lord Himself: nirguo
mad-apraya. (SB 11.25.26) In this way the devotees' bodies transcend the
material modes. Yet sometimes the devotees may take as their sense objects
mundane sounds and so on, and that is material. Thus a devotee's body can
689
have two aspects, transcendental and material.
"According to one's level of devotional service, to that degree the
transcendental aspects of one's body become prominent and the material
aspects diminish. This transformation is described in the following verse from
the Bhgavatam (11.2.42):
bhakti parenubhavo viraktir
anyatra caia trika eka-kla
prapadyamnasya yathnata syus
tui pui kud-apyo 'nu-ghsam
'Devotion, direct experience of the Supreme Lord, and detachment from other
thingsthese three occur simultaneously for one who has taken shelter of the
Supreme Personality of Godhead, in the same way that pleasure, nourishment
and relief from hunger come simultaneously and increasingly, with each bite,
for a person engaged in eating.' When one achieves totally pure love of God,
the material portions of the body disappear and the body becomes completely
spiritual. Nonetheless, so as not to disturb the false opinions of atheists and so
as to protect the confidentiality of devotional service, the Supreme Lord
usually has His illusory energy exhibit the demise of the gross body. An
example of this is the disappearance of the Ydavas during the Mauala-ll.
"Sometimes, however, to proclaim the excellence of bhakti-yoga, Ka will
allow a devotee to go back to Godhead in his selfsame body, as in the case of
Dhruva Mahrja. We can cite evidence for this point from the Twenty-fifth
Chapter of the Eleventh Canto, Text 32:
yeneme nirjit saumya
gu jvena citta-j
bhakti-yogena man-niho
mad-bhvya prapadyate
'A living entity who conquers the modes of material nature, which are
690
manifested from the mind, can dedicate himself to Me [Ka] by the process
of devotional service and thus attain pure love for Me.' Here the Lord states
that the defeat and destruction of that which is composed of the modes of
material nature can be brought about only by the process of devotional service.
"Therefore, what we should understand from the present verse of the
Bhgavatam is that the gops who could not go to see Ka had their
inauspicious, material bodies removed or burned up, while their auspicious,
spiritual bodies, far from being destroyed, simply grew more prominent because
of the ecstasy the gops felt by embracing Ka in meditation. Thus their
bondage was completely destroyed: by the help of Yogamy they got free from
ignorance and also from the prohibitions of their husbands and other relatives.
"We should not make the mistake of explaining this falling away of the
gops' bodies as being a result of their dying. As the Lord Himself states (SB
10.47.37),
y may krat rtry
vane 'smin vraja sthit
alabdha-rs kalyyo
mpur mad-vrya-cintay
'Some of those all-auspcious gops could not directly join Me in enjoying the
rsa dance on that night in this Vndvana forest, yet still they achieved My
association by remembering My transcendental pastimes.' By using the word
kalyya in this verse, the Lord implies, 'Even though these gops wanted to
give up their bodies because of their husbands' prohibitions and the torment of
separation from Me, for them to die at the very beginning of the most
auspicious festival of the rsa dance would have been displeasing to Me and
thus inauspicious. So they did not die.'
"More evidence that the gops who were prevented from going to see Ka
did not physically die is provided by a statement of r ukadeva's later in this
canto (10.47.38): t cur uddhava prts tat-sandegata-smt. 'Then they
691
[the gops] replied to Uddhava, feeling satisfied because His message had
reminded them of Ka.' Here we understand that the gops speaking to
Uddhava were the ones who had not had the chance to participate directly in
the rsa dance because of being held captive in their homes. Thus the
conclusion is that they gave up their material bodies without dying. Parched by
the intense heat of separation, their material bodies gave up their materiality
and became purely spiritual, just like the bodies of such great devotees as
Dhruva Mahrja. This is the meaning of the gops' 'giving up their bodies.'
"The following analogy illustrates the statuses of the various gops: By
observing seven or eight ripe mangoes on a tree, we can ascertain that all the
fruits on the tree are ripe. Then we can pick them all and bring them home,
where in due course the sun's rays and other agents will make them
finelooking, fragrant and deliciousfit to be offered to the king for his
enjoyment. When the time comes for the king to take his meal, a
discriminating servant can choose those fruits ready to offer him. From the
appearance of the fruits the servant can tell which are ripe in the middle but
still raw on the outside and thus not yet fit for the king. By the application of a
special heating process, these remaining fruits will become ripe in two or three
days, and then they too will be ready to offer to the king.
"Similarly, among the muni-cr gops who took birth in Gokula, those who
completely gave up the materiality of their bodies and very early in life
achieved purely spiritual bodies were able to remain untouched by any other
man; thus Yogamy allowed them to join the nitya-siddha and other advanced
gops when they went to meet Ka. Other muni-cr gops still retained some
connection with the external material body, but even they, after being
parched by the heat of separation from r Ka, gave up the materiality of
their bodies and assumed perfectly transcendental bodies, purified of all taint
of contact with other men. On the night of the rsa dance, Yogamy sent
some of these gops out behind those who had already gone out; others, who
Yogamy saw still had a slight amount of contamination, she kept back to
further purify with the heat of separation, and then she sent them out on some
692
other night.
"After enjoying the pleasures of the rsa dance and other pastimes with
Ka, the muni-cr gops who had participated went back to their homes
when the night was over, as did the nitya-siddha and other advanced gops. But
now Yogamy protected these muni-cr gops from the material association of
their husbands; in other words, these gops were devoid of any selfish
attachment for husband, children and so on. Since these gops were thoroughly
immersed in the great ocean of love for Ka, their breasts dried up so that
they could not feed their infants, and to their family members they appeared as
if haunted by ghosts. In conclusion, it is not unseemly that the gops who were
previously in material association joined in the rsa dance.
"Some authorities, however, maintain that the gops who were kept back in
their houses did not have children. According to them, whenever such words
as apatya ('children') are used in verses yet to come, these words refer to the
children of co-wives, to adopted children or to nephews and nieces."
TEXT 12
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r-parkid uvca
ka vidu para knta
na tu brahmatay mune
gua-pravhoparamas
ts gua-dhiy katham
693
SYNONYMS
r-parkit uvcar Parkit said; kamLord Ka; viduthey knew;
paramonly; kntamas their beloved; nanot; tubut; brahmatayas
the Absolute Truth; muneO sage, ukadeva; guaof the three modes of
material nature; pravhaof the mighty current; uparamathe cessation;
tsmfor them; gua-dhiymwhose mentality was caught up in those
modes; kathamhow.
TRANSLATION
r Parkit Mahrja said: O sage, the gops knew Ka only as their lover,
not as the Supreme Absolute Truth. So how could these girls, their minds
caught up in the waves of the modes of nature, free themselves from material
attachment?
PURPORT
King Parkit was sitting in an assembly of great sages and other important
personalities, listening to the words of ukadeva Gosvm. According to rla
Vivantha Cakravart, as ukadeva began speaking of the gops' conjugal love
for Ka, the King noticed the expressions on the faces of some of the more
materialistic persons present there and realized the doubt lurking in their
hearts. Therefore, although the King thoroughly knew the purport of
ukadeva's words, he presented himself as experiencing personal doubt so that
he could eradicate the doubt of others. That is why he asked this question.
TEXT 13
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694
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r-uka uvca
ukta purastd etat te
caidya siddhi yath gata
dviann api hkea
kim utdhokaja-priy
SYNONYMS
r-uka uvcaukadeva Gosvm said; uktamspoken;
purasttpreviously; etatthis; teto you; caidyathe King of Cedi,
iupla; siddhimperfection; yathas; gatahe attained; dvianhating;
apieven; hkeamthe Supreme Lord Hkea; kim utawhat to speak
then; adhokajato the transcendental Lord, who lies beyond the purview of
ordinary senses; priyof those devotees who are very dear.
TRANSLATION
ukadeva Gosvm said: This point was explained to you previously. Since
even iupla, who hated Ka, achieved perfection, then what to speak of the
Lord's dear devotees.
PURPORT
Although the spiritual nature of conditioned souls may be covered by
illusion, Lord Ka's spiritual nature is omnipotent and is never covered by
any other power. In fact, all other powers are His energy and thus function
695
according to His will. The Brahma-sahit (5.44) states, si
sthiti-pralaya-sdhana-aktir ek/ chyeva yasya bhuvanni bibharti durg/
icchnurpam api yasya ca ceate s: "The mighty Durg, who creates,
maintains and annihilates the material worlds, is the potency ot the Supreme
Lord, and she moves like His shadow, according to His desire." Thus because
the Lord's spiritual influence does not depend on whether someone
understands Him or not, the gops' spontaneous love for Ka guaranteed
their spiritual perfection.
The great Madhvcrya quotes the following relevant passages from the
Skanda Pura:
ka-kms tad gopyas
tyaktv deha diva gat
samyak ka para-brahma
jtv klt para yayu
"At that time the gops, who desired Ka, gave up their bodies and went to
the spiritual world. Because they properly understood Ka to be the Supreme
Absolute Truth, they transcended the influence of time."
prva ca jna-sayukts
tatrpi pryaas tath
atas ts para brahma
gatir sn na kmata
"In their previous lives most of the gops were already fully endowed with
transcendental knowledge. It is because of this knowledge, not their lust, that
they were able to attain the Supreme Brahman."
na tu jnam te moko
nnya pantheti hi ruti
kma-yukt tad bhaktir
696
jna cto vimukti-g
"The Vedas declare that without spiritual knowledge there is no valid path to
liberation. Because these apparently lusty gops possessed devotion and
knowledge, they achieved liberation."
ato moke 'pi ts ca
kmo bhaktynuvartate
mukti-abdodito caidya-
prabhtau dvea-bhgina
"Thus even in their attainment of liberation, 'lust' followed as a manifestation
of their pure devotion. After all, what we call liberation was experienced even
by envious persons like iupla."
bhakti-mrg ptha muktim
agd viu-prasdata
kmas tv aubha-kc cpi
bhakty vio prasda-kt
"By the mercy of Lord Viu, one who follows the path of devotional service
gains liberation as a by-product, and such a person's lusty desire, which would
normally invoke misfortune, instead invokes the mercy of Viu when
exhibited in pure devotion."
dvei-jva-yuta cpi
bhakta viur vimocayet
aho 'ti-karu vio
iuplasya mokat
"Lord Viu will save even a devotee possessed of an envious life. Just see the
extreme mercy of the Lord, as shown by His granting liberation to iupla!"
iupla was Lord Ka's cousin. He was mortified when the Lord stole the
697
gorgeous young Rukmi, whom iupla himself was hell-bent on marrying.
For various other reasons also, iupla was consumed with envy of Lord
Ka, and finally he insanely offended Him in a great assembly called the
Rjasya sacrifice. At that time Ka nonchalantly cut off iupla's head and
gave him liberation. Everyone present saw the effulgent soul of iupla rise
out of his dead body and merge into the existence of the Lord. The Seventh
Canto explains that iupla was an incarnation of a gatekeeper in the
spiritual world cursed to take birth on the earth as a demon. Since even
iupla was liberated by the Lord, who took into consideration the whole
situation, then what to speak of the gops, who loved Ka more than
anything.
TEXT 14
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n nireyasrthya
vyaktir bhagavato npa
avyayasyprameyasya
nirguasya gutmana
SYNONYMS
nmfor humanity; nireyasaof the highest benefit; arthyafor the
purpose; vyaktithe personal appearance; bhagavataof the Supreme Lord;
npaO King; avyayasyaof Him who is inexhaustible;
aprameyasyaimmeasurable; nirguasyauntouched by material qualities;
698
gua-tmanathe controller of the material modes.
TRANSLATION
O King, the Supreme Lord is inexhaustible and immeasurable, and He is
untouched by the material modes because He is their controller. His personal
appearance in this world is meant for bestowing the highest benefit on
humanity.
PURPORT
Since Lord Ka descends to benefit mankind in general, why would He
neglect innocent young girls who loved Him more than anyone else did?
Although the Lord awards Himself to His pure devotees, He is avyaya,
inexhaustible, because He is aprameya, immeasurable. He is also nirgua, free
of material qualities, and thus those who intimately associate with Him are on
the same spiritual platform. He is gutm, the controller or original
personality behind the modes of nature, and it is specifically for this reason
that He is free of them. In other words, because the modes of nature are His
energy, they cannot act upon Him.
TEXT 15
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kma krodha bhaya sneham
aikya sauhdam eva ca
699
nitya harau vidadhato
ynti tan-mayat hi te
SYNONYMS
kmamlust; krodhamanger; bhayamfear; snehamloving affection;
aikyamunity; sauhdamfriendship; eva caalso; nityamalways;
haraufor Lord Hari; vidadhataexhibiting; yntithey achieve;
tat-mayatmabsorption in Him; hiindeed; tesuch persons.
TRANSLATION
Persons who constantly direct their lust, anger, fear, protective affection,
feeling of impersonal oneness or friendship toward Lord Hari are sure to
become absorbed in thought of Him.
PURPORT
Lord Ka is pure spiritual existence, and those who somehow or other
become attached to Him, absorbed in thoughts of Him, rise to the spiritual
platform. This is the absolute nature of the Lord's personal association.
With this verse ukadeva Gosvm answers King Parkit's question about
the gops. After all, ukadeva has begun to narrate Ka's most intimate
pastime, the rsa dance, and Parkit is cooperating to remove the doubts of
others who are hearing or who in the future may hear this astonishing story.
rla Madhvcrya has quoted a statement from the Skanda Pura that
emphatically declares persons like the gops to be liberated souls, beyond the
pale of material illusion:
bhakty hi nitya-kmitva
na tu mukti vin bhavet
ata kmitay vpi
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muktir bhaktimat harau
"Eternal conjugal attraction to Ka, expressed in pure devotional service,
cannot develop in one who is not already liberated. Thus those who are
devoted to Lord Hari, even in conjugal attraction, are already liberated .
"rla Madhvcrya then quotes from the Padma Pura to clarify the
essential point that one cannot be liberated simply by lusting after Lord Ka
but rather only by possessing conjugal attraction in pure devotional service:
sneha-bhakt sad dev
kmitsenpsara-striya
kscit kscin na kmena
bhakty kevalayaiva tu
"The demigods are always affectionately devoted to the Lord, and the young
ladies of heaven called Apsars have lusty feelings toward Him, although some
of them have pure devotion for Him untainted by material lust. Only these
latter Apsars are ready for liberation, because without bona fide devotional
service one cannot possibly achieve liberation."
Thus devotional service is not yogyam, or appropriate, unless free from
material lust. One should not take cheaply the gops' achievement of personal
association with Lord Ka in a conjugal relationship. To show the gravity of
direct relationship with the Lord, rla Madhvcrya has quoted the following
verses from the Varha Pura:
patitvena riyopsyo
brahma me piteti ca
pitmahataynye
tridan janrdana
"The goddess Lakm worships Lord Janrdana as her husband, Lord Brahm
worships Him as his father, and the other demigods worship Him as their
701
grandfather."
prapitmaho me bhagavn
iti sarva-janasya tu
guru r-brahmao viu
sur ca guror guru
"Thus people in general should think, 'The Supreme Lord is my
great-grandfather.' Lord Viu is the spiritual master of Brahm and thus the
guru of the guru of the demigods."
gurur brahmsya jagato
daiva viu santana
ity evopsana krya
nnyath tu kathacana
"Brahm is the spiritual master of this universe, and Viu is the eternally
worshipable Deity. With this understanding, and not otherwise, one should
worship the Lord."
The above injunctions apply to sarva-jana, "all people in general." Thus one
should follow these injunctions until one achieves the exalted platform of
intimate relationship with the Supreme Lord. There is abundant evidence that
the gops of Vndvana were highly elevated, liberated souls, and thus their
pastimes with Ka are pure, spiritual affairs. Keeping this in mind, we can
truly understand this chapter of the rmad-Bhgavatam .
TEXT 16
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702
''r' r'' ''r'
na caiva vismaya kryo
bhavat bhagavaty aje
yogevarevare ke
yata etad vimucyate
SYNONYMS
na canor; evamlike this; vismayaastonishment; kryashould be had;
bhavatby you; bhagavatiin regard to the Supreme Personality of
Godhead; ajewho is unborn; yoga-varaof the masters of yoga; vare-the
ultimate master; keLord Ka; yataby whom; etatthis (world);
vimucyatebecomes liberated.
TRANSLATION
You should not be so astonished by Ka, the unborn master of all masters
of mystic power, the Supreme Personality of Godhead. After all, it is the Lord
who liberates this world.
PURPORT
Parkit Mahrja should not have been so astonished that Lord Ka's
so-called romantic affairs are in fact meant to liberate the entire universe.
After all, that is the Lord's purposeto bring all conditioned souls back home,
back to Godhead, for an eternal life of bliss and knowledge. The Lord's
conjugal affairs with the gops fit in very nicely with that program because we
who are actually lusty in material consciousness can be purified and liberated
by hearing of them.
In the First Canto of rmad-Bhgavatam (1.5.33), Nrada Muni states,
703
mayo ya ca bhtn
jyate yena su-vrata
tad eva hy maya dravya
na punti cikitsitam
"O good soul, does not a thing applied therapeutically cure a disease that was
caused by that very same thing?" Thus Ka's romantic affairs, being pure,
spiritual activities, will cure those who hear about them of the disease of
material lust.
TEXT 17
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t dvntikam yt
bhagavn vraja-yoita
avadad vadat reho
vca peair vimohayan
SYNONYMS
tthem; dvseeing; antikamnearby; ytarrived; bhagavnthe
Supreme Lord; vraja-yoitathe girls of Vraja; avadatHe spoke;
vadatmof speakers; rehathe best; vcaof language; peaiwith
decorations; vimohayanbewildering.
704
TRANSLATION
Seeing that the girls of Vraja had arrived, Lord Ka, the best of speakers,
greeted them with charming words that bewildered their minds.
PURPORT
Having established the spiritual nature of the gops' love for Ka,
ukadeva Gosvm proceeds with his narration.
TEXT 18
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r-bhagavn uvca
svgata vo mah-bhg
priya ki karavi va
vrajasynmaya kaccid
brtgamana-kraam
SYNONYMS
su-gatamwelcome; vato you; mah-bhgO most fortunate ladies;
priyampleasing; kimwhat; karavimay I do; vafor you; vrajasyaof
Vraja; anmayamthe well-being; kaccitwhether; brtaplease tell;
705
gamanafor your coming; kraamthe reason.
TRANSLATION
Lord Ka said: O most fortunate ladies, welcome. What may I do to please
you? Is everything well in Vraja? Please tell Me the reason for your coming
here.
PURPORT
Lord Ka knew perfectly well why the gops had come. In fact, He had
called them with the romantic melodies of His flute. So Ka was simply
teasing the gops by asking them, "Why have you come here so quickly? Is
something wrong in town? Why have you come here, anyway? What do you
want?"
The gops were Ka's young lovers, and therefore these questions
certainly bewildered them, for they had responded to Ka's call with the
simple mentality of enjoying conjugal love with Him.
TEXT 19
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rajany e ghora-rp
ghora-sattva-nievit
pratiyta vraja neha
stheya strbhi su-madhyam
706
SYNONYMS
rajannight; ethis; ghora-rpfearsome in appearance;
ghora-sattvaby fearsome creatures; nievitpopulated; pratiytaplease
return; vrajamto the cowherd village of Vraja; nanot; ihahere;
stheyamshould stay; strbhiwomen; su-madhyamO slender-waisted
girls.
TRANSLATION
This night is quite frightening, and frightening creatures are lurking about.
Return to Vraja, slender-waisted girls. This is not a proper place for women.
PURPORT
rla Vivantha Cakravart hkura has written the following charming
commentary on this verse:
"[The gops thought,] 'Alas, alas, even after shattering our family
responsibilities, our sobriety and our shame and enjoying us day after day, and
after now dragging us here by the sound of His flute, He is asking us why we
have come!'
"As the gops cast sidelong glances at one another, the Lord said, 'If you try
to tell Me that you have come to get night-blooming flowers to use in the
worship of God, and that it is these flowers you are looking at with your
sidelong glances, I will have to reject your excuse as unacceptable, since
neither the time, place nor persons involved are appropriate.'
"This is the Lord's meaning in the verse beginning rajan. He might have
said, 'Even though there is abundant moonlight, this time of night is very
fearsome because many snakes, scorpions and other dangerous creatures too
small for you to see are lying beneath the creepers, roots and twigs. Therefore
this time is unsuitable for gathering flowers. And not only the time but also
707
this place is unsuitable for you to gather flowers, because at night terrible
creatures such as tigers are abroad here. Therefore you should go back to
Vraja.'
" 'But,' the gops may object, 'let us just rest for a few minutes, and then we
will go.'
"Then the Lord might reply, 'Women shouldn't remain in this kind of
place.' In other words, 'Because of the time and place, it is wrong for persons
like yourselves to stay here even for a moment.'
"Furthermore, by the word su-madhyam, 'O slender-waisted ones,' the
Lord implied, 'You are beautiful young girls, and I am a beautiful young boy.
Because you are all very chaste and I am a brahmacr, as confirmed by the
words ko brahmacr in the ruti [Gopla-tpan Upaniad], there should be
no fault in our being in the same place. Nonetheless, the mind can never be
trusted-neither yours nor My own.'
"The Lord's inner eagerness thus hinted at is obvious if we read His words
between the lines, as follows: 'If out of shyness you cannot tell Me the reason
you've come, then don't speak. I already know it anyway, so just listen as I tell
it to you.' Thus the Lord speaks the words beginning rajan . "
The following statement by Ka is based on an alternative meaning of the
verse derived when the Sanskrit words are separated in a different way. The
alternative separation, according to rla Vivantha Cakravart, would be
rajan e aghora-rp aghora-sattva-nievit/ pratiyta vraja na iha stheya
stribhi su-madhyam. Through rla Vivantha's commentary Ka now
explains the meaning of this division of words.
" 'The pervasive moonshine has made this night appear not at all fearsome,
and therefore this forest is populated by harmless creatures such as deer
(aghora-sattvai), or else by animals such as tigers that are harmless because of
Vndvana's naturally nonviolent atmosphere. Consequently this night should
not frighten you.' Or else Ka may have meant, 'You should not be afraid of
your own husbands and other relatives because, the night being populated by
708
fearsome animals, they will not come near this place. Therefore please do not
go back to Vraja [na pratiyta], but stay here in My company [iha stheyam].'
"The gops may ask the Lord, 'How are You staying here?'
"The Lord answers, 'With women.'
"But are You satisfied to keep just any women in Your company?'
"The Lord replies to this with the word su-madhyam, meaning, 'Only
women who are young and beautiful, who have slender waistsnamely
yourselvesshould stay here with Me, and not others.' Thus we can appreciate
that Ka's statements are full of considerate as well as neglectful sentiments."
Ka's words are certainly brilliant, because according to the rules of
Sanskrit grammar they may be understood in either of two opposite ways. In
the first case, as translated above, Lord Ka continues to tease the gops by
telling them the night is dangerous and inauspicious and that they should go
home. But Ka is simultaneously saying exactly the oppositenamely, that
there is absolutely no reason for the gops to fear coming to the Lord, that the
night is quite auspicious and that the girls should under no circumstances go
back home. Thus Lord Ka simultaneously teases and enchants the gops
with His words.
TEXT 20
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mtara pitara putr
bhrtara pataya ca va
vicinvanti hy apayanto
709
m khva bandhu-sdhvasam
SYNONYMS
mtaramothers; pitarafathers; putrsons; bhrtarabrothers;
patayahusbands; caand; vayour; vincinvantiare searching;
hicertainly; apayantanot seeing; m khvamdo not create;
bandhufor your family members; sdhvasamanxiety.
TRANSLATION
Not finding you at home, your mothers, fathers, sons, brothers and husbands
are certainly searching for you. Don't cause anxiety for your family members.
TEXTS 21-22
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da vana kusumita
rkea-kara-rajitam
yamunnila-llaijat
710
taru-pallava-obhitam
tad yta m cira goha
uradhva patn sat
krandanti vats bl ca
tn pyayata duhyata
SYNONYMS
damseen; vanamthe forest; kusumitamfull of flowers; rk-aof
the moon, the lord of the presiding goddess of the full-moon day; karaby the
hand; rajitammade resplendent; yamuncoming from the Yamun River;
anilaby the wind; llplayfully; ejattrembling; taruof the trees;
pallavawith the leaves; obhitambeautified; tattherefore; ytago back;
m ciramwithout delay; gohamto the cowherd village;
uradhvamyou must serve; patnyour husbands; satO chaste
women; krandantiare crying; vatsthe calves; blthe children;
caand; tnthem; pyayatabreast-feed; duhyatafeed with cow's milk.
TRANSLATION
Now you have seen this Vndvana forest, full of flowers and resplendent
with the light of the full moon. You have seen the beauty of the trees, with
their leaves trembling in the gentle breeze coming from the Yamun. So now go
back to the cowherd village. Don't delay. O chaste ladies, serve your husbands
and give milk to your crying babies and calves.
PURPORT
rla Vivantha Cakravart hkura further explains Text 22 as follows:
"Lord Ka says, 'Therefore don't wait a long time before going, but go
immediately.' The word sat means that the gops are loyal to their husbands;
therefore Ka indicates that the gops should serve their husbands so the
711
latter can accomplish their religious duties, and that the gops should also be
considered worshipable because of their chastity. All this Ka says to the
gops who are married. And now to the unmarried girls He says, 'The calves are
crying, so see to it that they get milk.' To the muni-cr gops He says, 'Your
babies are crying, so feed them milk.' "
rla Vivantha Cakravart hkura further reveals the hidden meaning
of these two verses as follows: "In Text 21 Ka might have said, 'This
Vndvana is the very best of places, and moreover this is a full-moon night.
Furthermore, we have the Yamun on all sides, and there are cool, gentle,
fragrant breezes blowing. These are all transcendental opulences that stimulate
loving exchanges, and since I am also here as the foremost ecstatic
opulencethe object of lovelet us now test how much expertise you can
show in relishing rasas.'
"In Text 22 He means to say, 'Thus for a long time, for the entire duration
of this night, don't leave, but rather stay here and enjoy with Me. Don't go
serve your husbands and the gentle womenyour mothers-in-law and so forth.
It would not be fitting for you to waste such beauty and youth, which are gifts
of the creator. Nor should you milk the cows or give milk to the calves and
babies. What do you, who are so full of ecstatic attraction for Me, have to do
with these affairs?' "
rla Vivantha Cakravart hkura also explains that the gops could not
really be sure exactly what Ka was doingwhether He was merely joking,
inviting them to stay or instructing them to return home. Thus as r Ka
spoke about the beauty of the forest, the gops felt embarrassed and bewildered
and looked upward at the trees, and as He spoke about the Yamun they
looked all around at the river. Their absolute purity and simplicity, along with
their absolute devotion to Lord Ka in the conjugal mood, created the most
beautiful pastimes ever exhibited in this universe.
TEXT 23
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atha v mad-abhisnehd
bhavatyo yantritay
gat hy upapanna va
pryante mayi jantava
SYNONYMS
atha vor else; mat-abhisnehtbecause of love for Me; bhavatyayou;
yantritasubjugated; aayyour hearts; gathave come; hiindeed;
upapannamfitting; vaon your part; pryantehave affection; mayifor
Me; jantavaall living beings.
TRANSLATION
On the other hand, perhaps you have come here out of your great love for
Me, which has taken control of your hearts. This is of course quite
commendable on your part, since all living entities possess natural affection for
Me.
TEXT 24
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713
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bhartu uraa str
paro dharmo hy amyay
tad-bandhn ca kalya
prajn cnupoaam
SYNONYMS
bhartuof one's husband; uraamfaithful service; strmfor
women; parathe highest; dharmareligious duty; hiindeed;
amyaywithout duplicity; tat-bandhnmto the relatives of their
husbands; caand; kalyadoing good; prajnmof their offspring;
caand; anupoaamthe care.
TRANSLATION
The highest religious duty for a woman is to sincerely serve her husband,
behave well toward her husband's family and take good care of her children.
PURPORT
rla Jva Gosvm astutely points out here that the gops real, eternal
husband is Lord Ka, not their so-called husbands at home, who falsely
considered the gops their property. Thus a strict interpretation of the word
amyay, "without illusion," reveals that the supreme religious duty for the
gops is to serve r Ka, their real lover.
TEXT 25
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dulo durbhago vddho
jao rogy adhano 'pi v
pati strbhir na htavyo
lokepsubhir aptak
SYNONYMS
dulaof bad character; durbhagaunfortunate; vddhaold;
jaaretarded; rogsickly; adhanapoor; api veven; patithe
husband; strbhiby women; na htavyashould not be rejected; lokaa
good destination in the next life; psubhiwho desire; aptak(if he is) not
fallen.
TRANSLATION
Women who desire a good destination in the next life should never abandon
a husband who has not fallen from his religious standards, even if he is
obnoxious, unfortunate, old, unintelligent, sickly or poor.
PURPORT
rla Vivantha Cakravart quotes a similar statement from smti-stra:
pati tv apatita bhajet. "One should serve a master who is not fallen."
Sometimes the foolish argument is given that even if a husband falls down
from spiritual principles, his wife should continue to follow him since he is her
"guru." In fact, since Ka consciousness cannot be subordinated to any other
religious principle, a guru who engages his follower in materialistic, sinful
715
activities loses his status as a guru. rla Prabhupda stated that the system of
monarchy collapsed in Europe because the monarchs abused and exploited
their position. Similarly, in the Western world men have abused and exploited
women, and now there is a popular movement in which women reject the
authority of their husbands. Ideally, men should be staunch in spiritual life and
give pure, sincere guidance to the women under their care.
The gops, of course, being on the highest platform of spiritual perfection,
were transcendental to all positive and negative religious considerations. In
other words, they were the eternal lovers of the Absolute Truth.
TEXT 26
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asvargyam ayaasya ca
phalgu kcchra bhayvaham
jugupsita ca sarvatra
hy aupapatya kula-striya
SYNONYMS
asvargyamnot leading to heaven; ayaasyamunfavorable for a good
reputation; caand; phalguinsignificant; kcchramdifficult:
bhaya-vaham-creating fear; jugupsitamcontemptible; caand: sarvatra-in
all cases; hiindeed; aupapatyamadulterous affairs; kula-striyafor a
woman coming from a respectable family.
716
TRANSLATION
For a woman from a respectable family, petty adulterous affairs are always
condemned. They bar her from heaven, ruin her reputation and bring her
difficulty and fear.
TEXT 27
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ravad darand dhynn
mayi bhvo 'nukrtant
na tath sannikarea
pratiyta tato ghn
SYNONYMS
ravatby hearing (My glories); darantby viewing (My Deity form in
the temple); dhyntby meditation; mayifor Me; bhvalove;
anukrtantby subsequent chanting; nanot; tathin the same way;
sannikareaby physical proximity; pratiytaplease return;
tatatherefore; ghnto your homes.
TRANSLATION
Transcendental love for Me arises by the devotional processes of hearing
about Me, seeing My Deity form, meditating on Me and faithfully chanting My
717
glories. The same result is not achieved by mere physical proximity. So please go
back to your homes.
PURPORT
Lord Ka is certainly presenting formidable arguments.
TEXT 28
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r-uka uvca
iti vipriyam karya
gopyo govinda-bhitam
via bhagna-sakalp
cintm pur duratyaym
SYNONYMS
r-uka uvcaukadeva Gosvm said; itithus; vipriyamunpleasant;
karyahearing; gopyathe gops; govinda-bhitamthe words spoken by
Govinda; viabecoming morose; bhagnathwarted; sakalptheir
strong desires; cintmanxiety; puthey experienced;
duratyayminsurmountable.
TRANSLATION
718
ukadeva Gosvm said: Hearing these unpleasant words spoken by
Govinda, the gops became morose. Their great hopes were frustrated and they
felt insurmountable anxiety.
PURPORT
The gops did not know what to do. They considered falling at Ka's feet
and crying for His mercy, or perhaps remaining aloof and going back to their
homes. But they could do neither of these things and so felt great anxiety.
TEXT 29
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ktv mukhny ava uca vasanena uyad
bimbdhari caraena bhuva likhantya
asrair uptta-masibhi kuca-kukumni
tasthur mjantya uru-dukha-bhar sma tm
SYNONYMS
ktvplacing; mukhnitheir faces; avadownward; ucaout of sorrow;
vasanenaby sighing; uyatdrying up; bimba(appearing like) red bimba
fruits; adharitheir lips; caraenawith their toes; bhuvathe ground;
likhantyascratching; asraiwith their tears; upttawhich carried;
masibhithe kajjala from their eyes; kucaon the breasts; kukumnithe
vermilion powder; tasthuthey stood still; mjantyawashing away;
uruexcessive; dukhaof unhappiness; bharfeeling the burden;
719
smaindeed; tmsilently.
TRANSLATION
Their heads hanging down and their heavy, sorrowful breathing drying up
their reddened lips, the gops scratched the ground with their toes. Tears flowed
from their eyes, carrying their kaj j al a and washing away the vermilion smeared
on their breasts. Thus they stood, silently bearing the burden of their
unhappiness.
PURPORT
The gops felt, "If Ka has not been conquered by our love, then our love
must not be genuine. And if we cannot properly love Ka, what is the use of
our lives?" Their reddish lips were drying up because of the hot breathing that
arose from their unhappiness. When the hot sun dries ripe red bimba fruits,
dark spots appear on them and they grow soft. The beautiful lips of the gops
similarly changed in appearance. They stood silently before Ka, unable to
speak.
TEXT 30
' B ''' r''=' 'r'+'!'''!!
`'! r'' =''='r' r''=' `!'!
' ' ='' '' `r'! ''$r' ' `'r'
' +'![!! '' ='r'!' `!
preha priyetaram iva pratibhama
ka tad-artha-vinivartita-sarva-km
netre vimjya ruditopahate sma kicit
720
sarambha-gadgada-giro 'bruvatnurakt
SYNONYMS
prehamtheir beloved; priya-itaramjust the opposite of a beloved; ivaas
if; pratibhamamaddressing them; kamLord Ka; tat-arthafor
His sake; vinivartitadesisted from; sarvaall; kmtheir material desires;
netretheir eyes; vimjyawiping; ruditatheir crying; upahatehaving
stopped; smathen; kicitsomething; sarambhawith agitation;
gadgadachoking up; giratheir voices; abruvatathey spoke;
anuraktfirmly attached.
TRANSLATION
Although Ka was their beloved, and although they had abandoned all
other objects of desire for His sake, He had been speaking to them unfavorably.
Nonetheless, they remained unflinching in their attachment to Him. Stopping
their crying, they wiped their eyes and began to speak, their voices stammering
with agitation.
PURPORT
The gops now replied to r Ka, their voices choking up with anger
caused by their intense love for Him and their unwillingness to give Him up.
They would not allow Him to reject them.
TEXT 31
'!! ''' '
' =' ='+'! '$ r' +'='!' !r' ' '! '
'r'''' '=' ='''''! r'=' ''!' ^''
721
+'`! +''=' =''$ '! r'''!'!'
='! '''!'' `''! +''r' ' ' ' '
r-gopya cu
maiva vibho 'rhati bhavn gaditu n-asa
santyajya sarva-viays tava pda-mlam
bhakt bhajasva duravagraha m tyajsmn
devo yathdi-puruo bhajate mumukn
SYNONYMS
r-gopya cuthe beautiful gops said; mnot; evamin this way;
vibhoO all-powerful one; arhatishould; bhavnYour good self;
gaditumspeak; n-asamcruelly; santyajyarenouncing completely;
sarvaall; viaynvarieties of sense gratification; tavaYour;
pda-mlamfeet; bhaktworshiping; bhajasvaplease reciprocate with;
duravagrahaO stubborn one; m tyajado not reject; asmnus;
devthe Supreme Personality of Godhead; yathjust as; di-puruathe
primeval Lord, Nryaa; bhajatereciprocates; mumuknwith those who
desire liberation.
TRANSLATION
The beautiful gops said: O all-powerful one, You should not speak in this
cruel way. Do not reject us, who have renounced all material enjoyment to
render devotional service to Your lotus feet. Reciprocate with us, O stubborn
one, just as the primeval Lord, r Nryaa, reciprocates with His devotees in
their endeavors for liberation.
TEXT 32
722
''r''r''''r''' 6!'' =' ']`
U!! ='''' 1r' ''' ='! r='''! `'
r=' ='' r' '' '!'' r=''''!
' B! +'='! r'' +' r'! `^' ''' !r'!
yat paty-apatya-suhdm anuvttir aga
str sva-dharma iti dharma-vid tvayoktam
astv evam etad upadea-pade tvaye
preho bhavs tanu-bht kila bandhur tm
SYNONYMS
yatwhich; patiof husbands; apatyachildren; suhdmand well-wishing
relatives and friends; anuvttithe following; agaour dear Ka;
strmof women; sva-dharmathe proper religious duty; itithus;
dharma-vidby the knower of religion; tvayYou; uktamspoken;
astulet it be; evamlike that; etatthis; upadeaof this instruction;
padeto the real object; tvayiYou; eO Lord; prehathe dearmost;
bhavnYou; tanu-bhtmfor all embodied living beings; kilacertainly;
bandhuthe close relative; tmthe very Self.
TRANSLATION
Our dear Ka, as an expert in religion You have advised us that the proper
religious duty for women is to faithfully serve their husbands, children and
other relatives. We agree that this principle is valid, but actually this service
should be rendered to You. After all, O Lord, You are the dearmost friend of all
embodied souls. You are their most intimate relative and indeed their very Self.
PURPORT
723
r Ka is the Soul of all souls, their dearmost friend and well-wisher. As
stated in the Eleventh Canto of the Bhgavatam (11.5.41):
devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
"O King, one who has given up all material duties and has taken full shelter of
the lotus feet of Mukunda, who offers shelter to all, is not indebted to the
demigods, great sages, ordinary living beings, relatives, friends, mankind or
even one's forefathers who have passed away. Since all such classes of living
entities are part and parcel of the Supreme Lord, one who has surrendered to
the Lord's service has no need to serve such persons separately." Authority
descends from the author of all existence, the Supreme Lord. Natural figures of
authority such as husbands, mothers, government leaders and sages gain their
power and authority from the Supreme Lord and should thus represent the
Absolute Truth to those who follow them. If one wholeheartedly engages in
loving service to the original, Supreme Truth, one need not indirectly serve
the Absolute Truth through the above-mentioned secondary authorities.
Even a soul surrendered to God, however, continues to serve the spiritual
master, who is a direct, not an indirect, representative of the Supreme Lord. A
bona fide crya, or spiritual master, is the transparent medium leading the
disciple to the lotus feet of Ka. All indirect authorities become obsolete
when one is directly in touch with the Absolute Truth. The gops wanted to
explain this basic point to Ka, and some of the bolder young girls among
them attempted to defeat r Ka with His own statements, as exemplified in
this verse.
TEXT 33
724
`=' r' $ r=''' r' `'!^'! =' !r''
'r''''' ''r'' r'!+'!r' ` `'
r'?' '' ''' H '! ' 9!
!'!! '' r'! r=''' '!='' '
kurvanti hi tvayi rati kual sva tman
nitya-priye pati-sutdibhir rti-dai kim
tan na prasda paramevara m sma chindy
dht tvayi cird aravinda-netra
SYNONYMS
kurvantithey show; hiindeed; tvayifor You; ratimattraction;
kualexpert persons; svefor their own; tmanSelf; nityaeternally;
priyewho is dear; patiwith our husbands; sutachildren; dibhiand
other relations; rti-daiwho only give trouble; kimwhat; tattherefore;
nato us; prasdabe merciful; parama-varaO supreme controller; m
sma chindyplease do not cut down; mour hopes; dhtmsustained;
tvayifor You; cirtfor a long time; aravinda-netraO lotus-eyed one.
TRANSLATION
Expert transcendentalists always direct their affection toward You because
they recognize You as their true Self and eternal beloved. What use do we have
for these husbands, children and relatives of ours, who simply give us trouble?
Therefore, O supreme controller grant us Your mercy. O lotus-eyed one, please
do not cut down our long-cherished hope to have Your association.
TEXT 34
725
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''?'=' '!r'' r' `!=''' ! O `r''
''!! '' ' '^'r'r'=' ''!' ^'!
''!' `' ''''! `='!' ` ='!
citta sukhena bhavatpahta gheu
yan nirviaty uta karv api ghya-ktye
pdau pada na calatas tava pda-mld
yma katha vrajam atho karavma ki v
SYNONYMS
cittamour minds; sukhenaeasily; bhavatby You; apahtamwere
stolen; gheuin our households; yatwhich; nirviatiwere absorbed;
utamoreover; karauour hands; apias well; ghya-ktyein household
work; pdauour feet; padamone step; na calataare not moving;
tavaYour; pda-mltaway from the feet; ymawe shall go;
kathamhow; vrajamback to Vraja; atha uand then; karavmawe shall
do; kimwhat; vfurthermore.
TRANSLATION
Until today our minds were absorbed in household affairs, but You easily
stole both our minds and our hands away from our housework. Now our feet
won't move one step from Your lotus feet. How can we go back to Vraja? What
would we do there?
PURPORT
r Ka had blown into His flute, and the intoxicating music that had
come out of its holes had stolen the minds of the young gop girls. Now they
726
had come to see Ka to demand back their stolen property, but they could
regain their minds only if r Ka accepted them and engaged with them in
conjugal affairs.
r Ka might have replied, "But My dear gops, just go home for now. Let
Me consider the situation for a day or two, and then I will give you back your
minds." In reply to this possible argument, the gops state, "Our feet refuse to
move even one step. So please give us back our minds and accept us, and then
we will go."
TEXT 35
''!]` 'r='''!' r''' `!
$!'!='^'! ``^'!r''6''!''
'! ' '' ='$'!'' '''' `$!
'''!' ' ''!' ''''! ''='` '^' r'
sicga nas tvad-adharmta-prakea
hsvaloka-kala-gta-ja-hc-chaygnim
no ced vaya virahajgny-upayukta-deh
dhynena yma padayo padav sakhe te
SYNONYMS
sicaplease pour; agaour dear Ka; naour; tvatYour; adharaof
the lips; amtaof the nectar; prakeawith the flood; hsasmiling;
avalokaby Your glances; kalamelodious; gtaand the song (of Your
flute); jagenerated; ht-ayasituated within our hearts; agnimthe fire;
na u cetif not; vayamwe; virahafrom separation; jaborn; agniwithin
the fire; upayuktaplacing; dehour bodies; dhynenaby meditation;
ymawe shall go; padayoof the feet; padavmto the place; sakheO
727
friend; teYour.
TRANSLATION
Dear Ka, please pour the nectar of Your lips upon the fire within our
heartsa fire You ignited with Your smiling glances and the sweet song of
Your flute. If You do not, we will consign our bodies to the fire of separation
from You, O friend, and thus like yogs attain to the abode of Your lotus feet by
meditation.
TEXT 36
''O ' '!' r'=' ''!r'^' '!''!
''! `''''''''''
'!' r'r'+' r' '!'''''''
'!r' r='''!+''r'! 'r' ''!''!'
yarhy ambujka tava pda-tala ramy
datta-kaa kvacid araya-jana-priyasya
asprkma tat-prabhti nnya-samakam aja
sthtus tvaybhiramit bata prayma
SYNONYMS
yarhiwhen; ambujalike lotuses; akaO You whose eyes; tavaYour;
pdaof the feet; talamat the base; ramyfor the goddess of fortune,
rmat Lakmdev; dattaaffording; kaama festival; kvacitsometimes;
arayawho dwell in the forest; janathe people; priyasyawho hold dear;
asprkmawe shall touch; tat-prabhtifrom that moment forward;
nanever; anyaof any other man; samakamin the presence;
728
ajadirectly; sthtumto stand; tvayby You; abhiramitfilled with
joy; batacertainly; praymawill we be able.
TRANSLATION
O lotus-eyed one, the goddess of fortune considers it a festive occasion
whenever she touches the soles of Your lotus feet. You are very dear to the
residents of the forest, and therefore we will also touch those lotus feet. From
that time on we will be unable even to stand in the presence of any other man,
for we will have been fully satisfied by You.
TEXT 37
''' r''!' ''N`' r' ^'''!
^''='!'' =''' '' `^' +' r''' '
''''! ='=''! r'!''' '''!''
r''' ' r'=' ''!' '''?'!
rr yat padmbuja-raja cakame tulasy
labdhvpi vakasi pada kila bhtya-juam
yasy sva-vkaa utnya-sura-praysas
tadvad vaya ca tava pda-raja prapann
SYNONYMS
rthe goddess of fortune, wife of Lord Nryaa; yatas; pada-ambujaof
the lotus feet; rajathe dust; cakamedesired; tulasytogether with
Tulas-dev; labdhvhaving obtained; apieven; vakasiupon His chest;
padamher position; kilaindeed; bhtyaby servants; juamserved;
yasywhose (Lakm's); svaupon themselves; vkaefor the sake of the
729
glance; utaon the other hand; anyaof the other; surademigods;
praysathe endeavor; tadvatin the same way; vayamwe; caalso;
tavaYour; pdaof the feet; rajathe dust; prapannhave approached
for shelter.
TRANSLATION
Goddess Lakm, whose glance is sought after by the demigods with great
endeavor, has achieved the unique position of always remaining on the chest of
her Lord, Nryaa. Still, she desires the dust of His lotus feet, even though
she has to share that dust with Tulas-dev and indeed with the Lord's many
other servants. Similarly, we have approached the dust of Your lotus feet for
shelter.
PURPORT
The gops here point out that the dust of the Lord's feet is so ecstatic and
enlivening that the goddess of fortune wants to abandon her unique position
on His chest to share with many other devotees a position at His feet. Thus the
gops urge Lord Ka not to be guilty of a double standard. Since the Lord
gave the goddess of fortune a place on His chest and also allowed her to seek
the dust of His lotus feet, Ka should certainly give the same opportunity to
His most loving devotees, the gops. "After all" the gops plead, "seeking the dust
of Your lotus feet is perfectly justified, and You should encourage us in this
endeavor and not try to send us away."
TEXT 38
r'?' '' =' ''! ' r' ''' ^'
'!F'! ='' '' =''r'r=' ''!''!'!!
r='r' 'r'''!r''`!'
730
r'F'!r''! '' `''+' ''! $ !'''
tan na prasda vjinrdana te 'nghri-mla
prpt visjya vasats tvad-upsan
tvat-sundara-smita-nirkaa-tvra-kma
tapttman purua-bhaa dehi dsyam
SYNONYMS
tattherefore; nato us; prasdaplease show Your mercy; vjinaof all
distress; ardanaO vanquisher; teYour; aghri-mlamfeet; prptwe
have approached; visjyarenouncing; vasatour homes; tvat-upsanthe
worship of You; hoping for; tvatYour; sundarabeautiful;
smitasmiling; nirkaabecause of the glances; tvraintense; kmaby
the lust; taptaburned; tmanmwhose hearts; puruaof all men;
bhaaO ornament; dehiplease grant; dsyamservitude.
TRANSLATION
Therefore, O vanquisher of all distress, please show us mercy. To approach
Your lotus feet we abandoned our families and homes, and we have no desire
other than to serve You. Our hearts are burning with intense desires generated
by Your beautiful smiling glances. O jewel among men, please make us Your
maidservants.
PURPORT
When r Ka was born, the sage Garga predicted that He would manifest
all the opulences of the Supreme Lord Nryaa. The gops now appeal to the
Lord to fulfill this prediction by being merciful and granting them direct
service, just as Lord Nryaa awards direct service to His loving devotees.
The gops emphasize that they did not give up their families and homes with
731
the hope of securing a higher pleasure from Ka. They are simply begging for
service, revealing their pure-hearted devotion. The gops think, "If in the
course of Your pursuing Your happiness we somehow or other become happy
by seeing Your face, what is the harm in that?"
rla Vivantha Cakravart comments on the words purua-bhaa, "O
jewel among men." The hkura states that the gops meant to say, "O jewel of
all males, please decorate our golden bodies with the dark blue gems of Your
limbs."
TEXT 39
='''!^'`!=' r'' ^' r'=' `^''
!"'^'!''' '' $'r'!='^'! `'
'!+''' ' +' '"'' ! ='^'! ''
='' ''' `'! ' +'='!' !''
vkylakvta-mukha tava kudala-r
gaa-sthaldhara-sudha hasitvalokam
dattbhaya ca bhuja-daa-yuga vilokya
vaka riyaika-ramaa ca bhavma dsya
SYNONYMS
vkyaseeing; alakaby Your hair; vtacovered; mukhamface:
tava-Your; kualaof Your earrings; rwith the beauty;
gaa-sthalahaving the cheeks; adharaof Your lips; sudhamand the
nectar; hasitasmiling; avalokamwith glances; dattabestowing;
abhayamfearlessness; caand; bhuja-daaof Your mighty arms;
yugamthe pair; vilokyaglancing upon; vakaYour chest; rof the
goddess of fortune; ekathe only; ramaamsource of pleasure; caand;
732
bhavmawe must become; dsyaYour maidservants.
TRANSLATION
Seeing Your face encircled by curling locks of hair, Your cheeks beautified
by earrings, Your lips full of nectar, and Your smiling glance, and also seeing
Your two imposing arms, which take away our fear, and Your chest, which is
the only source of pleasure for the goddess of fortune, we must become Your
maidservants.
PURPORT
rla Vivantha Cakravart hkura envisions the gops' dealings with
Ka as follows:
"Ka says, 'You want to become My servants; so do I have to buy you with
some payment, or are you giving yourselves freely?'
The gops reply, " 'Since the beginning of our youthful womanhood You
have been purchasing us with a payment millions and millions of times more
than enough. That payment is Your gemlike smiling glance, which constitutes
a great treasure we have never heard about or seen anywhere else.'
" 'When You put Your golden turban on Your head, Your maidservant will
act as Your valet, pulling up the turban bit by bit until it is in just the right
position. And even while You shake a chastising finger at her, trying hard to
prohibit her, she will put her hand beneath Your turban and take the
opportunity to glance at Your face. Thus we, Your maidservants, will relish
with our eyes Your abundant sweetness.'
"Ka says, 'Your husbands will not tolerate this behavior of ours. They will
complain bitterly to King Kasa, thus producing a fearful situation for Me and
for you as well.'
"The gops say, 'But Ka, Your two mighty arms make us fearless, just as
they did when You held up Govardhana Hill to protect us from the pride of
733
Mahendra. Those arms will certainly kill that beast Kasa.'
" 'But being a religious person, I cannot make others' wives My
maidservants. '
" 'O dear crest jewel of religious personalities, You may say that You refuse
to make the cowherds' wives Your maidservants, but by force You have already
taken Lakm, the wife of Nryaa, from Vaikuha and are carrying her
around on Your chest. Out of shame she has assumed the form of a golden line
on Your chest, and she takes her only pleasure there.
" 'Besides, within all the fourteen worlds and even above these worldsin
Vaikuhaloka, beyond this universeYou never reject any beautiful woman,
no matter who she is or whom she belongs to. We know this quite well.' "
TEXT 40
`! '']` r' `^'''!''r'=' ! !r'~
''! $r'!'' 'r'!?' '^' r'^'! ''!'
' ^'! '''! +'!' ' ''' *`''
''[! 'd '' !! '' ^'`!'''''
k stry aga te kala-padyata-veu-gta-
sammohitrya-caritn na calet tri-lokym
trailokya-saubhagam ida ca nirkya rpa
yad go-dvija-druma-mg pulakny abibhran
SYNONYMS
kwhich; strwoman; agadear Ka; teYour; kalasweet-sounding;
padahaving stanzas; yatadrawn-out; veuof Your flute; gtaby the
song; sammohitcompletely bewildered; ryaof civilized people;
carittfrom the proper behavior; na caletdoes not deviate;
734
tri-lokymwithin the three worlds; trai-lokyaof all the three worlds;
saubhagamthe cause of auspiciousness; idamthis; caand;
nirkyaseeing; rpamthe personal beauty; yatbecause of which; gothe
cows; dvijabirds; drumatrees; mgand deer; pulaknibodily hair
standing on end; abibhranthey bore.
TRANSLATION
Dear Ka, what woman in all the three worlds wouldn't deviate from
religious behavior when bewildered by the sweet, drawn-out melody of Your
flute? Your beauty makes all three worlds auspicious. Indeed, even the cows,
birds, trees and deer manifest the ecstatic symptom of bodily hair standing on
end when they see Your beautiful form.
TEXT 41
='' ` +'='!' ''+'''!r' $! '+''!r'!
='! '''!'' `'' ' ^'! `!! F'!
r'?'! ''' $ `''`''!r' '''!
r'F'r'' '' ' '!' ' ``!!'
vyakta bhavn vraja-bhayrti-haro 'bhijto
devo yathdi-purua sura-loka-gopt
tan no nidhehi kara-pakajam rta-bandho
tapta-staneu ca irasu ca kikarm
SYNONYMS
vyaktamobviously; bhavnYou; vrajaof the people of Vraja; bhayaof
the fear; rtiand distress; haraas the remover; abhijtahave taken
735
birth; devathe Supreme Personality of Godhead; yathjust as;
di-puruathe primeval Lord; sura-lokaof the planets of the demigods;
goptthe protector; tattherefore; naof us; nidhehikindly place;
karaYour hand; pakajamlotuslike; rtaof the distressed; bandhoO
friend; taptaburning; staneuon the breasts; caand; irasuon the
heads; caalso; kikarmof Your maidservants.
TRANSLATION
Clearly You have taken birth in this world to relieve the fear and distress of
the people of Vraja, just as the Supreme Personality of Godhead, the primeval
Lord, protects the domain of the demigods. Therefore, O friend of the
distressed, kindly place Your lotus hand on Your maidservants' heads and
burning breasts.
TEXT 42
''! ` ='!'
1r' ='^'='r' r'!'!
' r='! ''! ! H H
'$'' ''' !! ''
!r'!!'! '''''r'
r-uka uvca
iti viklavita ts
rutv yogevarevara
prahasya sa-daya gopr
tmrmo 'py arramat
736
SYNONYMS
r-uka uvcaukadeva Gosvm said; itiin these words; viklavitamthe
despondent expressions of; tsmof them; rutvhaving heard;
yoga-vara-varathe Lord of all lords of mystic power; prahasyalaughing;
sa-dayammercifully; gopthe gops; tma rmaself-satisfied;
apieven though; arramatHe satisfied.
TRANSLATION
ukadeva Gosvm said: Smiling upon hearing these despondent words from
the gops, Lord Ka, the supreme master of all masters of mystic yoga,
mercifully enjoyed with them, although He is self-satisfied.
TEXT 43
r'!+' '' r'!+'`!' r'
''' '!! r `('' ^'+''' r'
!$!'' `''r'
=''! 'r' !!` 1='! " +'=' r'
tbhi sametbhir udra-ceita
priyekaotphulla-mukhbhir acyuta
udra-hsa-dvija-kunda-ddhatir
vyarocataika ivoubhir vta
SYNONYMS
tbhiwith them; sametbhiwho were all joined together;
udramagnanimous; ceitaHe whose activities; priyaaffectionate;
737
kaaby His glances; utphullablossoming; mukhbhiwhose faces;
acyutathe infallible Lord; udrawith broad; hsasmiles; dvijaof His
teeth; kunda(like) jasmine flowers; ddhatishowing the effulgence;
vyarocataHe appeared splendid; ea-akathe moon, who bears marks
resembling a black deer; ivalike; uubhiby stars; vtasurrounded.
TRANSLATION
Among the assembled gops, the infallible Lord Ka appeared just like the
moon surrounded by stars. He whose activities are so magnanimous made their
faces blossom with His affectionate glances, and His broad smiles revealed the
effulgence of His jasmine-bud-like teeth.
PURPORT
The word acyuta here indicates that Lord Ka did not fail to give pleasure
to each and every gop in the nocturnal assembly.
TEXT 44
''!'''!' [!'''
=''r'!'!r''' '''
'!^'! '' '''r'`
=''''"''' ='''
upagyamna udgyan
vanit-ata-ythapa
ml bibhrad vaijayant
vyacaran maayan vanam
738
SYNONYMS
upagyamnabeing sung about; udgyansinging loudly Himself;
vanitof women; atahundreds; ythapathe commander; mImthe
garland; bibhratwearing; vaijayantmknown as Vaijayant (which consists
of flowers of five different colors); vyacaranmoving about;
maayanbeautifying; vanamthe forest.
TRANSLATION
As the gops sang His praises, that leader of hundreds of women sang loudly
in reply. He moved among them, wearing His Vaijayant garland, beautifying
the Vndvana forest.
PURPORT
According to rla Jva Gosvm, Lord Ka sang many wonderful melodies
and meters, and the gops accompanied Him, following His lead. Ka's
singing on this occasion is described in the r Viu Pura:
ka arac-candramasa
kaumud kumudkaram
jagau gop-janas tv eka
ka-nma puna puna
"Ka sang the glories of the autumn moon, the moonshine and the
lotus-filled river, while the gops simply sang His name repeatedly."
TEXTS 45-46
'9! '' ^'''!=''''
739
!! ''+'$ '='!^' `'
' r''^'!'
`' !'! ='!'' '!
'!_''!''+'`!^'`! `
'='r''!^'+'''' '^'!'''!r'
=' ^''!='^'! `$'r' ' '' !!'
'+'''' r'''r' '''! '`!
nady pulinam viya
gopbhir hima-vlukam
jua tat-taralnandi
kumudmoda-vyun
bhu-prasra-parirambha-karlakoru
nv-stanlabhana-narma-nakhgra-ptai
kvelyvaloka-hasitair vraja-sundarm
uttambhayan rati-pati ramay cakra
SYNONYMS
nadyof the river; pulinamthe bank; viyaentering upon;
gopbhitogether with the gops; himacool; vlukamby its sand;
juamserved; tatof it; taralaby the waves; nandimade joyful;
kumudaof the lotuses; moda(carrying) the fragrance; vyunby the
wind; bhuof His arms; prasrawith the throwing; parirambhawith
embraces; karaof their hands; alakahair; ruthighs; nvbelts;
stanaand breasts; labhanawith the touching; narmain sport;
nakhaof fingernails; agra-ptaiwith the striking; kvelywith playful
conversation; avalokaglancing; hasitaiand laughter;
740
vraja-sundarmfor the beautiful young girls of Vraja;
uttambhayaninciting; rati-patimCupid; ramaym cakraHe took
pleasure.
TRANSLATION
r Ka went with the gops to the bank of the Yamun, where the sand
was cooling and the wind, enlivened by the river's waves, bore the fragrance of
lotuses. There Ka threw His arms around the gops and embraced them. He
aroused Cupid in the beautiful young ladies of Vraja by touching their hands,
hair, thighs, belts and breasts, by playfully scratching them with His fingernails,
and also by joking with them, glancing at them and laughing with them. In this
way the Lord enjoyed His pastimes.
TEXT 47
=' +'!='r' `'!!^'
^''''!'! '$!r''
!r'!' ' ' U!!
'!'''! O'' ` +' ='
eva bhagavata kl
labdha-mn mahtmana
tmna menire str
mninyo hy adhika bhuvi
SYNONYMS
evamin this way; bhagavatafrom the Personality of Godhead;
ktLord Ka; labdhareceiving; mnspecial respect;
741
mah-tmanafrom the Supreme Soul; tmnamthemselves;
menirethey considered; strmamong all women; mninyabecoming
proud; hiindeed; adhikamthe best; bhuvion the earth.
TRANSLATION
The gops became proud of themselves for having received such special
attention from Ka, the Supreme Personality of Godhead, and each of them
thought herself the best woman on earth.
PURPORT
The gops were proud because they had attained as their lover the greatest
of all personalities. So in a sense they were proud of Ka. Also, the pride of
the gops was a pretense created by Ka's pastime potency in order to
intensify their love for Him through separation. In this connection, rla
Vivantha Cakravart quotes Bharata Muni's Nyastra: na vin
vipralambhena sambhoga puim anute. "Direct contact is not fully
appreciated until separation has been experienced."
TEXT 48
r'!'! r'r'! +'!'
=''' '!' ' `'!='
''!'!'' ''!!''
r'' ='!r'''''r'
ts tat-saubhaga-mada
vkya mna ca keava
praamya prasdya
742
tatraivntaradhyata
SYNONYMS
tsmof them; tatthat; saubhagadue to their good fortune;
madamintoxicated state; vkyaobserving; mnamthe false pride;
caand; keavaLord Ka; praamyain order to diminish it;
prasdyato show them favor; tatra evaright there; antaradhyataHe
disappeared.
TRANSLATION
Lord Keava, seeing the gops too proud of their good fortune, wanted to
relieve them of this pride and show them further mercy. Thus He immediately
disappeared.
PURPORT
The word prasdya here is significant. Lord Ka was not going to neglect
the gops; rather, He would increase the power of their loving affairs by
making another spectacular arrangement. After all, the gops were basically
proud of Ka. He also made this arrangement, as we shall see, to show special
favor to the beautiful young daughter of King Vabhnu .
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Twenty-ninth Chapter, of
the rmad-Bhgavatam, entitled "Ka and the Gops Meet for the Rsa
Dance."
743
30. The Gops Search for Ka
This chapter describes how the gops, tormented through the long night by
separation from Ka, wandered like madwomen from forest to forest in
search of Him.
When r Ka suddenly disappeared from the arena of the rsa dance, the
gops, their minds fully absorbed in thoughts of Him, began looking for Him in
the various forests. From all the moving and nonmoving creatures they asked
for news of Ka's whereabouts. Finally they became so distraught that they
began imitating His pastimes.
Later, while wandering in a corner of the forest, the gops saw r Ka's
footprints, which appeared mixed with rmat Rdhr's. Seeing these
footprints perturbed them greatly, and they declared that surely rmat
Rdhr must have worshiped Ka with unusual excellence, since She had
been privileged to associate with Him in seclusion. Further along the path the
gops came to a place where they could no longer see rmat Rdhr's
footprints; they then concluded that Ka must have taken Rdhr onto
His shoulders. In another place they noticed that Ka's footprints were
showing only the toes, and thus the gops concluded He had been picking
flowers with which to decorate His beloved. In yet another spot the gops saw
signs that led them to imagine that r Ka had been tying the locks of
rmat Rdhr's hair. All these thoughts brought pain to the gops' minds.
Because of the special attention She received from Ka, r Rdh began
to consider Herself the most fortunate of women. She told Him that She could
walk no further and that He would have to carry Her on His shoulders. But
just then Lord Ka disappeared from Her sight. rmat Rdhr,
744
extremely troubled, then began looking everywhere for Him, and when She
finally met Her gop girlfriends She related to them what had happened. All
the gops then went out to look for Ka in the forest, going as far as the
moonlight reached. But in the end they were unsuccessful, so they went back
to the shore of the Yamun and simply sang Ka's glories in utter
helplessness.
TEXT 1
''! ` ='!'
r'$ r' +'!='r'
'$' =' ''!]`'!
r'''' r''''!!!
`'' 1=' '' ''''
r-uka uvca
antarhite bhagavati
sahasaiva vrajgan
atapyas tam acak
kariya iva ythapam
SYNONYMS
r-uka uvcaukadeva Gosvm said; antarhitewhen He disappeared;
bhagavatithe Supreme Personality of Godhead; sahas evaquite suddenly;
vraja-aganthe young ladies of Vraja; atapyanfelt great remorse;
tamHim; acaknot seeing; kariyafemale elephants; ivajust as;
ythapamtheir male leader.
745
TRANSLATION
ukadeva Gosvm said: When Lord Ka disappeared so suddenly, the
gops felt great sorrow at losing sight of Him, like a group of female elephants
who have lost their mate.
TEXT 2
!r''!' !!'r'=''' 'r'
''! '!^'!''='$!='''
!'F'''! ''! '!''r' '
r'!r'! ='' ! '! _r'!r'`!
gatynurga-smita-vibhramekitair
mano-ramlpa-vihra-vibhramai
kipta-citt pramad ram-pates
ts t vice jaghus tad-tmik
SYNONYMS
gatyby His movements; anurgaaffectionate; smitasmiles;
vibhramaplayful; kitaiand glances; mana-ramacharming; Ipaby
His talking; vihraplaying; vibhramaiand other allurements;
kiptaoverwhelmed; cittwhose hearts; pramadthe girls;
ram-pateof the husband of Ram, the goddess of fortune, or of the master
of beauty and opulence; t teach of those; vicewonderful activities;
jaghuthey enacted; tat-tmikabsorbed in Him.
TRANSLATION
746
As the cowherd women remembered Lord Ka, their hearts were
overwhelmed by His movements and loving smiles, His playful glances and
enchanting talks, and by the many other pastimes He would enjoy with them.
Thus absorbed in thoughts of Ka, the Lord of Ram, the gops began acting
out His various transcendental pastimes.
PURPORT
rla Vivantha Cakravart hkura describes the following charming
exchange between Ka and the gops:
"Ka said to a gop, 'My dear land lily, are you going to offer your honey to
this very thirsty honeybee or not?'
"The gop replied, 'My dear bee, the husband of the lilies is the sun, not the
bee, so why are You claiming that my honey belongs to You?'
"But My dear lily, the very nature of you lilies is that you don't give your
honey to your husband, the sun, but rather to your paramour, the bee.' The
gop, defeated by the words of Ka, laughed and then gave Him her lips as
honey to drink."
rla Vivantha Cakravart also describes the following conversation:
"Ka said to a gop, 'Ah, I can understand that as you approached this npa
tree standing here, you were bitten by an audacious snake. Its venom has
already reached your chest, but since you are a respectable maiden you haven't
asked Me to cure you. Still I've come, being merciful by nature. Now, while I
massage your body with My hands, I'll chant a mantra to counteract the
serpent's poison.'
"The gop said, 'But, my dear snake charmer, no snake has bitten me. Go
massage the body of some girl who actually has suffered a snakebite.'
" 'Come now, My dear respectable girl, from your trembling voice I can tell
that you are experiencing a feverish reaction to poisoning. Knowing this, if I
don't take care of you I'll be guilty of killing an innocent woman. So let Me
747
treat you.'
"With this, Ka applied His fingernails to the gop's chest."
TEXT 3
!r''r'' '!+'!''!!''
'''! ''''' 'r'*`' r' ''
'!='$ r='r'''^'!r'!r'`!
''=' '' `'!='$!='''!
gati-smita-prekaa-bhadiu
priy priyasya pratirha-mrtaya
asv aha tv ity abals tad-tmik
nyavediu ka-vihra-vibhram
SYNONYMS
gatiin His movements; smitasmiling; prekaabeholding;
bhatalking; diuand so on; priythe dear gops; priyasyaof their
beloved; pratirhafully absorbed; mrtayatheir bodies; asauHe;
ahamI; tuactually; itispeaking thus; abalthe women;
tat-tmik-identifying with Him; nyavediuthey announced;
ka-vihracaused by the pastimes of Ka; vibhramwhose
intoxication.
TRANSLATION
Because the beloved gops were absorbed in thoughts of their beloved Ka,
their bodies imitated His way of moving and smiling, His way of beholding
them, His speech and His other distinctive features. Deeply immersed in
748
thinking of Him and maddened by remembering His pastimes, they declared to
one another, "I am Ka!"
PURPORT
Spontaneously, the gops began moving like Ka: they smiled as He would
smile, glanced boldly as He would and spoke as He would. The gops were
completely absorbed in the existence of Ka and mad with love at their
sudden separation from Him, and thus their dedication to Him attained
absolute perfection.
TEXT 4
!!''r'' +' ' ' =' ' $r'!
='''' `''`=''!''
''' !`!'!='r' '$
+' r' '' 'r' '' `'' =''''r''
gyantya uccair amum eva sahat
vicikyur unmattaka-vad vand vanam
papracchur ka-vad antara bahir
bhteu santa purua vanaspatn
SYNONYMS
gyantyasinging; uccailoudly; amumabout Him; evaindeed;
sahattogether in a group; vicikyuthey searched; unmattaka-vatlike
madwomen; vant vanamfrom one area of the forest to another;
papracchuthey inquired; ka-vatlike the sky; antaraminternally;
bahiand externally; bhteuin all created beings; santampresent;
749
puruamthe Supreme Person; vanaspatnfrom the trees.
TRANSLATION
Singing loudly of Ka, they searched for Him throughout the Vndvana
forest like a band of madwomen. They even asked the trees about Him, who as
the Supersoul is present inside and outside of all created things, just like the
sky.
PURPORT
Lost in the madness of love for Ka, the gops inquired about Him from
even the trees in Vndvana. Of course, there is no actual separation from
Lord Ka, since He is the all-pervading Supersoul.
TEXT 5
! =' `+'Hr'
'^'' '''! '' '! ''
'' ' ! r'! 6r='!
' '$!'!='^'! `'
do va kaccid avattha
plaka nyagrodha no mana
nanda-snur gato htv
prema-hsvalokanai
SYNONYMS
dahas been seen; vaby you; kaccitwhether; avatthaO avattha
(holy fig tree); plakaO plaka (waved-leaf fig tree); nyagrodhaO
750
nyagrodha(banyan tree); naour; manaminds; nandaof Mahrja
Nanda; snuthe son; gatahas gone away; htvafter stealing;
premaloving; hsawith His smiles; avalokanaiand glances.
TRANSLATION
[The gops said:] O avattha tree, O plaka, O nyagrodha, have you seen
Ka? That son of Nanda Mahrja has gone away after stealing our minds
with His loving smiles and glances.
TEXT 6
`+'r `'`!'!! `~
'!!'' ?'!!'''`!
!'!' '! '!'''!'
1r'! '' $'r'
kaccit kurabakoka-
nga-punnga-campak
rmnujo mninnm
ito darpa-hara-smita
SYNONYMS
kaccitwhether; kurabaka-aoka-ngapunnga-campakO kurabaka
(red amaranth), aoka, nga, punnga and campaka trees; rmaof Balarma;
anujathe younger brother; mninnmof women, who are proud by
nature; itapassing by here; darpathe pride; hararemoving;
smitawhose smile.
751
TRANSLATION
O kur abaka tree, O aoka, O nga, punnga and campaka, has Balarma's
younger brother, whose smile removes the audacity of all proud women, passed
this way?
PURPORT
As soon as the gops saw that a particular tree would not answer them, they
impatiently left it and rushed off to another to make further inquiries.
TEXT 7
`+'' ^'' `^''!!
!! =''!'''
'$ r='!^' `^' ' '
r' 'r''''! ''' r'
kaccit tulasi kalyi
govinda-caraa-priye
saha tvli-kulair bibhrad
das te 'ti-priyo 'cyuta
SYNONYMS
kaccitwhether; tulasiO tulas plant; kalyiO kind one; govindaof
Lord Ka; caraathe feet; priyeyou to whom are dear; sahatogether
with; tvyou; aliof bees; kulaiswarms; bibhratcarrying; daseen;
teby you; ati-priyavery dear; acyutaLord Acyuta.
752
TRANSLATION
O most kind t ul as, to whom the feet of Govinda are so dear, have you seen
that infallible one walk by, wearing you and encircled by swarms of bees?
PURPORT
The cryas explain here that the word caraa is a term of respect, as in the
expression eva vadanty crya-cara. The bees humming around the
garland worn by r Govinda were attracted by the fragrance of the tulas
majars offered to Him. The gops felt that the trees had not replied because
they were male, but that tulas, being female, would sympathize with their
plight.
TEXT 8
'!^'r'''! =' `+''
'(' ` '!r''' ' `
'r' ='! ''''' ''!r'
`'''! ' '!''='
mlaty adari va kaccin
mallike jti-ythike
prti vo janayan yta
kara-sparena mdhava
SYNONYMS
mlatiO mlat plant (a kind of white jasmine); adarihas been seen;
vaby you; kaccitwhether; mallikeO mallik (a different kind of
753
jasmine); jtiO jti (another kind of white jasmine); ythikeO ythik (yet
another jasmine); prtimpleasure; vafor you; janayangenerating;
ytahas gone by; karaof His hand; sparenaby the touch;
mdhavaKa, the embodiment of the spring season.
TRANSLATION
O ml at i , O mal l i k, O j t i and yt hi k, has Mdhava gone by here, giving
you pleasure with the touch of His hand?
PURPORT
When even tulas herself did not answer the gops, they approached the
fragrant jasmine flowers. The gops, seeing the jasmine vines humbly bowing
down, assumed that these plants must have seen Lord Ka and were
therefore showing humility in their ecstasy.
TEXT 9
' r''''!^'''''!''`! ='!
'=' `'^='' `^'!'`''''!
'' ''' ''!' +'='`! ''' '! '' `^'!
'! 'r' `'!''='` $r'!r''! '
cta-priyla-panassana-kovidra
jambv-arka-bilva-bakulmra-kadamba-np
ye 'nye parrtha-bhavak yamunopakl
asantu ka-padav rahittman na
SYNONYMS
754
ctaO mango creeper; priylaO priyla tree (a kind of la tree);
panasaO jackfruit tree; sanaO sana tree (a yellow la); kovidraO
kovidra tree; jambuO rose-apple tree; arkaO arka plant; bilvaO
bel-fruit tree; bakulaO mimosa tree; mraO mango tree; kadambaO
kadamba tree; npO npa (a smaller kind of kadamba); yewho;
anyeothers; paraof others; arthafor the sake; bhavakwhose
existence; yamun-upaklliving near the bank of the river Yamun;
asantukindly tell; ka-padavmthe path Ka has taken; rahitawho
have been deprived; tmanmof our minds; nato us.
TRANSLATION
O ct a, O pr i yl a, O panasa, sana and kovi dr a, O j ambu, O ar ka, O bi l va,
bakul a and mr a, O kadamba and npa and all you other plants and trees living
by the banks of the Yamun who have dedicated your very existence to the
welfare of others, we gops have lost our minds, so please tell us where Ka
has gone.
PURPORT
According to rla Jva Gosvm, the cta is a mango creeper, whereas the
mra is a mango tree. He goes on to explain that the npa, though not a very
prominent tree, bears large flowers, and that the gops' desperation to find
Ka is clearly shown by the fact that they approached the insignificant arka
plant.
rla Vivantha Cakravart gives the following information about
Vndvana's trees: "The npa is 'the dust kadamba,' and it has large flowers. The
kadamba proper has smaller flowers and a very pleasant fragrance. The
kovidra is a particular kind of kacanra [mountain ebony tree]. Even though
the arka plant is very insignificant, it always grows near Lord Gopvara [the
iva deity in Vndvana forest] because it is dear to him."
755
TEXT 10
` r' `r' 'r' r'''! 'r' `'!='!" `'~
'''!! r'='! r'' ^'`r'!]`'$ =' +'!'
'''" `''+'=' ``'='`'!!
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ki te kta kiti tapo bata keavghri-
sparotsavotpulakitga-nahair vibhsi
apy aghri-sambhava urukrama-vikramd v
ho varha-vapua parirambhaena
SYNONYMS
kimwhat; teby you; ktamperformed; kitiO earth; tapaausterity;
bataindeed; keavaof Lord Ka; aghriby the feet; sparaon
account of being touched; utsavadue to the joyful experience;
utpulakitastanding on end in jubilation; aga-ruhaiwith your bodily
hairs (the grass and growing plants on your surface); vibhsiyou appear
beautiful; apiperhaps; aghriby the feet (of Ka present now on your
surface); sambhavagenerated; urukramaof Lord Vmanadeva, Lord
Ka's dwarf incarnation, who covered the entire universe in three mighty
steps; vikramtbecause of the stepping; vor; ha uor else perhaps;
varhaof Lord Ka's incarnation as a boar; vapuaby the body;
parirambhaenabecause of the embrace.
TRANSLATION
O mother earth, what austerity did you perform to attain the touch of Lord
Keava's lotus feet, which has brought you such great joy that your bodily hairs
756
are standing on end? You appear very beautiful in this condition. Was it during
the Lord's current appearance that you acquired this ecstatic symptom, or was it
perhaps much earlier, when He stepped upon you in His form of the dwarf
Vmanadeva, or even earlier, when He embraced you in His form of the boar
Varhadeva?
PURPORT
rla Vivantha Cakravart explains the thoughts of the gops as follows:
" 'Perhaps the trees and plants [mentioned in the previous verses] did not hear
our question because they were in trance, meditating on Lord Viu. Or
perhaps, since they will not tell us where Ka has gone, they are hardhearted
even though they live in a holy place. Anyway, what is the use of unnecessarily
criticizing the residents of a holy place? We cannot tell if they really know
where Ka has gone. So let us find someone who definitely knows where He
is.' Thus the gops concluded that since Lord Ka had to be somewhere on the
earth, the earth herself must know His whereabouts.
"Then the gops thought, 'Since Ka always walks on the earth, she is
never separated from Him and thus cannot understand how much His parents,
girlfriends and servants suffer in His absence. Let us ask her what austerities
she has performed to gain the great fortune of being constantly touched by the
feet of Lord Keava.' "
TEXT 11
''' !''r'' ''!r' ''''' $ !!' '
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757
apy ea-patny upagata priyayeha gtrais
tanvan d sakhi su-nirvtim acyuto va
kntga-saga-kuca-kukuma-rajity
kunda-sraja kula-pater iha vti gandha
SYNONYMS
apiwhether; eaof the deer; patniO wife; upagatahas been
encountered; priyaytogether with His beloved; ihahere; gtraiby His
bodily limbs; tanvanproducing; dmof the eyes; sakhiO friend;
su-nirvtimgreat pleasure; acyutathe infallible Lord Ka; vayour;
kntof His girlfriend; aga-sagabecause of the physical contact;
kucaon the breast; kukumaby the vermilion powder;
rajitycolored; kundaof jasmine flowers; srajaof the garland;
kulaof the group (of gops); pateof the master; ihaaround here; vtiis
blowing; gandhathe fragrance.
TRANSLATION
O friend, wife of the deer, has Lord Acyuta been here with His beloved,
bringing great joy to your eyes? Indeed, blowing this way is the fragrance of His
garland of kunda flowers, which was smeared with the ku kuma from the
breasts of His girlfriend when He embraced Her.
PURPORT
rla Vivantha Cakravart provides the following charming commentary
on this verse:
"The gops spoke to a doe, 'O friend, wife of the deer, from the bliss in your
clear eyes we can tell that r Ka has expanded your joy with the beauty of
His limbs, His face and so forth. You are eager to realize the ecstasy of seeing
Ka, and thus your eyes are following Him. In fact, He is never lost to you.'
758
"Then the gops, seeing the doe continue to walk in her natural way,
exclaimed, 'Oh, are you telling us that you have seen Ka? Look! As this deer
walks she constantly turns her head back to us; as if to say, "I will show Him to
you; just follow me and I will show you Ka." In this merciless Vndvana,
she is the only merciful person.'
"As the gops follow the doe they happen to lose sight of her, and they cry
out, 'Oh, why can't we see the deer who is showing us the way to Ka?'
"One gop suggests that Ka must be somewhere in the vicinity and that
the deer, being afraid of Him, must have hidden herself to avoid the possible
mistake of revealing His presence. Conjecturing in this way, the gops detect a
fragrance that has by chance blown their way, and they repeatedly declare
with great joy, 'Yes! Yes! This is it! By Ka's physical contact with His
girlfriend, His jasmine garland was smeared with the kukuma powder on Her
breasts, and the fragrances of all these things are reaching us.' Thus the gops
smelled the aroma of the two lovers' bodies, of Ka's jasmine garland, and of
the cosmetic powder on the breasts of His lover."
TEXT 12
'!_ '''! ' ''''!'' ! $r'''1!
!'!' 'r' ^''`!^' `^' ' !''
=''''!' 1$ ='r'=' '!!'
` ='!+''r' '' '!''!='^'! `
bhu priysa upadhya ghta-padmo
rmnujas tulasikli-kulair madndhai
anvyamna iha vas tarava prama
ki vbhinandati caran praayvalokai
759
SYNONYMS
bhumHis arm; priyof His beloved; aseon the shoulder;
upadhyaplacing; ghtaholding; padmaa lotus; rma-anujaKa,
the younger brother of Balarma; tulasikswarming around the tulas
majars (which are ornamenting His garland); ali-kulaiby the many bees;
madawith intoxication; andhaiwho are blind; anvyamnabeing
followed; ihahere; vayour; taravaO trees; pramamthe bowing
down; kim vwhether; abhinandatihas acknowledged; caranwhile
walking by; praayaimbued with love; avalokaiwith His glances.
TRANSLATION
O trees, we see that you are bowing down. When the younger brother of
Rma walked by here, followed by intoxicated bees swarming around the t ul as
ma j ar s decorating His garland, did He acknowledge your obeisances with His
affectionate glances? He must have been resting His arm on the shoulder of His
beloved and carrying a lotus flower in His free hand.
PURPORT
The gops saw that the trees, bent over with abundant fruits and flowers,
were offering obeisances to Lord Ka. The gops supposed Ka must have
recently passed that way, since the trees were still bowing down. Because r
Ka had left the gops to go with His favorite consort, they were jealous and
thus imagined that He had become fatigued from His loving affairs and was
resting His left arm on the soft shoulder of His beloved. The gops further
imagined that Ka must have been carrying a blue lotus in His right hand to
drive away the bees eagerly trying to attack His beloved's face after smelling its
aroma. The scene was so beautiful, the gops imagined, that the maddened bees
had left the tulas garden to follow the two lovers.
760
TEXT 13
'' r' '! ^'r'! '!_'
'''!! =''''r'
' ' r'r`''' !
''r'' r'' ^'`!''$!
pcchatem lat bhn
apy li vanaspate
nna tat-karaja-sp
bibhraty utpulakny aho
SYNONYMS
pcchatajust ask; imfrom these; latcreepers; bhnthe arms
(branches); apieven though; liembracing; vanaspateof' the tree;
nnamcertainly; tatof Him, Ka; kara-jaby the fingernails;
sptouched; bibhratithey are bearing; utpulaknijoyful eruptions on
the skin; ahojust see.
TRANSLATION
Let us ask these creepers about Ka. Even though they are embracing the
arms of their husband, this tree, they certainly must have been touched by
Ka's fingernails, since out of joy they are manifesting eruptions on their
skin.
PURPORT
The gops reasoned that the creepers would not show signs of rapture
761
merely by physical contact with their husband, a tree. Thus the gops
concluded that although the creepers were embracing the strong limbs of their
husband, they must have been touched by Lord Ka as He moved through
the forest.
TEXT 14
1r'' ''=''! !! '''
`'!!=' ''!`!r'!
^'^'! +'!='r'r'!r'!
O' ' `r'!r'`!
ity unmatta-vaco gopya
knveaa-ktar
ll bhagavatas ts t
hy anucakrus tad-tmik
SYNONYMS
itithus; unmattamaddened; vacaspeaking words; gopyathe gops;
ka-anveaaby searching for Ka; ktardistraught; llthe
transcendental pastimes; bhagavataof Him, the Supreme Personality of
Godhead; t teach of them; hiindeed; anucakruthey acted out;
tat-tmikbecoming absorbed in thought of Him.
TRANSLATION
Having spoken these words, the gops, distraught from searching for Ka,
began to act out His various pastimes, fully absorbed in thoughts of Him.
762
TEXT 15
`''!'r'' r''!''r''!
`'!!''r'''''rr'''
r'! `''r='! `r''''!
''!$' '!``!''r''
kasycit ptanyanty
kyanty apibat stanam
tokayitv rudaty any
padhan akayatm
SYNONYMS
kasycitof one of the gops; ptanyantywho was acting like the witch
Ptan; kyantanother, who was acting like Ka; apibatdrank;
stanamfrom the breast; tokayitvacting like an infant; rudatcrying;
anyanother; padwith her foot; ahanstruck; aka-yatmanother,
who was imitating a cart.
TRANSLATION
One gop imitated Ptan, while another acted like infant Ka and
pretended to suck her breast. Another gop, crying in imitation of infant Ka,
kicked a gop who was taking the role of the cart demon, akasura.
TEXT 16
r''!''r='! '$!!''!'
`! `'!!+' +'!=''!'
763
]`''!'!' `!'''" `'
`'' r' '! '''=''
daityyitv jahrnym
eko krbha-bhvanm
rigaym sa kpy aghr
karant ghoa-nisvanai
SYNONYMS
daityyitvimitating a demon (namely Tvarta); jahracarried away;
anymanother gop; ekone gop; ka-arbhaof the infant Ka;
bhvanmwho was assuming the mood; rigaym sacrawled about; k
apione of them; aghrher two feet; karantdragging; ghoaof
tinkling bells; nisvanaiwith the sounding.
TRANSLATION
One gop took the role of Tvarta and carried away another, who was
acting like infant Ka, while yet another gop crawled about, her ankle bells
tinkling as she pulled her feet.
PURPORT
The gops started imitating all of r Ka's pastimes, beginning from His
earliest activities as a baby.
TEXT 17
`'!!'!''r' r'
!! ''!''r''N `!N'
764
='r'!''r'` $r' '!''!
r'' `! r' '`!''r''
ka-rmyite dve tu
gopyantya ca kcana
vatsyat hanti cny
tatraik tu bakyatm
SYNONYMS
ka-rmyiteacting like Lord Ka and Lord Balarma; dvetwo gops;
tuand; gopyantyaacting like Their cowherd boyfriends; caand;
kcanasome; vatsyatmwho was imitating the calf demon, Vatssura;
hantikilled; caand; anyanother; tatrathere; ekone;
tumoreover; bakyatmanother, who was imitating the crane demon,
Baksura.
TRANSLATION
Two gops acted like Rma and Ka in the midst of several others, who
took the role of cowherd boys. One gop enacted Ka's killing of the demon
Vatssura, represented by another gop, and a pair of gops acted out the killing
of Baksura.
TEXT 18
!_'' !! ''r'
`'!r''' ='r' r''
=' ! `!r'` `"r''
765
''! '! 'r' '!'='r'
hya dra-g yadvat
kas tam anuvartatm
veu kvaant krantm
any asanti sdhv iti
SYNONYMS
hyacalling; drawho were far away; gthe cows; yadvatjust as;
kaKa; tamhim; anuvartatmone gop who was imitating;
veumthe flute; kvaantmvibrating; krantmplaying games;
anythe other gops; asantipraised; sdhu iti"excellent!"
TRANSLATION
When one gop perfectly imitated how Ka would call the cows who had
wandered far away, how He would play His flute and how He would engage in
various sports, the others congratulated her with exclamations of "Well done!
Well done!"
TEXT 19
`''!'r='+' ' ''''
'^'r''!$!''! ''
`'!! '$ '''''r' !r'
^'^'r'!'r' r'''!
kasycit sva-bhuja nyasya
calanty hpar nanu
766
ko 'ha payata gati
lalitm iti tan-man
SYNONYMS
kasycitof one of them; sva-bhujamher arm; nyasyaplacing (on the
shoulder); calantwalking about; hastated; aparanother;
nanuindeed; kaKa; ahamI am; payatajust see; gatimmy
movements; lalitmgraceful; itiwith these words; tatin Him;
manwith her mind fully absorbed.
TRANSLATION
Another gop, her mind fixed on Ka, walked about with her arm resting
on the shoulder of a friend and declared, "I am Ka! Just see how gracefully I
move!"
TEXT 20
'! +' ='!r'='''! +''!
r'r'!! ='$r' '''
1r'' r=' `' $r' '
''r'r'' ?''' '''
m bhaia vta-varbhy
tat-tra vihita maya
ity uktvaikena hastena
yatanty unnidadhe 'mbaram
SYNONYMS
767
m bhaiadon't any of you fear; vtathe wind; varbhymand rain;
tatfrom that; tramyour deliverance; vihitamhas been arranged;
mayby me; itithus; uktvspeaking; ekenawith one; hastenahand;
yatantendeavoring; unnidadheshe lifted; ambaramher upper garment.
TRANSLATION
"Don't be afraid of the wind and rain," said one gop. "I will save you." And
with that she lifted her shawl above her head.
PURPORT
Here a gop enacts Lord Ka's pastime of lifting Govardhana Hill.
TEXT 21
!Ò `! ''!`''
'!''!$!''! ' ''
!$ ! '!r'! '$
^'^'!'!'' " `r'
ruhyaik padkramya
irasy hpar npa
duhe gaccha jto 'ha
khalnm nanu daa-kt
SYNONYMS
ruhyarising up; ekone of the gops; padwith her foot;
kramyaclimbing above; irasithe head; hasaid; aparmto another;
npaO King (Parkit); duawicked; aheO snake; gacchago away;
768
jtahave taken birth; ahamI; khalnmon those who are envious;
nanuindeed; daaof punishment; ktas the imposer.
TRANSLATION
[ukadeva Gosvm continued:] O King, one gop climbed on another's
shoulders and, putting her foot on the other's head, said, "Go away from here,
O wicked snake! You should know that I have taken birth in this world just to
punish the envious."
PURPORT
Here the gops enact Ka's chastisement of Kliya.
TEXT 22
r'' `! ='!' $ !! ''!
!='!' '''''r'! ^'!'
'' '''!H'''=' ='!
='''!'' ' ''''!
tatraikovca he gop
dvgni payatolbaam
caky v apidadhva vo
vidhsye kemam ajas
SYNONYMS
tatrathere; ekone of them; uvcasaid; he gopO cowherd boys;
dva-agnimthe forest fire; payatasee; ulbaamfierce: caki-your
eyes; uquickly; apidadhvamjust close; vayour; vidhsyeI will
769
arrange; kemamprotection; ajaswith ease.
TRANSLATION
Then another gop spoke up: My dear cowherd boys, look at this raging
forest fire! Quickly close your eyes and I will easily protect you.
TEXT 23
'(!''''! ''! `!'r'
r'=' r'' ^' ^'^'
'\'!' +'!"+' '!
$ '']`='' '' r='r'
+'r'! ' ''''!''!''
+' ' +'r'='"'''
baddhnyay sraj kcit
tanv tatra ulkhale
badhnmi bha-bhettra
haiyagava-mua tv iti
bht su-dk pidhysya
bheje bhti-viambanam
SYNONYMS
baddhtied up; anyayby another gop; srajwith a flower garland;
kcitone gop; tanvslender; tatrathere; ulkhaleto the grinding
mortar; badhnmiI am binding; bhaof the storage pots; bhettramthe
breaker; haiyam-gavaof the butter saved from the previous day's milk;
muamthe stealer; tuindeed; itithus speaking; bhtafraid;
770
su-dkwith beautiful eyes; pidhyacovering; syamher face;
bhejeassumed; bhtiof fear; viambanamthe pretense.
TRANSLATION
One gop tied up her slender companion with a flower garland and said,
"Now I will bind this boy who has broken the butter pots and stolen the
butter." The second gop then covered her face and beautiful eyes, pretending
to be afraid.
TEXT 24
=' `'! '' '!'!
!=''^'r'!r'*`'
=''''r' =''! [ '!
''!' '''!r''
eva ka pcchamn
vrdvana-lats tarn
vyacakata vanoddee
padni paramtmana
SYNONYMS
evamin this manner; kamabout Ka; pcchamninquiring;
vndvanaof the Vndvana forest; latfrom the creepers; tarnand
the trees; vyacakatathey saw; vanaof the forest; uddeein one spot;
padnithe footprints; parama-tmanaof the Supersoul .
TRANSLATION
771
While the gops were thus imitating Ka's pastimes and asking
Vndvana's creepers and trees where Ka, the Supreme Soul, might be, they
happened to see His footprints in a corner of the forest.
TEXT 25
''!' =''`' r'!'
'' '! ' $!r''
^'''r' $ '=''!+'! '~
=''!@`'!''='!+'
padni vyaktam etni
nanda-snor mahtmana
lakyante hi dhvajmbhoja-
vajrkua-yavdibhi
SYNONYMS
padnithe footprints; vyaktamclearly; etnithese; nanda-snoof
the son of Nanda Mahrja; mah-tmanathe great soul; lakyanteare
ascertained; hiindeed; dhvajaby the flag; ambhojalotus;
vajrathunderbolt; akuaelephant goad; yava-dibhibarleycorn, etc.
TRANSLATION
[The gops said:] The marks of a flag, lotus, thunderbolt, elephant goad,
barleycorn and so forth on these footprints clearly distinguish them as belonging
to that great soul, the son of Nanda Mahrja.
PURPORT
772
rla Vivantha Cakravart hkura, in his commentary on this verse,
gives the following scriptural information about the symbolic markings on the
lotus feet of Ka:
"In the following verses the Skanda Pura states the particular places on
His feet where Ka carries the mark of the flag and also other marks, and the
reasons for these marks:
dakiasya padguha-
mle cakra bibharty aja
tatra bhakta-janasyri-
a-varga-cchedanya sa
'At the base of the large toe on His right foot, the unborn Lord carries the
mark of a disc, which cuts down the six [mental] enemies of His devotees.'
madhyamguli-mle ca
dhatte kamalam acyuta
dhyt-citta-dvireph
lobhanyti-obhanm
'At the bottom of the middle toe of that same foot Lord Acyuta has a lotus
flower, which increases the greed for Him in the minds of the beelike devotees
who meditate on His feet.'
kaniha-mlato vajra
bhakta-ppdri-bhedanam
pri-madhye 'kua bhakta
cittebha-vaa-kriam
'At the base of His small toe is a thunderbolt, which smashes the mountains of
His devotees' reactions to past sins, and in the middle of His heel is the mark of
an elephant goad, which brings the elephants of His devotees' minds under
control.'
773
bhoga-sampan-maya dhatte
yavam aguha-parvai
'The joint of His right large toe bears the mark of a barleycorn, representing all
kinds of enjoyable opulences.'
"The Skanda Pura also states,
vajra vai dakie prve
akuo vai tad-agrata
'A thunderbolt is found on the right side of His right foot, and an elephant
goad below that.'
"The cryas of the Vaiava sampradya explain that since the particular
feet under discussion are Lord Ka's, we should know that the thunderbolt is
at the base of His small toe and the elephant goad below the thunderbolt. An
elephant goad on the heel belongs rather to Lord Nryaa and other
viu-tattva expansions.
"Thus the Skanda Pura describes six marks on Ka's right footthe
disc, flag, lotus, thunderbolt, elephant goad and barleycorn. And the
Vaiava-toa mentions even more marksa vertical line beginning at the
middle of His foot and continuing as far as the juncture between His big toe
and second toe; an umbrella below the disc; at the base of the middle of His
foot, a group of four svastikas in the four cardinal directions; at the four points
where each svastika meets the next, four rose apples; and in the middle of the
svastikas, an octagon. This makes eleven marks on Ka's right foot."
rla Vivantha Cakravart describes the marks on Ka's left foot as
follows: "At the base of the large toe is a conchshell with its mouth facing the
toe. At the base of the middle toe are two concentric circles, representing the
inner and outer sky. Below this mark is Cupid' s unstrung bow, at the base of
the bow is a triangle, and surrounding the triangle is a group of four waterpots.
At the base of the triangle is a half-moon with two more triangles touching its
774
points, and below the half-moon is a fish.
"All together, then, there are nineteen distinguishing marks on the soles of
Lord Ka's lotus feet."
TEXT 26
r' r' '' r'r''=''
='r''! ''r'! ''^'!
=''='! '' ' '' `!'
='^'! ''!r'! ''' =''
tais tai padais tat-padavm
anvicchantyo 'grato'bal
vadhv padai su-pktni
vilokyrt samabruvan
SYNONYMS
tai taiby those various; padaifootprints; tatHis; padavmpath;
anvicchantyatracing out; agrataforward; abalthe girls; vadhvof
His special consort; padaiwith the footprints; supktnithoroughly
intermingled; vilokyanoticing; rtdistressed; samabruvanthey spoke.
TRANSLATION
The gops began following Ka's path, as shown by His many footprints,
but when they saw that these prints were thoroughly intermixed with those of
His dearmost consort, they became perturbed and spoke as follows.
TEXT 27
775
`''! ''!' ' r'!'
''!r'!''! '' ' '!
'''r''`! B!''!
` !! `!! '''!
kasy padni caitni
yty nanda-snun
asa-nyasta-prakohy
kareo kari yath
SYNONYMS
kasyof one certain gop; padnithe footprints; caalso; etnithese;
ytywho was going; nanda-snuntogether with the son of Nanda
Mahrja; asaupon whose shoulder; nyastaplaced; prakohyHis
forearm; kareoof a she-elephant; kariby the he-elephant; yathas.
TRANSLATION
[The gops said:] Here we see the footprints of some gop who must have
been walking along with the son of Nanda Mahrja. He must have put His arm
on Her shoulder, just as an elephant rests His trunk on the shoulder of an
accompanying she-elephant.
TEXT 28
'''!!''r'! ' '
+'!='!' $H
''?'! ='$!'' !! ='
776
'r'! ''!''''$
anayrdhito nna
bhagavn harir vara
yan no vihya govinda
prto ym anayad raha
SYNONYMS
anayby Her; rdhitaperfectly worshiped; nnamcertainly;
bhagavanthe Personality of Godhead; hariLord Ka; varathe
supreme controller; yatinasmuch as; naus; vihyarejecting;
govindaLord Govinda; prtapleased; ymwhom; anayatled;
rahato a secluded place.
TRANSLATION
Certainly this particular gop has perfectly worshiped the all-powerful
Personality of Godhead, Govinda, since He was so pleased with Her that He
abandoned the rest of us and brought Her to a secluded place.
PURPORT
rla Vivantha Cakravart explains that the word rdhita refers to
rmat Rdhr. He comments, "The sage ukadeva Gosvm has tried with
all endeavor to keep Her name hidden, but now it automatically shines forth
from the moon of his mouth. That he has spoken Her name is indeed Her
mercy, and thus the word rdhita is like the rumbling of a kettledrum
sounded to announce Her great good fortune."
Although the gops spoke as if jealous of rmat Rdhr, they were
actually ecstatic to see that She had captured r Ka.
rla Vivantha Cakravart quotes the following detailed description of
777
rmat Rdhr's footprints, as given by rla Rpa Gosvm in his r
Ujjvala-nlamai: "At the base of the large toe of Her left foot is the mark of a
barleycorn, below that mark is a disc, below the disc is an umbrella, and below
the umbrella is a bracelet. A vertical line extends from the middle of Her foot
to the juncture of Her large and second toes. At the base of the middle toe is a
lotus, below that is a flag with a banner, and below the flag is a creeper,
together with a flower. At the base of Her small toe is an elephant goad, and
upon Her heel is a half-moon. Thus there are eleven marks on Her left foot.
"At the base of the large toe of Her right foot is a conchshell, and below
that a spear. At the base of the small toe of Her right foot is a sacrificial altar,
below that an earring, and below the earring a spear. Along the base of the
second, third, fourth and small toes is the mark of a mountain, below which is
a chariot, and on the heel is a fish.
"Thus all together there are nineteen distinguishing marks on the soles of
rmat Rdhr's lotus feet."
TEXT 29
''''! $! ' !^''!
!! ='!" `''' !='
''!' ' '!! '! ='
'' ' ''' '' '''
dhany aho am lyo
govindghry-abja-reava
yn brahmeau ram dev
dadhur mrdhny agha-nuttaye
SYNONYMS
778
dhanysanctified; ahoah; amthese; lyaO gops; govindaof
Govinda; aghri-abjaof the lotuslike feet; reavathe particles of dust;
ynwhich; brahmLord Brahm; auand Lord iva; ram
devRamdev, the wife of Lord Viu; dadhutake; mrdhnion their
heads; aghaof their sinful reactions; nuttayefor the dispelling.
TRANSLATION
O girls! The dust of Govinda's lotus feet is so sacred that even Brahm, iva
and the goddess Ram take that dust upon their heads to dispel sinful reactions.
PURPORT
According to rla Vivantha Cakravart, who quotes from stra, each day
in the late afternoon, as Ka returned from the cow pastures with His
cowherd boyfriends, great demigods like Brahm and iva would come down
from heaven and take the dust of His feet.
Great personalities like the goddess Ram (the wife of Viu), iva and
Brahm are not at all sinful. But in the ecstasy of pure Ka consciousness
they feel themselves fallen and impure. Thus, desiring to purify themselves,
they blissfully take the dust of the Lord's lotus feet on their heads.
TEXT 30
r'''! ' ' ' '! +'
`=' r'' +' ''!' ''r'
'' `!''6r'' !! '''!'
$! +' `''' r'!'''
' ^'''r' ''!'''
779
r'''! ' ' r' !!@`
^'9r' '!r'!" `'r'^'!'
?''' ' '''` '''
tasy amni na kobha
kurvanty uccai padni yat
yaikpahtya gopnm
raho bhunkte 'cyutdharam
na lakyante padny atra
tasy nna tkurai
khidyat-sujtghri-talm
unninye preyas priya
SYNONYMS
tasyof Her; amnithese; nafor us; kobhamagitation;
kurvanticreate; uccaiexceedingly; padnithe footprints; yatbecause;
ywho; ekalone; apahtyabeing taken aside; gopnmof all the gops;
rahain seclusion; bhukteShe enjoys; acyutaof Ka; adharamthe
lips; na lakyanteare not seen; padnithe feet; atrahere; tasyHer;
nnamcertainly; taby the blades of grass; akuraiand the growing
sprouts; khidyatbeing caused pain; sujtatender; aghriof whose feet;
talmthe soles; unninyeHe has lifted up; preyasmHis beloved;
priyaHer dear Ka.
TRANSLATION
These footprints of that special gop greatly disturb us. Of all the gops, She
alone was taken away to a secluded place, where She is enjoying the lips of
Ka. Look, we can't see Her footprints over here! It's obvious that the grass
780
and sprouts were hurting the tender soles of Her feet, and so the lover lifted up
His beloved.
TEXT 31
1'!''''`''!'
''!' ='$r'! =''' '
!! ''' '''''r' `'!''
+'!!`!r''' `!''
'!='! ''r'! `!r'!
'' '''$ r'! ' $!r''!
imny adhika-magnni
padni vahato vadhm
gopya payata kasya
bhrkrntasya kmina
atrvaropit knt
pupa-hetor mahtman
SYNONYMS
imnithese; adhikavery much; magnnimerged; padnifootprints;
vahataof Him who was carrying; vadhmHis consort; gopyaO gops;
payatajust see; kasyaof Ka; bhraby the weight;
krntasyaoppressed; kminalusty; atrain this place;
avaropitplaced down; kntthe girlfriend; pupaof (gathering) flowers;
hetofor the purpose; mah-tmanby the very intelligent.
TRANSLATION
781
Please observe, my dear gops, how in this place lusty Ka's footprints are
pressed more deeply into the ground. Carrying the weight of His beloved must
have been difficult for Him. And over here that intelligent boy must have put
Her down to gather some flowers.
PURPORT
The word vadhm indicates that even though r Ka was not officially
married to Rdhr, He had in fact made Her His bride in the Vndvana
forest.
According to rla Vivantha Cakravart hkura, the gops use the word
kmina here to indicate the following thoughts: "We actually love r Ka,
but still He has rejected us. Therefore His private dealings with Rdhr
prove that this young prince of Vraja has carried Her away because of lust. If
He were interested in love, He would have accepted us instead of that cowherd
girl Rdhr."
These thoughts reveal the mood of the gops who are rivals of rmat
Rdhr. Of course, the gops who are Her direct allies were jubilant to see
Her good fortune.
TEXT 32
' '' '!=''''
'''!' ' '''! `r'
'''!`'! r'
'''''r'!'`^' ''
atra prasnvacaya
priyrthe preyas kta
prapadkramaa ete
782
payatsakale pade
SYNONYMS
atrahere; prasnaof flowers; avacayathe gathering; priy-arthefor
the sake of His beloved; preyasby the beloved Ka; ktadone;
prapadafront of His feet; kramaewith the pressing down; etethese;
payatajust see; asakaleincomplete; padethe pair of footprints.
TRANSLATION
Just see how in this place dear Ka collected flowers for His beloved. Here
He has left the impression of only the front part of His feet because He was
standing on His toes to reach the flowers.
TEXT 33
`'!''!''' r=''
`!'''! `!''! `r''
r'!' ' "''r'! `!r'!'
''=''$ ' =''
kea-prasdhana tv atra
kminy kmin ktam
tni cayat kntm
upaviam iha dhruvam
SYNONYMS
keaof Her hair; prasdhanamthe decorative arrangement;
tufurthermore; atrahere; kminyof the lusty girl; kminby the
783
lusty boy; ktamdone; tniwith those (flowers); cayatby Him who
was making a crown; kntmHis consort; upaviamseated; ihahere;
dhruvamcertainly.
TRANSLATION
Certainly Ka sat down here with His girlfriend to arrange Her hair. The
lusty boy must have made a crown for that lusty girl out of the flowers He had
collected.
PURPORT
The cryas explain that r Ka wanted to decorate Rdhr's hair
with the forest flowers He had collected. Therefore They sat down together
facing the same direction, with Rdhr between Ka's knees, and Ka
proceeded to arrange Her hair with flowers and make a flower crown for Her,
coronating Her as the goddess of the forest. Thus the romantic young boy and
girl played and joked together in Vndvana.
TEXT 34
' r'''! '!r'r'
!r'!!'! ''''^'"r'
`!''! '! '' ''
U!! ' =' !r'r'!'
reme tay ctma-rata
tmrmo 'py akhaita
kmin darayan dainya
str caiva durtmatm
784
SYNONYMS
remeHe enjoyed; taywith Her; caand; tma-rataHe who takes
pleasure only within Himself; tma-rmacompletely self-satisfied;
apialthough; akhaitanever incomplete; kminmof ordinary lusty
men; darayanshowing; dainyamthe degraded condition; strmof
ordinary women; ca evaalso; durtmatmthe hardheartedness.
TRANSLATION
[ukadeva Gosvm continued:] Lord Ka enjoyed with that gop, although
He enjoys only within, being self-satisfied and complete in Himself. Thus by
contrast He showed the wretchedness of ordinary lusty men and hardhearted
women.
PURPORT
This verse directly refutes the superficial criticism materialistic people
sometimes direct against Lord Ka's pastimes. The philosopher Aristotle
claimed that ordinary activities are unworthy of God, and with this idea in
mind some people declare that since the activities of Lord Ka resemble
those of ordinary human beings, He cannot be the Absolute Truth .
But in this verse ukadeva Gosvm emphatically points out that Lord
Ka acts on the liberated platform of spiritual self-satisfaction. This fact is
indicated here by the terms tma-rata, tmrma and akhaita. It is
inconceivable to ordinary people that a handsome young boy and a beautiful
young girl enjoying romantic conjugal affairs in the forest moonlight can be
engaging in pure activity, free from egoistic desire and lust. Yet while Lord
Ka is inconceivable to ordinary persons, those who love Him can easily
realize the absolute, pure nature of His activities.
One may argue that "beauty is in the eye of the beholder" and that
785
therefore the devotees of Ka are only imagining the Lord's activities to be
pure. This argument ignores many significant facts. For one, the path of Ka
consciousness, of developing love for Ka, demands that a devotee strictly
follow four regulative principles: no illicit sex, no gambling, no intoxication
and no eating of meat, fish or eggs. When one is freed from material lust and
rises to the liberated platform, beyond material desire, one realizes the absolute
beauty of Lord Ka. This process is not theoretical: it has been practiced and
completed by many thousands of great sages, who have left us their shining
example and their brilliant teachings concerning the path of Ka
consciousness.
Certainly beauty is in the eye of the beholder. However, real beauty is
perceived by the soul's eye and not by the lusty eye of the material body.
Therefore the Vedic literature repeatedly stresses that only those freed from
material desire can see the beauty of Lord Ka with the eye of the pure soul,
anointed with love of Godhead. It may finally be noted that upon realizing the
pastimes of Lord Ka one becomes free of all tinges of sex desire, a state of
mind that can hardly result from meditating upon material sexual affairs.
One final note: The conjugal pastimes of Ka perfectly round out His
qualification as the Supreme Absolute Truth. The Vednta states that the
Absolute Truth is the source of everything, so certainly the Absolute cannot
lack any of the beautiful things of this world. It is only because romantic affairs
exist in a pure, spiritual form in the Absolute that they can manifest in a
perverted, material form in this world. Thus the apparent beauty of this world
is not to be absolutely rejected; rather, beauty should be accepted in its pure,
spiritual form.
Since the beginning of time men and women have been inspired to poetic
rapture by the art of romance. Unfortunately, romance in this world usually
leads to crushing disappointment, brought about by a change of heart or by
death. Thus although we may at first find romantic affairs beautiful and
enjoyable, they are eventually spoiled by the onslaught of material nature.
Still, it is unreasonable to totally reject the concept of romance. Rather, we
786
should accept conjugal attraction in its absolute, perfect, pure form, as it exists
within God, without a tinge of material lust or selfishness. That pure conjugal
attractionthe supreme beauty and pleasure of the Supreme Truthis what
we are reading about here in the pages of rmad-Bhgavatam.
TEXTS 35-36
1r'' =' '! ''r''r'!'!
' `!! '''! ='' r''
''! !! ''''''r `'!!
='$!''!''! U''! =''
'! ' ' ' r'!r'!'
='B '=' ''! ''r'!'
$r='! !! '' `!'''!'!
'!''! +''r' '''
ity eva darayantyas t
cerur gopyo vicetasa
y gopm anayat ko
vihyny striyo vane
s ca mene tadtmna
variha sarva-yoitm
hitv gop kma-yn
mm asau bhajate priya
SYNONYMS
itithus; evamin this manner; darayantyashowing; tthey;
787
ceruwandered; gopyathe gops; vicetasacompletely bewildered;
ymwhich; gopmgop; anayatHe took; kaLord Ka;
vihyaabandoning; anythe other; striyawomen; vanein the forest;
sShe; caalso; menethought; tadthen; tmnamHerself;
varihamthe best; sarvaof all; yoitmwomen; hitvrejecting;
gopthe gops; kma-ynwho are impelled by lusty desire; mmMe;
asauHe; bhajateis accepting; priyathe beloved.
TRANSLATION
As the gops wandered about, their minds completely bewildered, they
pointed out various signs of Ka's pastimes. The particular gop whom Ka
had led into a secluded forest when He had abandoned all the other young girls
began to think Herself the best of women. "My beloved has rejected all the
other gops," She thought, "even though they are driven by Cupid himself. He
has chosen to reciprocate with Me alone."
PURPORT
Previously all the gops had become proud of their association with Ka
and then suddenly lost His association. Only Rdhr remained with Him.
Now She has also become proud of that association and will suffer a similar
fate. The Lord arranges all this to reveal the gops' unparalleled devotion for
Him, a devotion whose intensity fully manifests in moments of separation.
TEXT 37
r' r'
r'r'! !r='! =''! [ '!
F'! `'!='''='r'
' ''!'' '$ '^'r'
788
''' '! ''' r' ''
tato gatv vanoddea
dpt keavam abravt
na praye 'ha calitu
naya m yatra te mana
SYNONYMS
tatathen; gatvgoing; vanaof the forest; uddeamto one region;
dptbecoming proud; keavamto Ka; abravtShe said; na
prayeam not able; ahamI; calitumto move; nayabring; mmMe;
yatrawhere; teYour; manamind.
TRANSLATION
As the two lovers passed through one part of the Vndvana forest, the
special gop began feeling proud of Herself. She told Lord Keava, "I cannot
walk any further. Please carry Me wherever You want to go."
TEXT 38
='' ` '''!'!$
`'' !Òr'!'r'
r'r'N!r' '' `'!
'! =''' ='r''''r'
evam ukta priym ha
skandha ruhyatm iti
789
tata cntardadhe ka
s vadhr anvatapyata
SYNONYMS
evamthus; uktaaddressed; priymto His beloved; haHe said;
skandheon My shoulder; ruhyatmplease climb; itithese words;
tatathen; caand; antardadheHe disappeared; kaLord r Ka;
sShe; vadhHis consort; anvatapyatafelt remorse.
TRANSLATION
Thus addressed, Lord Ka replied, "Just climb on My shoulder." But as
soon as He said this, He disappeared. His beloved consort then immediately felt
great remorse.
PURPORT
rmat Rdhr was exhibiting the pride of a beautiful girl who has
brought Her boyfriend under control. Thus She told Ka, "Please carry Me
wherever You want to go. I can't walk anymore." r Ka now disappears
from Her sight, intensifying Her ecstatic love more and more.
TEXT 39
$! '!' '! ' B
`!' `!' '$!+' '
!''!r' `''!!''! '
'^' '! '' '?''''
h ntha ramaa preha
790
kvsi kvsi mah-bhuja
dsys te kpay me
sakhe daraya sannidhim
SYNONYMS
hO; nthamaster; ramaalover; prehadearmost; kva asi kva
asiwhere are You, where are You; mah-bhujaO mighty-armed one;
dsyto the maidservant; teYour; kpaywretched; meMe;
sakheO friend; darayaplease show; sannidhimYour presence.
TRANSLATION
She cried out: O master! My lover! O dearmost, where are You? Where are
You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor
servant!
PURPORT
rla Vivantha Cakravart hkura describes the following moving
exchange:
"Rdh says, 'My Lord, I am being burned in the great fire of separation
from You, and My life air is about to leave My body. Even with the greatest
endeavor I cannot maintain My life. But You are the Lord of My life, and so
You can quickly save Me simply by glancing upon Me. Please do so
immediately. I beg You to save My life, not for My sake but rather for Yours.
After giving up all the other gops, You've brought Me so far to a secluded place
in the forest just to enjoy special pleasure with Me. If I die You will not be able
to find conjugal happiness anywhere else. You will remember Me and thus
lament in Your sorrow.'
"Ka replies, 'So let Me become unhappy. What does that matter to You?'
" 'But You are most dear to Me. I will feel Your unhappiness millions of
791
times more than You. Even if I've already died, I still will not be able to
tolerate the pain that even one spot on the nails of Your lotus feet may
experience. Indeed, to prevent such pain I am ready to throw My life away
millions and millions of times. So kindly show Yourself and drive away that
unhappiness.'
" 'But if Your life air is on the verge of leaving Your body, what can I do to
stop that?'
" 'Simply by the touch of Your arms, which are a medicinal herb with the
power to revive the dead, My body will return to its healthy, normal condition,
and My life air will automatically come back and remain in My body.'
" 'But You know the forest path Yourself without My help, so why did You
order Me, the king's son and a very young and gentle boy who is to be
respected? Why did You command, "Take Me wherever You wish"? Why do
You anger Me like this?'
"Rdh cries out, 'Please show Yourself to Your wretched maidservant. Be
merciful to Me! Be merciful! When I ordered You, I was overcome by
sleepiness. I was so tired from playing with You. Therefore please excuse what
Your poor servant said. Please don't be angry. It was only because You treated
Me like such a close friend, though I am unworthy, that I spoke like that to
You.'
" 'All right, My love, I am very pleased with You, so please come to Me.'
" 'But I've been blinded by lamentation. I can't see where You are. Please tell
Me where You are.' "
TEXT 40
''! ` ='!'
='r''! +'!='r'!
'!! !! '''! '=' r'
792
'! '''=' ''!'
'! $r'! ^'r'! '^''
r-uka uvca
anvicchantyo bhagavato
mrga gopyo 'vidrita
dadu priya-vilen
mohit dukhit sakhm
SYNONYMS
r-uka uvcar ukadeva Gosvm said; anvicchantyasearching out;
bhagavataof the Supreme Personality of Godhead; mrgamthe path;
gopyathe gops; avidritanot far away; dadusaw; priyafrom Her
beloved; viletbecause of the separation; mohitmbewildered;
dukhitmunhappy; sakhmtheir friend.
TRANSLATION
ukadeva Gosvm said: While continuing to search out Ka's path, the
gops discovered their unhappy friend close by. She was bewildered by
separation from Her lover.
TEXT 41
r'''! `'r''!`''
'!''!F' ' '!''='!r'
=''!' ' ! !r''!
='''' ''' ''''
793
tay kathitam karya
mna-prpti ca mdhavt
avamna ca daurtmyd
vismaya parama yayu
SYNONYMS
tayby Her; kathitamwhat was related; karyahearing; mnaof
respect; prptimthe receiving; caand; mdhavtfrom Lord Ka;
avamnamthe dishonor; caalso; daurtmytbecause of Her impropriety;
vismayamamazement; paramamsupreme; yayuthey experienced.
TRANSLATION
She told them how Mdhava had given Her much respect, but how She then
suffered dishonor because of Her misbehavior. The gops were extremely
amazed to hear this.
PURPORT
It was natural for Rdhr to ask Ka to carry Her, for this request was
consistent with the loving mood of Their relationship. Now, however, in great
humility She describes Her behavior as wicked. Hearing of these affairs, the
other gops are astonished.
TEXT 42
r'r'! '=''!' ='' '
''! rh'! ''!='+'!=''r'
r'' '=''!^'''
794
r'r'! '='=' r' U''
tato 'vian vana candra
jyotsn yvad vibhvyate
tama praviam lakya
tato nivavtu striya
SYNONYMS
tatathen; avianthey entered; vanamthe forest; candraof the moon;
jyotsnthe light; yvatas far; vibhvyateas was visible; tamadarkness;
praviamentered; lakyanoticing; tatathereupon; nivavtuthey
desisted; striyathe women.
TRANSLATION
In search of Ka, the gops then entered the depths of the forest as far as
the light of the moon shone. But when they found themselves engulfed in
darkness, they decided to turn back.
PURPORT
The gops entered a part of the forest so dense that even the light of the full
moon couldn't penetrate it. This scene is also described in the Viu Pura:
pravio gahana ka
padam atra na lakyate
nivartadhva akasya
naitad ddhiti-gocara
"One gop said, 'Ka has entered such a dark part of the forest that we cannot
possibly see His footprints. Therefore let us turn back from this area, which
795
even the light of the moon cannot reach.' "
TEXT 43
r'''`!r'^'!''!'
r'' !r'!r'`!
r'_!!' =' !!''r''!
'!r'!!!! ''`
tan-manasks tad-alps
tad-vices tad-tmik
tad-gun eva gyantyo
ntmagri sasmaru
SYNONYMS
tat-manasktheir minds filled with thoughts of Him;
tat-lpconversing about Him; tat-viceimitating His activities;
tat-tmikfilled with His presence; tat-gunabout His qualities;
evasimply; gyantyasinging; nanot; tmatheir own;
grihomes; sasmaruremembered.
TRANSLATION
Their minds absorbed in thoughts of Him, they conversed about Him, acted
out His pastimes and felt themselves filled with His presence. They completely
forgot about their homes as they loudly sang the glories of Ka's
transcendental qualities.
PURPORT
796
Actually there is no separation from Ka for the pure devotees of the
Lord. Although apparently abandoned by Ka, the gops were actually tightly
connected to Him by the spiritual process of ravaa krtana vio [SB
7.5.23], hearing and chanting the glories of the Lord.
TEXT 44
'' ' '' ^'''!!r''
`!^'9! `'!+'!=''!
''=' r'! '! `'!
r'!!''`!_`r'!
puna pulinam gatya
klindy ka-bhvan
samavet jagu ka
tad-gamana-kkit
SYNONYMS
punaagain; pulinamto the bank; gatyacoming; klindyof the
river Yamun; ka-bhvanmeditating on Ka; samavetjoined
together; jaguthey sang; kamabout Ka; tat-gamanaHis arrival;
kkiteagerly desired.
TRANSLATION
The gops again came to the bank of the Klind. Meditating on Ka and
eagerly hoping He would come, they sat down together to sing of Him.
PURPORT
797
As stated in the Kaha Upaniad (1.2.23), yam evaia vute tena labhya:
"The Supersoul can be realized by that person whom He chooses." Thus the
gops fervently pray that Ka come back to them.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirtieth Chapter, of the
rmad-Bhgavatam, entitled "The Gops Search for Ka."
31. The Gops' Songs of Separation
This chapter relates how the gops, overwhelmed by feelings of separation
from Ka, sat down on the bank of the Yamun and began praying for His
audience and singing His glories.
Because the gops had dedicated their minds and very lives to Ka, they
were beside themselves with the transcendental pain of separation. But their
crying, which appears like evidence of misery, actually shows their exalted
state of transcendental bliss. As it is said, yata dekha vaiaver vyavahra
dukh/ nicaya jniha sei paramnanda sukh: "Whenever one sees a Vaiava
acting unhappy, one should know it for sure that he is actually experiencing
the highest spiritual bliss." Thus each of the gops began addressing Lord r
Ka according to her individual mode of ecstasy, and they all prayed for Him
for His mercy.
As the pastimes of Ka spontaneously arose in the minds of the gops,
they sang their song, which relieves the agony of those suffering from the
burning pain of separation from Ka and which bestows supreme
auspiciousness. They sang, "O Lord, O lover, O cheater, when we remember
798
Your smile, Your loving glances and Your pastimes with Your boyhood friends,
we become extremely agitated. Remembering Your lotus face, adorned with
locks of blackish hair smeared with the dust of the cows, we become
irrevocably attached to You. And when we remember how You followed the
cows from forest to forest with Your tender feet, we feel great pain."
In their separation from Ka the gops considered a single moment an
entire age. Even when they had previously seen Him they had found the
blinking of their eyelids intolerable, for it blocked their vision of Him for a
fraction of a second.
The ecstatic sentiments for Lord Ka that the gops expressed may appear
like symptoms of lust, but in reality they are manifestations of their pure desire
to satisfy the Supreme Lord's spiritual senses. There is not even the slightest
trace of lust in these moods of the gops.
TEXT 1
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'''r' r' ''' ` '''! ''
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''r' '''r'! ' r'!='`!'
r=''' '' r'!'='r='! =''='r'
gopya cu
jayati te 'dhika janman vraja
rayata indir avad atra hi
dayita dyat diku tvaks
tvayi dhtsavas tv vicinvate
SYNONYMS
799
gopya cuthe gops said; jayatiis glorious; teYour;
adhikamexceedingly; janmanby the birth; vrajathe land of Vraja;
rayateis residing; indirLakm, the goddess of fortune;
avatperpetually; atrahere; hiindeed; dayitaO beloved;
dyatmmay (You) be seen; dikuin all directions; tvakYour
(devotees); tvayifor Your sake; dhtasustained; asavatheir life airs;
tvmfor You; vicinvatethey are searching.
TRANSLATION
The gops said: O beloved, Your birth in the land of Vraja has made it
exceedingly glorious, and thus Indir, the goddess of fortune, always resides
here. It is only for Your sake that we, Your devoted servants, maintain our
lives. We have been searching everywhere for You, so please show Yourself to
us.
PURPORT
Those who are familiar with the art of chanting Sanskrit verses will be able
to appreciate the especially exquisite Sanskrit poetry of this chapter.
Specifically, the poetic meter of the verses is extraordinarily beautiful, and
also, for the most part, in each line the first and seventh syllables begin with
the same consonant, as do the second syllables of all four lines.
TEXT 2
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'''! '' ''! '!!
' r''!' r' ''! ^`!'`!
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arad-udaye sdhu-jta-sat-
sarasijodara-r-mu d
surata-ntha te 'ulka-dsik
vara-da nighnato neha ki vadha
SYNONYMS
aratof the autumn season; uda-ayein the reservoir of water;
sdhuexcellently; jtagrown; satfine; sarasi-jaof the lotus flowers;
udarain the middle; rthe beauty; muwhich excels; dwith Your
glance; surata-nthaO Lord of love; teYour; aulkaacquired without
payment; dsikmaidservants; vara-daO giver of benedictions;
nighnatafor You who are killing; nanot; ihain this world; kimwhy;
vadhamurder.
TRANSLATION
O Lord of love, in beauty Your glance excels the whorl of the finest, most
perfectly formed lotus within the autumn pond. O bestower of benedictions,
You are killing the maidservants who have given themselves to You freely,
without any price. Isn't this murder?
PURPORT
In the autumn season, the whorl of the lotus has a special beauty, but that
unique loveliness is surpassed by the beauty of Ka's glance.
TEXT 3
801
=''''^'!'''''!?'!^'!''!
=''' '!`r'! 9 r'!'^'!r'
=' '''''!r''!Hr'! +'''!
`''+' r' =''' 'r'! ' _
via-jalpyayd vyla-rkasd
vara-mrutd vaidyutnalt
va-maytmajd vivato bhayd
abha te vaya rakit muhu
SYNONYMS
viapoisonous; jalaby the water (of the Yamun, contaminated by Kliya);
apyaytfrom destruction; vylafearsome; rkastfrom the demon
(Agha); varafrom rain (sent by Indra); mruttand the wind-storm
(created by Tvarta); vaidyuta-analtfrom the thunderbolt (of Indra);
vafrom the bull, Arisura; maya-tmajtfrom the son of Maya
(Vyomsura); vivatafrom all; bhaytfear; abhaO greatest of
personalities; teby You; vayamwe; rakithave been protected;
muhurepeatedly.
TRANSLATION
O greatest of personalities, You have repeatedly saved us from all kinds of
dangerfrom poisoned water, from the terrible man-eater Agha, from the great
rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull
demon and from the son of Maya Dnava.
PURPORT
Here the gops imply, "O Ka, You saved us from so many terrible dangers,
802
so now that we are dying of separation from You, won't You save us again?"
rla Vivantha Cakravart hkura explains that the gops mention Aria
and Vyoma because, although Ka had not yet killed these demons, the fact
that He would kill them in the future was well known, having been predicted
by the sages Garga and Bhguri at the time of the Lord's birth.
TEXT 4
' ^'^' !! ''`!''! +'='!'
^'^' $'!'r'!r' `
='^'''!' r'! ='H! F'''
'^' ''='!' '!r='r'! `^'
na khalu gopk-nandano bhavn
akhila-dehinm antartma-dk
vikhanasrthito viva-guptaye
sakha udeyivn stvat kule
SYNONYMS
nanot; khaluindeed; gopikof the gop, Yaod; nandanathe son;
bhavnYour good self; akhilaof all; dehinmembodied living entities;
anta-tmaof the inner consciousness; dkthe seer; vikhanasby Lord
Brahm; arthitaprayed for; vivaof the universe; guptayefor the
protection; sakheO friend; udeyivnYou arose; stvatmof the Stvatas;
kulein the dynasty.
TRANSLATION
You are not actually the son of the gop Yaod, O friend, but rather the
803
indwelling witness in the hearts of all embodied souls. Because Lord Brahm
prayed for You to come and protect the universe, You have now appeared in the
Stvata dynasty.
PURPORT
The gops here imply, "Since You have descended to protect the entire
universe, how can You neglect Your own devotees?"
TEXT 5
=''r'!+''' =' '!'' '' r'
'!''' ''! ' ' r' +' ''!r'
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viracitbhaya vi-dhrya te
caraam yu saster bhayt
kara-saroruha knta kma-da
irasi dhehi na r-kara-graham
SYNONYMS
viracitacreated; abhayamfearlessness; viof the Vi dynasty;
dhryaO best; teYour; caraamfeet; yumof those who approach;
sasteof material existence; bhaytout of fear; karaYour hand;
sara-ruhamlike a lotus flower; kntaO lover; kmadesires;
damfulfilling; irasion the heads; dhehiplease place; naof us; rof
the goddess of fortune, Lakmdev; karathe hand; grahamtaking.
804
TRANSLATION
O best of the Vis, Your lotuslike hand, which holds the hand of the
goddess of fortune, grants fearlessness to those who approach Your feet out of
fear of material existence. O lover, please place that wish-fulfilling lotus hand
on our heads.
TEXT 6
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vraja-janrti-han vra yoit
nija-jana-smaya-dhvasana-smita
bhaja sakhe bhavat-kikar sma no
jalaruhnana cru daraya
SYNONYMS
vraja-janaof the people of Vraja; rtiof the suffering; hanO destroyer;
vraO hero; yoitmof women; nijaYour own; janaof the people;
smayathe pride; dhvasanadestroying; smitawhose smile; bhajaplease
accept; sakheO friend; bhavatYour; kikarmaidservants;
smaindeed; naus; jala-ruhalotus; nanamYour face; crubeautiful;
darayaplease show.
TRANSLATION
805
O You who destroy the suffering of Vraja's people, O hero of all women,
Your smile shatters the false pride of Your devotees. Please, dear friend, accept
us as Your maidservants and show us Your beautiful lotus face.
TEXT 7
'!r' $'! ''!''`'' !
r' !'!' ! '' `r'''
`!`!!'' r' r' ''!' '
`! `' '' ' `'' 6'''
praata-dehin ppa-karaa
ta-carnuga r-niketanam
phai-pharpita te padmbuja
ku kuceu na kndhi hc-chayam
SYNONYMS
praatawho are surrendered to You; dehinmof the embodied living
beings; ppathe sins; karaamwhich remove; tagrass; carawho
graze (the cows); anugamfollowing; rof the goddess of fortune;
niketanamthe abode; phaiof the serpent (Kliya); phaon the hoods;
arpitamplaced; teYour; pada-ambujamlotus feet; kuplease put;
kuceuon the breasts; naour; kndhicut away; ht-ayamthe lust in
our hearts.
TRANSLATION
Your lotus feet destroy the past sins of all embodied souls who surrender to
them. Those feet follow after the cows in the pastures and are the eternal abode
806
of the goddess of fortune. Since You once put those feet on the hoods of the
great serpent Kliya, please place them upon our breasts and tear away the lust
in our hearts.
PURPORT
In their appeal, the gops point out that Lord Ka's lotus feet destroy the
sins of all surrendered conditioned souls. The Lord is so merciful that He even
goes out to herd the cows in the pasturing ground, and thus His lotus feet
follow them about in the grass. He has offered His lotus feet to the goddess of
fortune and has placed them upon the hoods of the serpent Kliya. Therefore,
considering all this, the Lord should place His lotus feet on the gops' breasts
and satisfy their desire. That is the logic the gops employ here.
TEXT 8
''' ''! !! ='^! ='!''''!
' ''''! 5'''! '' '` '!
='''`'! =' ' Or'
''''' '!'''!''''=' '
madhuray gir valgu-vkyay
budha-manojay pukarekaa
vidhi-karr im vra muhyatr
adhara-sdhunpyyayasva na
SYNONYMS
madhuraysweet; girby Your voice; valgucharming; vkyayby Your
words; budhato the intelligent; mano-jayattractive; pukaralotus;
kaaYou whose eyes; vidhi-karmaidservants; imthese; vraO
807
hero; muhyatbecoming bewildered; adharaof Your lips; sdhunwith
the nectar; pyyayasvaplease restore to life; naus.
TRANSLATION
O lotus-eyed one, Your sweet voice and charming words, which attract the
minds of the intelligent, are bewildering us more and more. Our dear hero,
please revive Your maidservants with the nectar of Your lips.
TEXT 9
r'=' `'!' r' r'F''=''
`='+'"r' `^'''!''$'
'='!']`^' ''!r'r'
+' =' ! !r' '' +' ! ''!
tava kathmta tapta-jvana
kavibhir ita kalmapaham
ravaa-magala rmad tata
bhuvi ganti ye bhri-d jan
SYNONYMS
tavaYour; kath-amtamthe nectar of words; tapta-jvanamlife for those
aggrieved in the material world; kavibhiby great thinkers;
itamdescribed; kalmaa-apahamthat which drives away sinful reactions;
ravaa-magalamgiving spiritual benefit when heard; matfilled with
spiritual power; tatambroadcast all over the world; bhuviin the material
world; gantichant and spread; yethose who; bhri-dmost
beneficent; janpersons.
808
TRANSLATION
The nectar of Your words and the descriptions of Your activities are the life
and soul of those suffering in this material world. These narrations, transmitted
by learned sages, eradicate one's sinful reactions and bestow good fortune upon
whoever hears them. These narrations are broadcast all over the world and are
filled with spiritual power. Certainly those who spread the message of Godhead
are most munificent.
PURPORT
King Pratparudra recited this verse to r Caitanya Mahprabhu during
Lord Jaganntha's Ratha-ytr festival. While the Lord was resting in a garden,
King Pratparudra humbly entered and began massaging His legs and lotus
feet. Then the King recited the Thirty-first Chapter of the Tenth Canto of
the rmad-Bhgavatam, the songs of the gops. The Caitanya-caritmta relates
that when Lord Caitanya heard this verse, beginning tava kathmtam, He
immediately arose in ecstatic love and embraced King Pratparudra. The
incident is described in detail in the Caitanya-caritmta (Madhya 14.4-18),
and in his edition rla Prabhupda has given extensive commentary on it.
TEXT 10
'$'r' '''' '=''!
='$! ' r' '''!'']`^''
$' ' ='! ''! 6 '' '!
`$` '! '' '! +'''r' $
prahasita priya-prema-vkaa
viharaa ca te dhyna-magalam
809
rahasi savido y hdi spa
kuhaka no mana kobhayanti hi
SYNONYMS
prahasitamthe smiling; priyaaffectionate; premawith love;
vkaamglances; viharaamintimate pastimes; caand; teYour;
dhynaby meditation; magalamauspicious; rahasiin solitary places;
savidaconversations; ywhich; hdithe heart; spatouching;
kuhakaO cheater; naour; manaminds; kobhayantiagitate;
hiindeed.
TRANSLATION
Your smiles, Your sweet, loving glances, the intimate pastimes and
confidential talks we enjoyed with Youall these are auspicious to meditate
upon, and they touch our hearts. But at the same time, O deceiver, they very
much agitate our minds.
TEXT 11
'^'' '' ''!+'!''' '''! '
'^''' '!' r' '''
'!^'r' !!@` 'r'r' '
`^'^'r'! '' `!r' !r'
calasi yad vrajc crayan pan
nalina-sundara ntha te padam
ila-tkurai sdatti na
kalilat mana knta gacchati
810
SYNONYMS
calasiYou go; yatwhen; vrajtfrom the cowherd village;
crayanherding; panthe animals; nalinathan a lotus flower;
sundarammore beautiful; nthaO master; teYour; padamfeet;
ilaby sharp edges of grain; tagrass; akuraiand sprouting plants;
sdatiare experiencing pain; itithus thinking; naus;
kalilatmdiscomfort; manaour minds; kntaO lover; gacchatifeel.
TRANSLATION
Dear master, dear lover, when You leave the cowherd village to herd the
cows, our minds are disturbed with the thought that Your feet, more beautiful
than a lotus, will be pricked by the spiked husks of grain and the rough grass
and plants.
TEXT 12
'''''' '^' `r'^'
=''`$!'' ''!=' r''
'''='^' '! ''' _
''' ' ' =' '''
dina-parikaye nla-kuntalair
vanaruhnana bibhrad vtam
ghana-rajasvala darayan muhur
manasi na smara vra yacchasi
SYNONYMS
811
dinaof the day; parikayeat the finish; nladark blue; kuntalaiwith
locks of hair; vana-ruhalotus; nanamface; bibhratexhibiting;
vtamcovered; ghanathick; raja-valamsmeared with dust;
darayanshowing; muhurepeatedly; manasiin the minds; naour;
smaramCupid; vraO hero; yacchasiYou are placing.
TRANSLATION
At the end of the day You repeatedly show us Your lotus face, covered with
dark blue locks of hair and thickly powdered with dust. Thus, O hero, You
arouse lusty desires in our minds.
TEXT 13
'!r'`!' ''1'!' r'
''!'"' ''' '''!''
'!''`' '!r'' ' r'
'! ' r'' '=''' ''!''$'
praata-kma-da padmajrcita
dharai-maana dhyeyam padi
caraa-pakaja antama ca te
ramaa na stanev arpaydhi-han
SYNONYMS
praataof those who bow down; kmathe desires; damfulfilling;
padma-jaby Lord Brahm; arcitamworshiped; dharaiof the earth;
maanamthe ornament; dhyeyamthe proper object of meditation;
padiin time of distress; caraa-pakajamthe lotus feet; am-tamam-giving
812
the highest satisfaction; caand; teYour; ramaaO lover; naour;
staneuon the breasts; arpayaplease place; adhi-hanO destroyer of
mental distress.
TRANSLATION
Your lotus feet, which are worshiped by Lord Brahm, fulfill the desires of
all who bow down to them. They are the ornament of the earth, they give the
highest satisfaction, and in times of danger they are the appropriate object of
meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our
breasts.
TEXT 14
' r'=''' ' '!! `'!'!'
='r'=' ! '! ' B ' 'r''
1r'!!=''!! ' !!
='r' =' 'r' '''!' r''
surata-vardhana oka-nana
svarita-veun suhu cumbitam
itara-rga-vismraa n
vitara vra nas te 'dharmtam
SYNONYMS
surataconjugal happiness; vardhanamwhich increases; okagrief;
nanamwhich destroys; svaritavibrated; veunby Your flute;
suhuabundantly; cumbitamkissed; itaraother; rgaattachments;
vismraamcausing to forget; nmmen; vitaraplease spread; vraO
813
hero; naupon us; teYour; adharaof the lips; amtamthe nectar.
TRANSLATION
O hero, kindly distribute to us the nectar of Your lips, which enhances
conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by
Your vibrating flute and makes people forget any other attachment.
PURPORT
rla Vivantha Cakravart' s charming commentary on this verse is in the
form of a dialogue between the gops and Ka:
"The gops say, 'O Ka, You exactly resemble Dhanvantari, the best of
physicians. So please give us some medicine, for we are suffering from the
disease of romantic desire for You. Don't hesitate to give us the medicinal
nectar of Your lips freely, without our paying a substantial price. Since You are
a great hero in giving charity, You should give it without any payment, even to
the most wretched persons. Consider that we are losing our life and that now
You can restore us to life by giving us that nectar. After all, You have already
given it to Your flute, which is simply a hollow bamboo stick.'
"Ka says, 'But the diet of people in this world is the bad one of
attachment to wealth, followers, family and so forth. The particular medicine
you've requested should not be given to those who have such a bad diet.'
" 'But this medicine makes one forget all other attachments. So wonderful is
this herbal drug that it counteracts bad dietary habits. Please give that nectar
to us, O hero, since You are most charitable.' "
TEXT 15
`r' ''<='!'$ `!''
814
' ` '' !!''r' r='!''''''r'!'
``^' `r'^' '' ^' ' r'
'" 'r'! ''' ` '!!'
aati yad bhavn ahni knana
trui yugyate tvm apayatm
kuila-kuntala r-mukha ca te
jaa udkat pakma-kd dm
SYNONYMS
aatitravel; yatwhen; bhavnYou; ahniduring the daytime;
knanamto the forest; truiabout 1/1700 of a second; yugyatebecomes
like an entire millennium; tvmYou; apayatmfor those who do not see;
kuilacurling; kuntalamwith locks of hair; rbeautiful; mukhamface;
caand; teYour; jaafoolish; udkatmfor those who are eagerly
looking; pakmaof lids; ktthe creator; dmof the eyes.
TRANSLATION
When You go off to the forest during the day, a tiny fraction of a second
becomes like a millennium for us because we cannot see You. And even when
we can eagerly look upon Your beautiful face, so lovely with its adornment of
curly locks, our pleasure is hindered by our eyelids, which were fashioned by
the foolish creator.
TEXT 16
''r'' r'!=''''!r' '!''='!'
r'='^'`?' r' 'r'''' r'!!r'!
815
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`r'=' ''! ''r' `r''' ?''!
pati-sutnvaya-bhrt-bndhavn
ativilaghya te 'nty acyutgat
gati-vidas tavodgta-mohit
kitava yoita kas tyajen nii
SYNONYMS
patihusbands; sutachildren; anvayaancestors; bhrtbrothers;
bndhavnand other relatives; ativilaghyacompletely neglecting;
teYour; antiinto the presence; acyutaO infallible one; gathaving
come; gatiof our movements; vidawho understand the purpose;
tavaYour; udgtaby the loud song (of the flute); mohitbewildered;
kitavaO cheater; yoitawomen; kawho; tyajetwould abandon;
niiin the night.
TRANSLATION
Dear Acyuta, You know very well why we have come here. Who but a
cheater like You would abandon young women who come to see Him in the
middle of the night, enchanted by the loud song of His flute? Just to see You,
we have completely rejected our husbands, children, ancestors, brothers and
other relatives.
TEXT 17
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816
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rahasi savida hc-chayodaya
prahasitnana prema-vkaam
bhad-ura riyo vkya dhma te
muhur ati-sph muhyate mana
SYNONYMS
rahasiin private; savidamconfidential discussions; ht-ayaof lust in
the heart; udayamthe rise; prahasitasmiling; nanamface;
premaloving; vkaamglances; bhatbroad; urachest; riyaof the
goddess of fortune; vkyaseeing; dhmathe abode; teYour;
muhurepeatedly; atiexcessive; sphhankering; muhyatebewilders;
manathe mind.
TRANSLATION
Our minds are repeatedly bewildered as we think of the intimate
conversations we had with You in secret, feel the rise of lust in our hearts and
remember Your smiling face, Your loving glances and Your broad chest, the
resting place of the goddess of fortune. Thus we experience the most severe
hankering for You.
TEXT 18
''=''! `'! =''`]` r'
=' ''$''^' ='H']`^''
r''' ''!' 'r='r'' $!r''!
817
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vraja-vanaukas vyaktir aga te
vjina-hantry ala viva-magalam
tyaja mank ca nas tvat-sphtman
sva-jana-hd-ruj yan nidanam
SYNONYMS
vraja-vanain the forests of Vraja; okasmfor those who dwell;
vyaktithe appearance; agadear one; teYour; vjinaof distress;
hantrthe agent of destruction; alamextremely so;
viva-magalamall-auspicious; tyajaplease release; manka little;
caand; nato us; tvatfor You; sphwith hankering; tmanmwhose
minds are filled; svaYour own; janadevotees; htin the hearts;
rujmof the disease; yatwhich is; nidanamthat which counteracts.
TRANSLATION
O beloved, Your all-auspicious appearance vanquishes the distress of those
living in Vraja's forests. Our minds long for Your association. Please give to us
just a bit of that medicine, which counteracts the disease in Your devotees'
hearts.
PURPORT
According to the cryas, the gops repeatedly entreat Lord Ka to place
His lotus feet on their breasts. The gops are not victims of material lust, but
rather they are absorbed in pure love of Godhead and thus want to serve Lord
Ka's lotus feet by offering their beautiful breasts to Him. Materialistic
persons, who are victims of mundane sex desire, will not be able to understand
how these conjugal dealings take place on a pure, spiritual platform, and that is
818
the materialists' great misfortune.
TEXT 19
''' ' '!r''!!' `$ r'' ''
+'r'! '!' ''' '''$ ` `'! ''
r' '!`=''`' r'?''r' ' ` ='r'
`''! +'' 'r' ''+' ='!'' ''! '
yat te sujta-caramburuha staneu
bht anai priya dadhmahi karkaeu
tenavm aasi tad vyathate na ki svit
krpdibhir bhramati dhr bhavad-yu na
SYNONYMS
yatwhich; teYour; su-jtavery fine; caraa-ambu-ruhamlotus feet;
staneuon the breasts; bhtbeing afraid; anaigently; priyaO dear
one; dadhmahiwe place; karkaeurough; tenawith them; aavmthe
forest; aasiYou roam; tatthey; vyathateare distressed; nanot; kim
svitwe wonder; krpa-dibhiby small stones and so on;
bhramatiflutters; dhthe mind; bhavat-yumof those of whom Your
Lordship is the very life; naof us.
TRANSLATION
O dearly beloved! Your lotus feet are so soft that we place them gently on
our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our
minds, therefore, are filled with anxiety that Your tender feet might be
wounded by pebbles as You roam about on the forest path.
819
PURPORT
The translation of this verse is from rla Prabhupda's English rendering of
Caitanya-caritmta (di 4.173).
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-first Chapter, of
the rmad-Bhgavatam, entitled "The Gops' Songs of Separation."
32. The Reunion
This chapter describes how r Ka manifested Himself in the midst of
the gops, who had become extremely disturbed by their separation from Him.
After He consoled them, they expressed to Him their deep feelings of ecstasy.
The gops having shown in various ways their great eagerness to see Ka,
the attractor of Cupid, He appeared before them wearing silken yellow
garments and a beautiful flower garland. Some of the gops, overwhelmed with
ecstasy at seeing Him, grasped His hands, others placed His arm on their
shoulders, and others accepted the remnants of betel nut He had chewed. Thus
they served Him.
One gop, impelled by loving anger toward Ka, bit her lip and looked
askance at Him. Because the gops were so attached to Ka, they were not
satiated even by continuously gazing at Him. One of them then placed Ka
within her heart, closed her eyes and, embracing Him within herself again and
again, became absorbed in transcendental bliss, just like a yog. In this way the
pain the gops had felt because of separation from the Lord was dispelled.
820
Next Lord Ka went to the bank of the Yamun in the company of the
cowherd girls, His internal potencies. The gops then made a seat for Ka out
of their shawls, and after He had sat down they enjoyed with Him by gesturing
amorously. The gops still felt hurt that Ka had disappeared, so He
explained to them why He had done so. He further told them that He had
come under the exclusive control of their loving devotion and would ever
remain indebted to them.
TEXT 1
''! ` ='!'
1r' !! ''' '!!''r''
'^'''r''N ''''!
`` ' =' !''
`'!'! '^'!^''!
r-uka uvca
iti gopya pragyantya
pralapantya ca citradh
rurudu su-svara rjan
ka-darana-llas
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus, as related above;
gopyathe gops; pragyantyasinging forth; pralapantyaspeaking
forth; caand; citradhin various charming ways; ruruduthey cried;
su-svaramloudly; rjanO King; ka-daranafor the sight of Ka;
llashankering.
821
TRANSLATION
ukadeva Gosvm said: O King, having thus sung and spoken their hearts
out in various charming ways, the gops began to weep loudly. They were very
eager to see Lord Ka.
TEXT 2
r'!'!'!='+' !
''''!'' ^'!' '
''r'!''' '='
'!'!''''''
tsm virabhc chauri
smayamna-mukhmbuja
ptmbara-dhara sragv
skn manmatha-manmatha
SYNONYMS
tsmbefore them; virabhtHe appeared; auriLord Ka;
smayamnasmiling; mukhaHis face; ambujalotuslike; ptayellow;
ambaraa garment; dharawearing; srak-vwearing a flower garland;
sktdirectly; man-mathaof Cupid (who bewilders the mind); manof
the mind; mathathe bewilderer.
TRANSLATION
Then Lord Ka, a smile on His lotus face, appeared before the gops.
Wearing a garland and a yellow garment, He directly appeared as one who can
822
bewilder the mind of Cupid, who himself bewilders the minds of ordinary
people.
TEXT 3
r' ='^'! ''!!r' ' B
'r'' r `(' '!! ''^'!
'' '' !''r'='! '
r'=' '!!'='!!r''
ta vilokygata preha
prty-utphulla-do 'bal
uttasthur yugapat sarvs
tanva pram ivgatam
SYNONYMS
tamHim; vilokyaseeing; gatamreturned; prehamtheir dearmost;
prtiout of affection; utphullaopening wide; datheir eyes;
abalthe girls; uttasthuthey stood up; yugapatall at once; sarvall
of them; tanvaof the body; pramthe life air; ivaas;
gatamreturned.
TRANSLATION
When the gops saw that their dearmost Ka had returned to them, they all
stood up at once, and out of their affection for Him their eyes bloomed wide. It
was as if the air of life had reentered their bodies.
TEXT 4
823
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'! $ ''^''! ' !
`!'[''! r'!_'
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kcit karmbuja aurer
jaghe 'jalin mud
kcid dadhra tad-bhum
ase candana-bhitam
SYNONYMS
kcitone of them; kara-ambujamthe lotus hand; aureof Lord Ka;
jagheseized; ajalinin her folded palms; mudwith joy;
kcitanother; dadhraput; tat-bhumHis arm; aseon her shoulder;
candanawith sandalwood paste; bhitamadorned.
TRANSLATION
One gop joyfully took Ka's hand between her folded palms, and another
placed His arm, anointed with sandalwood paste, on her shoulder.
TEXT 5
`!''^''!! $!r'
r'=' r'!' ^''=' r''
`! r'" `'`'^'
824
'r'F'! r''''! ''!r'
kcid ajalinght
tanv tmbla-carvitam
ek tad-aghri-kamala
santapt stanayor adht
SYNONYMS
kcitone; ajalinwith joined hands; aghttook; tanvslender;
tmblaof betel nut; carvitamHis chewed remnants; ekone; tatHis;
aghrifoot; kamalamlotus; santaptburning; stanayoon her breasts;
adhtplaced.
TRANSLATION
A slender gop respectfully took in her joined hands the betel nut He had
chewed, and another gop, burning with desire, put His lotus feet on her
breasts.
TEXT 6
`! ' ``'!''''
' '' +'='$^'!
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''!'!
ek bhru-kuim badhya
prema-sarambha-vihval
ghnantvaikat kakepai
825
sandaa-daana-cchad
SYNONYMS
ekone more gop; bhru-kuimher eyebrows; badhyaconstricting;
premaof her pure love; sarambhaby the fury; vihvalbeside herself;
ghnantinjuring; ivaas if; aikatshe looked; kaaof her sidelong
glances; kepaiwith the insults; sandaabiting; daanaof her teeth;
chadthe covering (her lips).
TRANSLATION
One gop, beside herself with loving anger, bit her lips and stared at Him
with frowning eyebrows, as if to wound Him with her harsh glances.
TEXT 7
''!'''' +''!
' ''!!! r'' ^'!' ''
!''r'''' '!r' '''r'
'r'r'+'! '''!
aparnimiad-dgbhy
ju tan-mukhmbujam
ptam api ntpyat
santas tac-caraa yath
SYNONYMS
aparyet another gop; animiatunblinking; dgbhymwith eyes;
jurelishing; tatHis; mukha-ambujamlotus face; ptamfully
826
tasted; apialthough; na atpyatShe did not become satiated;
santamystic saints; tat-caraamHis feet; yathas.
TRANSLATION
Another gop looked with unblinking eyes upon His lotus face, but even
after deeply relishing its sweetness She did not feel satiated, just as mystic
saints are never satiated when meditating upon the Lord's feet.
PURPORT
rla Vivantha Cakravart hkura explains that the analogy given here
of saintly persons meditating upon the Lord's feet is only partially applicable,
since the ecstasy the gops felt when Ka came back was actually
unparalleled. rla Vivantha Cakravart also reveals that this particular gop
is the most fortunate of all, rmat Rdhr.
TEXT 8
r' `!'?' '' !
6 `r='! ''^'' '
'' ^'`!]`?' ''! O!r'
''! !='!'''^' r'!
ta kcin netra-randhrea
hdi ktv nimlya ca
pulakgy upaguhyste
yogvnanda-samplut
SYNONYMS
827
tamHim; kcitone of them; netraof her eyes; randhreathrough the
aperture; hdiin her heart; ktvplacing; nimlyaclosing; caand;
pulaka-agthe hair on her limbs standing on end; upaguhyaembracing;
steshe remained; yoga yog; ivalike; nandain ecstasy;
samplutdrowned.
TRANSLATION
One gop took the Lord through the aperture of her eyes and placed Him
within her heart. Then, with her eyes closed and her bodily hairs standing on
end, she continuously embraced Him within. Thus immersed in transcendental
ecstasy, she resembled a yog meditating upon the Lord.
PURPORT
rla Vivantha Cakravart hkura states that the seven gops mentioned
so far in this chapter are the first seven of the eight principal gops, whose
status allowed them to immediately approach r Ka upon His
reappearance. The crya quotes a verse from the r Vaiava-toa that
gives the names of these seven as Candrval, ymal, aiby, Padm, r
Rdh, Lalit and Vikh. The eighth is understood to be Bhadr. r
Vaiava-toa itself quotes a verse from the Skanda Pura that declares
these eight gops to be the principal among the three billion gops. Detailed
information about the hierarchy of gops is available in rla Rpa Gosvm's
Ujjvala-nlamai.
The Padma Pura confirms that r Rdh is the foremost of the gops:
yath rdh priy vios
tasy kua priya tath
sarva-gopu saivaik
vior atyanta-vallabh
828
"Just as rmat Rdhr is most dear to Ka, Her bathing pond is similarly
dear. Of all the gops, She is the most beloved of the Lord."
The Bhad-gautamya-tantra also names rmat Rdhr as Ka's
foremost consort:
dev ka-may prokt
rdhik para-devat
sarva-lakm-may sarva
knti sammohin par
"The transcendental goddess rmat Rdhr is the direct counterpart of
Lord r Ka. She is the central figure for all the goddesses of fortune. She
possesses all attractiveness to attract the all-attractive Personality of Godhead.
She is the primeval internal potency of the Lord." (This translation is rla
Prabhupda's English rendering of Caitanya-caritmta, di 4.83.)
Additional information about r Rdh is given in the g-pariia (the
supplement to the g Veda): rdhay mdhavo devo mdhavenaiva rdhik/
vibhrjante janeu. "Among all persons, it is r Rdh in whose company Lord
Mdhava is especially glorious, as She is especially glorious in His."
TEXT 9
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sarvs t keavloka-
paramotsava-nirvt
jahur viraha-ja tpa
829
prja prpya yath jan
SYNONYMS
sarvall; tthose gops; keavaof Lord Ka; lokaby the sight;
paramasupreme; utsavaof festivity; nirvtfeeling joy;; jahuthey
gave up; viraha-jamborn of their separation; tpamthe distress;
prjama spiritually enlightened person; prpyaachieving; yathas;
janpeople in general.
TRANSLATION
All the gops enjoyed the greatest festivity when they saw their beloved
Keava again. They gave up the distress of separation, just as people in general
forget their misery when they gain the association of a spiritually enlightened
person.
TEXT 10
r'!+'=' '' r''!! `!+'
+'!='!''' r'! =' r'
=''! 'r'!'' ` r'!r'
''`'' '!`+''' '!
tbhir vidhta-okbhir
bhagavn acyuto vta
vyarocatdhika tta
purua aktibhir yath
SYNONYMS
830
tbhiby these gops; vidhtafully cleansed; okbhi-of their distress;
bhagavnthe Supreme Personality of Godhead; acyutathe infallible Lord;
vtasurrounded; vyarocataappeared brilliant; adhikamexceedingly;
ttamy dear (King Parkit); puruathe Supreme Soul; aktibhiwith
His transcendental potencies; yathas.
TRANSLATION
Encircled by the gops, who were now relieved of all distress, Lord Acyuta,
the Supreme Personality of Godhead, shone forth splendidly. My dear King,
Ka thus appeared like the Supersoul encircled by His spiritual potencies.
PURPORT
The gops are Lord Ka's internal potency, and therefore when they were
relieved and happy again the Lord shone forth even more brilliantly than
before, and His transcendental bliss increased. Ka loves the gops with pure
transcendental love, and they love Him in the same pure way. The whole
affair, conducted on the transcendental platform, is inconceivable to those
bound in material existence.
TEXTS 11-12
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831
`'!!''! $r'r'^'!
'r'`! '^'='!^' `'
t samdya klindy
nirviya pulina vibhu
vikasat-kunda-mandra
surabhy-anila-apadam
arac-candru-sandoha-
dhvasta-do-tama ivam
ky hasta-taral
cita-komala-vlukam
SYNONYMS
tthose gops; samdyataking; klindyof the Yamun;
nirviyaentering upon; pulinamthe bank; vibhuthe almighty Supreme
Lord; vikasatblooming; kunda-mandraof kunda and mandra flowers;
surabhifragrant; anilawith the breeze; sat-padamwith bees;
aratautumnal; candraof the moon; auof the rays; sandohaby the
abundance; dhvastadispelled; doof the night; tamathe darkness;
ivamauspicious; kyof the river Yamun; hastalike hands;
taralaby her waves; citacollected; komalasoft; vlukamsand.
TRANSLATION
The almighty Lord then took the gops with Him to the bank of the Klind,
who with the hands of her waves had scattered piles of soft sand upon the
shore. In that auspicious place the breeze, bearing the fragrance of blooming
kunda and mandr a flowers, attracted many bees, and the abundant rays of the
autumn moon dispelled the darkness of night.
832
TEXT 13
r'['! '!$!=''' r'6d '!
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=' `''' `' `@`'!`r'
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tad-daranhlda-vidhta-hd-rujo
manorathnta rutayo yath yayu
svair uttaryai kuca-kukumkitair
ackpann sanam tma-bandhave
SYNONYMS
tatHim, Ka; daranadue to seeing; hldaby the ecstasy;
vidhtadriven away; htin their hearts; rujathe pain; mana-rathaof
their desires; antamthe ultimate fulfillment; rutayathe revealed
scriptures; yathas; yayuthey attained; svaiwith their own;
uttaryaicovering garments; kucaof their breasts; kukumawith the
vermilion powder; akitaismeared; ackpanthey arranged; sanama
seat; tmaof their souls; bandhavefor the dear friend.
TRANSLATION
Their heartache vanquished by the ecstasy of seeing Ka, the gops, like
the personified Vedas before them, felt their desires completely fulfilled. For
their dear friend Ka they arranged a seat with their shawls which were
smeared with the ku kuma powder from their breasts.
833
PURPORT
In the Eighty-seventh Chapter of this canto (Text 23), the rutis, or
personified Vedas, pray as follows:
striya uragendra-bhoga-bhuja-daa-viakta-dhiyo
vayam api te sam samado 'ghri-saroja-sudh
"These women fully absorbed their minds in meditation on Lord Ka's
powerful arms, which are like the bodies of great serpents. We want to become
just like the gops and render service to His lotus feet." The rutis had seen
Ka during His appearance in the previous day of Brahm and had become
full of the most intense desire to associate with Him. Then in this kalpa they
became gops. And since the Vedas are eternal in human society, the rutis in
this kalpa also become full of desire for Ka and in the next kalpa will also
become gops. This information is given by rla Vivantha Cakravart
hkura.
TEXT 14
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tatropavio bhagavn sa varo
yogevarntar-hdi kalpitsana
caksa gop-pariad-gato 'rcitas
trailokya-lakmy-eka-pada vapur dadhat
834
SYNONYMS
tatrathere; upaviaseated; bhagavnthe Supreme Personality of
Godhead; saHe; varathe ultimate controller; yoga-varaof the
masters of mystic meditation; antawithin; hdithe hearts;
kalpitaarranged; sanaHis seat; caksaHe appeared resplendent;
gop-pariatin the assembly of the gops; gatapresent; arcitaworshiped;
trai-lokyaof the three worlds; lakmof the beauty and other opulences;
ekathe exclusive; padamreservoir; vapuHis transcendental, personal
form; dadhatexhibiting.
TRANSLATION
Lord Ka, the Supreme Personality of Godhead, for whom the great
masters of mystic meditation arrange a seat within their hearts, took His seat in
the assembly of gops. His transcendental body, the exclusive abode of beauty
and opulence within the three worlds, shone brilliantly as the gops worshiped
Him.
PURPORT
The masters of mystic meditation include Lord iva, Ananta ea and other
exalted personalities, all of whom keep the Lord seated within the lotus of
their hearts. This same Lord, conquered by the intense, selfless love of the
gops, agreed to become their boyfriend and dance with them in Vndvana,
after sitting upon their fragrant shawls on the bank of the Yamun River.
TEXT 15
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835
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sabhjayitv tam anaga-dpana
sahsa-llekaa-vibhrama-bhruv
sasparanenka-ktghri-hastayo
sastutya at kupit babhire
SYNONYMS
sabhjayitvhonoring; tamHim; anagaof lusty desires; dpanamthe
inciter; sa-hsasmiling; llplayful; kaawith glances;
vibhramasporting; bhruvwith their eyebrows; sasparanenawith
touching; akaupon their laps; ktaplaced; aghriof His feet;
hastayoand hands; sastutyaoffering praise; atsomewhat;
kupitangry; babhirethey spoke.
TRANSLATION
r Ka had awakened romantic desires within the gops, and they honored
Him by glancing at Him with playful smiles, gesturing amorously with their
eyebrows, and massaging His hands and feet as they held them in their laps.
Even while worshiping Him, however, they felt somewhat angry, and thus they
addressed Him as follows.
TEXT 16
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r-gopya cu
bhajato 'nubhajanty eka
eka etad-viparyayam
nobhay ca bhajanty eka
etan no brhi sdhu bho
SYNONYMS
r-gopya cuthe gops said; bhajatato those who respect them;
anureciprocally; bhajantishow respect; ekesome; ekesome; etatto
this; viparyayamthe contrary; na ubhaynwith neither; caand;
bhajantireciprocate; ekesome; etatthis; nato us; brhispeak;
sdhuproperly; bhoO dear one.
TRANSLATION
The gops said: Some people reciprocate the affection only of those who are
affectionate toward them, while others show affection even to those who are
indifferent or inimical. And yet others will not show affection toward anyone.
Dear Ka, please properly explain this matter to us.
PURPORT
By this apparently polite question, the gops want to expose Lord Ka's
failure to properly reciprocate their love. They were very disturbed when r
Ka left them in the forest, and they want to know why He caused them to
suffer in these loving affairs.
837
TEXT 17
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r-bhagavn uvca
mitho bhajanti ye sakhya
svrthaikntodyam hi te
na tatra sauhda dharma
svrthrtha tad dhi nnyath
SYNONYMS
mithamutually; bhajantireciprocate; yewho; sakhyafriends;
sva-arthafor their own sake; eka-antaexclusively; udyamwhose
endeavor; hiindeed; tethey; nanot; tatratherein; sauhdamtrue
friendship; dharmatrue religiosity; sva-arthaof their own benefit;
arthamfor the sake; tatthat; hiindeed; nanot; anyathotherwise.
TRANSLATION
The Supreme Personality of Godhead said: So-called friends who show
affection for each other only to benefit themselves are actually selfish. They
have no true friendship, nor are they following the true principles of religion.
Indeed, if they did not expect benefit for themselves, they would not
838
reciprocate.
PURPORT
The Lord here reminds the gops that in pure loving friendship there is no
sense of selfish interest but rather only love for one's friend.
TEXT 18
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bhajanty abhajato ye vai
karu pitarau yath
dharmo nirapavdo 'tra
sauhda ca su-madhyam
SYNONYMS
bhajantithey devotedly serve; abhajatawith those who do not reciprocate
with them; yethose who; vaiindeed; karumerciful; pitarauparents;
yathas; dharmareligious duty; nirapavdafaultless; atrain this;
sauhdamfriendship; caand; su-madhyamO slender-waisted ones.
TRANSLATION
My dear slender-waisted gops, some people are genuinely merciful or, like
parents, naturally affectionate. Such persons, who devotedly serve even those
who fail to reciprocate with them, are following the true, faultless path of
839
religion, and they are true well-wishers.
TEXT 19
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bhajato 'pi na vai kecid
bhajanty abhajata kuta
tmrm hy pta-km
akta-j guru-druha
SYNONYMS
bhajatawith those who are acting favorably; apieven; nanot;
vaicertainly; kecitsome; bhajantireciprocate; abhajatawith those who
are not acting favorably; kutawhat to speak of; tma-rmthe
self-satisfied; hiindeed; pta-kmthose who have already attained their
material desires; akta-jthose who are ungrateful; guru-druhathose
who are inimical to superiors.
TRANSLATION
Then there are those individuals who are spiritually self-satisfied, materially
fulfilled or by nature ungrateful or simply envious of superiors. Such persons
will not love even those who love them, what to speak of those who are
inimical.
840
PURPORT
Some people, being spiritually self-satisfied, do not reciprocate others'
affection because they want to avoid entanglement in mundane dealings.
Other persons do not reciprocate simply out of envy or arrogance. And still
others fail to reciprocate because they are materially satisfied and thus
uninterested in new material opportunities. Lord Ka patiently explains all
these things to the gops.
TEXT 20
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nha tu sakhyo bhajato 'pi jantn
bhajmy amm anuvtti-vttaye
yathdhano labdha-dhane vinae
tac-cintaynyan nibhto na veda
SYNONYMS
nado not; ahamI; tuon the other hand; sakhyaO friends;
bhajataworshiping; apieven; jantnwith living beings;
bhajmireciprocate; ammtheir; anuvttipropensity (for pure love);
vttayein order to impel; yathjust as; adhanaa poor man;
labdhahaving obtained; dhanewealth; vinaeand it being lost; tatof
that; cintaywith anxious thought; anyatanything else; nibhtafilled;
841
na vedadoes not know.
TRANSLATION
But the reason I do not immediately reciprocate the affection of living beings
even when they worship Me, O gops, is that I want to intensify their loving
devotion. They then become like a poor man who has gained some wealth and
then lost it, and who thus becomes so anxious about it that he can think of
nothing else.
PURPORT
Lord Ka states in Bhagavad-gt, ye yath m prapadyante ts tathaiva
bhajmy aham: [Bg. 4.11] "As people approach Me, I reciprocate with them
accordingly." Yet even if the Lord is approached by someone with devotion, to
intensify the devotee's love the Lord may not immediately reciprocate fully. In
fact, the Lord is truly reciprocating. After all, a sincere devotee always prays to
the Lord, "Please help me to love You purely." Therefore the Lord's so-called
neglect is actually the fulfillment of the devotee's prayer. Lord Ka
intensifies our love for Him by apparently separating Himself from us, and the
result is that we achieve what we really wanted and prayed for: intense love for
the Absolute Truth, Ka. Thus Lord Ka's apparent negligence is actually
His thoughtful reciprocation and the fulfillment of our deepest and purest
desire.
According to the cryas, as Lord Ka began to speak this verse the gops
looked at one another with squinting eyes, trying to hide the smiles breaking
out on their faces. Even as Lord Ka was speaking, the gops had begun to
realize that He was bringing them to the highest perfection of loving service.
TEXT 21
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eva mad-arthojjhita-loka-veda
svnm hi vo mayy anuvttaye 'bal
mayparoka bhajat tirohita
msyitu mrhatha tat priya priy
SYNONYMS
evamthus; matMy; arthafor the sake; ujjhitahaving rejected;
lokaworldly opinion; vedathe opinion of the Vedas; svnmand
relatives; hiindeed; vaof you; mayifor Me; anuvttayefor the loving
propensity; abalMy dear girls; mayby Me; aparokamremoved from
your sight; bhajatwho is actually reciprocating; tirohitam-the disappearance;
mwith Me; asyitumto be inimical; ma arhathayou should not;
tattherefore; priyamwith your beloved; priyMy dear beloveds.
TRANSLATION
My dear girls, understanding that simply for My sake you had rejected the
authority of worldly opinion, of the Vedas and of your relatives, I acted as I did
only to increase your attachment to Me. Even when I removed Myself from
your sight by suddenly disappearing, I never stopped loving you. Therefore, My
beloved gops, please do not harbor any bad feelings toward Me, your beloved.
PURPORT
Here the Lord indicates that though the gops were already perfect in their
843
love for Him, still, to inconceivably increase their perfection and show an
example for the world, He acted as He did.
TEXT 22
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na praye 'ha niravadya-sayuj
sva-sdhu-ktya vibudhyupi va
y mbhajan durjara-geha-khal
savcya tad va pratiytu sdhun
SYNONYMS
nanot; prayeam able to make; ahamI; niravadya-sayujmto those
who are completely free from deceit; sva-sdhu-ktyamproper compensation;
vibudha-yuwith a lifetime as long as that of the demigods; apialthough;
vato you; ywho; mMe; abhajanhave worshiped;
durjaradifficult to overcome; geha-khalthe chains of household life;
savcyacutting; tatthat; vaof you; pratiytulet it be returned;
sdhunby the good activity itself.
TRANSLATION
I am not able to repay My debt for your spotless service, even within a
lifetime of Brahm. Your connection with Me is beyond reproach. You have
worshiped Me, cutting off all domestic ties, which are difficult to break.
844
Therefore please let your own glorious deeds be your compensation.
PURPORT
The translation and word meanings for this verse are taken from rla
Prabhupda's English rendering of r Caitanya-caritmta (di 4.180).
In conclusion, the gops became eternally glorious by their behavior in the
Lord's temporary absence, and the mutual love between them and the Lord was
wonderfully enhanced. This is the perfection of Ka and His loving
devotees.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-second Chapter, of
the rmad-Bhgavatam, entitled "The Reunion."
33. The Rsa Dance
This chapter describes Lord r Ka's rsa dance, which He enjoyed with
His beloved girlfriends in the forests along the Yamun River.
The Supreme Personality of Godhead, r Ka, is most expert in the
knowledge of transcendental moods. In the company of the gops, who were
tightly bound to Him by the ropes of affection and totally dedicated to His
service, the Lord expanded Himself into numerous forms. The gops became
intoxicated with their enthusiasm to enjoy the rsa dance, and thus they
began satisfying Ka's senses by singing, dancing and gesturing amorously.
The sweet voices of the gops filled all the directions.
Even after Lord Ka manifested Himself in numerous forms, each gop
845
thought He was standing next to her alone. Gradually the gops became
fatigued from the continuous dancing and singing, and each of them placed
her arm on the shoulder of the Ka standing beside her. Some gops smelled
and kissed Ka's arm, which bore the fragrance of the lotus and was anointed
with sandalwood paste. Others put Ka's hand on their bodies, and yet others
gave Ka pleasure by embracing Him lovingly.
Lord Ka, being the Supreme Absolute Truth, is the only actual enjoyer
and object of enjoyment. Although He is one without a second, He expands
Himself into many forms to increase His personal pastimes. Therefore great
scholars say that Ka's rsa-ll is like a child's playing with His own
reflection. r Ka is self-satisfied and fully endowed with inconceivable,
transcendental opulences. When He exhibits such pastimes as the rsa-ll, all
living beings, from Brahm down to the blades of grass, become merged in the
ocean of astonishment.
When Mahrja Parkit heard the narration of Ka's conjugal pastimes
with the gops, which superficially resemble the activities of lusty, wanton
persons, he expressed a doubt to the great devotee rla ukadeva Gosvm.
ukadeva dispelled this doubt by stating, "Since r Ka is the absolute
enjoyer, such pastimes as these can never be contaminated by any fault. But if
anyone other than the Supreme Personality of Godhead tries to enjoy such
pastimes, he will suffer the same fate that someone other than Lord Rudra
would suffer if he attempted to drink an ocean of poison. Moreover, even one
who only thinks of imitating Lord Ka's rsa-ll will certainly suffer
misfortune."
The Supreme Absolute Truth, r Ka, is present within the hearts of all
living entities as their indwelling witness. When out of His mercy He exhibits
His intimate pastimes to His devotees, these activities are never besmirched by
mundane imperfection. Any living being who hears of the spontaneous loving
attraction the gops felt for Lord Ka will have his desires for material sense
gratification destroyed at the root and will develop his natural propensity for
serving the Supreme Lord, the spiritual master, and the Lord's devotees.
846
TEXT 1
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r-uka uvca
ittha bhagavato gopya
rutv vca su-peal
jahur viraha-ja tpa
tad-agopacitia
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itthamthus; bhagavataof
the Supreme Personality of Godhead; gopyathe cowherd girls;
rutvhearing; vcathe words; su-pealmost charming; jahuthey
gave up; viraha-jamborn out of their feelings of separation; tpamthe
distress; tatHis; agafrom (touching) the limbs; upacitafulfilled;
iawhose desires.
TRANSLATION
ukadeva Gosvm said: When the cowherd girls heard the Supreme
Personality of Godhead speak these most charming words, they forgot their
distress caused by separation from Him. Touching His transcendental limbs,
they felt all their desires fulfilled.
847
TEXT 2
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tatrrabhata govindo
rsa-krm anuvratai
str-ratnair anvita prtair
anyonybaddha-bhubhi
SYNONYMS
tatrathere; rabhatabegan; govindaLord Ka; rsa-kramthe
pastime of the rsa dance; anuvratai-by the faithful (gops); strof women;
ratnaithe jewels; anvitajoined; prtaiwho were satisfied;
anyonyaamong one another; baddhaentwining; bhubhitheir arms.
TRANSLATION
There on the Yamun's banks Lord Govinda then began the pastime of the
r sa dance in the company of those jewels among women, the faithful gops,
who joyfully linked their arms together.
TEXT 3
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rsotsava sampravtto
gop-maala-maita
yogevarea kena
ts madhye dvayor dvayo
praviena ghtn
kahe sva-nikaa striya
ya manyeran nabhas tvad
vimna-ata-sakulam
divaukas sa-drm
autsukypahttmanm
SYNONYMS
rsaof the rsa dance; utsavathe festivity; sampravttacommenced;
gop-maalaby the circle of gops; maitadecorated; yogaof mystic
power; vareaby the supreme controller; kenaLord Ka; tsmof
them; madhyewithin the midst; dvayo dvayobetween each pair;
pravienapresent; ghnmwho were held; kaheby the necks;
sva-nikaamnext to themselves; striyathe women; yamwhom;
manyeranconsidered; nabhathe sky; tvatat that time; vimnaof
849
airplanes; atawith hundreds; sakulamcrowded; divaof the heavenly
planets; okasmbelonging to the inhabitants; saaccompanied;
drmby their wives; autsukyaby eagerness; apahtacarried away;
tmanmtheir minds.
TRANSLATION
The festive r sa dance commenced, with the gops arrayed in a circle. Lord
Ka expanded Himself and entered between each pair of gops, and as that
master of mystic power placed His arms around their necks, each girl thought
He was standing next to her alone. The demigods and their wives were
overwhelmed with eagerness to witness the r sa dance, and they soon crowded
the sky with their hundreds of celestial airplanes.
PURPORT
rla Bilvamagala hkura has written the following verse about the rsa
dance:
aganm aganm antar mdhavo
mdhava mdhava cntaregan
ittham kalpite maale madhya-ga
sajagau veun devak-nandana
"Lord Mdhava was situated between each pair of gops, and a gop was situated
between each pair of His manifestations. And r Ka, the son of Devak also
appeared in the middle of the circle, playing upon His flute and singing."
rla Vivantha Cakravart hkura points out that the gops, maddened
by love, were unable to understand that r Ka had expanded Himself so He
could personally dance with each of them. Each gop saw one manifestation of
Ka. The demigods and their wives, however, could see all His different
manifestations as they watched the rsa dance from their airplanes, and thus
850
they were completely astonished.
TEXT 4
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tato dundubhayo nedur
nipetu pupa-vaya
jagur gandharva-pataya
sa-strks tad-yao 'malam
SYNONYMS
tatathen; dundubhayakettledrums; neduresounded; nipetufell
down; pupaof flowers; vayarain; jaguthey sang;
gandharva-patayathe chief Gandharvas; sa-strkalong with their wives;
tatof Him, Lord Ka; yaathe glories; amalamspotless.
TRANSLATION
Kettledrums then resounded in the sky while flowers rained down and the
chief Gandharvas and their wives sang Lord Ka's spotless glories.
PURPORT
As stated here, Lord Ka's glory in dancing the rsa dance is pure
spiritual bliss. The demigods in heaven, in charge of maintaining propriety in
the universe, ecstatically accepted the rsa dance as the ultimate religious
851
affair, completely different from the perverted reflection of romance we find
in this mundane world.
TEXT 5
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valayn npur
kikin ca yoitm
sa-priym abhc chabdas
tumulo rsa-maale
SYNONYMS
valaynmof the armlets; npurmankle bells; kikinmbells worn
around the waist; caand; yoitmof the women; sa-priymwho were
with their beloved; abhtthere was; abdaa sound; tumulatumultuous;
rsa-maalein the circle of the rsa dance.
TRANSLATION
A tumultuous sound arose from the armlets, ankle bells and waist bells of
the gops as they sported with their beloved Ka in the circle of the r sa
dance.
TEXT 6
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tatrtiuubhe tbhir
bhagavn devak-suta
madhye man haimn
mah-marakato yath
SYNONYMS
tatrathere; atiuubheappeared most brilliant; tbhiwith them;
bhagavnthe Supreme Lord; devak-sutaKa, the son of Devak;
madhyein the midst; manmof ornaments; haimnmgolden;
mahgreat; marakataa sapphire; yathas.
TRANSLATION
In the midst of the dancing gops, Lord Ka appeared most brilliant, like an
exquisite sapphire in the midst of golden ornaments.
PURPORT
rla Bhaktisiddhnta Sarasvat hkura states that Devak, besides being
the name of Vasudeva's wife, is also a name of mother Yaod, as stated in the
di Pura: dve nmn nanda-bhryy yaod devakti ca. "The wife of Nanda
has two namesYaod and Devak."
TEXT 7
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pda-nysair bhuja-vidhutibhi sa-smitair bhr-vilsair
bhajyan madhyai cala-kuca-paai kualair gaa-lolai
svidyan-mukhya kavara-rasangranthaya ka-vadhvo
gyantyas ta taita iva t megha-cakre vireju
SYNONYMS
pdaof their feet; nysaiby the placement; bhujaof their hands;
vidhutibhiby the gestures; sa-smitaismiling; bhrof their eyebrows;
vilsaiby the playful movements; bhajyanbending; madhyaiby their
middles; calamoving; kucacovering their breasts; paaiby the cloths;
kualaiby their earrings; gaaon their cheeks; lolairolling;
svidyanperspiring; mukhyawhose faces; kavarathe braids of their hair;
rasanand their belts; granthayahaving tightly tied;
ka-vadhvathe consorts of Lord Ka; gyantyasinging; tamabout
Him; taitabolts of lightning; ivaas if; tthey; megha-cakrein a
range of clouds; virejushone.
TRANSLATION
As the gops sang in praise of Ka, their feet danced, their hands gestured,
and their eyebrows moved with playful smiles. With their braids and belts tied
tight, their waists bending, their faces perspiring, the garments on their breasts
moving this way and that, and their earrings swinging on their cheeks, Lord
Ka's young consorts shone like streaks of lightning in a mass of clouds.
854
PURPORT
rla rdhara Svm explains that according to the analogy of lightning
flashing in clouds, the perspiration on the lovely faces of the gops resembled
drops of mist, and their singing resembled thunder. The word granthaya may
also be read agranthaya, meaning "loosened." This would indicate that
although the gops began the dance with their hair and belts tightly drawn,
these gradually slackened and loosened.
rla Vivantha Cakravart points out that the gops were expert at
exhibiting mudrs (precise hand gestures that express feelings or convey
meanings associated with the theme of a performance). Thus sometimes Ka
and the gops would artistically move their interlocked arms together, and
sometimes they would separate arms and exhibit mudrs to act out the
meaning of the songs they were singing.
The word pda-nysai indicates that the gops artistically and gracefully
placed the steps of their dancing feet in an enchanting way, and the words
sa-smitair bhr-vilsair indicate that the romantic movements of their
eyebrows, smiling with love, were most charming to behold.
TEXT 8
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``?'! r''''!
`'!!+'''! ' r'!
''[r' ' '!=' r''
uccair jagur ntyamn
rakta-kahyo rati-priy
kbhimara-mudit
855
yad-gtenedam vtam
SYNONYMS
uccailoudly; jaguthey sang; ntyamnwhile dancing;
raktacolored; kahyatheir throats; raticonjugal enjoyment;
priydedicated to; ka-abhimaraby the touch of Lord Ka;
muditjoyful; yatwhose; gtenaby the singing; idamthis entire
universe; vtamis pervaded.
TRANSLATION
Eager to enjoy conjugal love, their throats colored with various pigments, the
gops sang loudly and danced. They were overjoyed by Ka's touch, and they
sang songs that filled the entire universe.
PURPORT
According to an authoritative book on music called Sagta-sra, tvanta
eva rg sryvatyo jva-jtaya, teu oaa-shasr pur gop-kt var:
"There are as many musical rgas as there are species of life. Among these
rgas are sixteen thousand principal ones, which were manifested by the gops."
Thus the gops created sixteen thousand different rgas, or musical modes, and
these have subsequently been disseminated throughout the world. The words
yad-gtenedam vtam also indicate that even today devotees throughout the
world sing the praises of Ka, following the example of the gops.
TEXT 9
`!'r'' ' ` '
=''!r'''r'!
856
?''' '' 'r'! r' '
'''r'! '!'' '!'='r'
r' =' ' ='' ?'''
r''' '!' ' '$!r'
kcit sama mukundena
svara-jtr amirit
unninye pjit tena
pryat sdhu sdhv iti
tad eva dhruvam unninye
tasyai mna ca bahv adt
SYNONYMS
kcita certain gop; samamtogether; mukundenawith Lord Ka;
svara-jtpure musical tones; amiritnot confused with the sounds
vibrated by Ka; unninyeshe raised; pjithonored; tenaby Him;
pryatwho was pleased; sdhu sdhu itisaying, "excellent, excellent"; tat
evathat same (melody); dhruvamwith a particular metrical pattern;
unninyevibrated (another gop); tasyaito her; mnamspecial respect;
caand; bahumuch; adtHe gave .
TRANSLATION
One gop, joining Lord Mukunda in His singing, sang pure melodious tones
that rose harmoniously above His. Ka was pleased and showed great
appreciation for her performance, saying "Excellent! Excellent!" Then another
gop repeated the same melody, but in a special metrical pattern, and Ka
praised her also.
857
TEXT 10
`!'!''''!r'!
''!H ''' !!+' r'
''!$ '!_'! `''
'^''''('`!
kcid rsa-parirnt
prva-sthasya gad-bhta
jagrha bhun skandha
lathad-valaya-mallik
SYNONYMS
kcita certain gop; rsaby the rsa dance; parirntfatigued;
prvaat Her side; sthasyawho was standing; gad-bhtaof Lord Ka,
holding a baton; jagrhatook hold of; bhunwith Her arm;
skandhamthe shoulder; lathatloosening; valayaHer bracelets;
mallikand the flowers (in Her hair).
TRANSLATION
When one gop grew tired from the r sa dance, She turned to Ka,
standing at Her side holding a baton, and grasped His shoulder with Her arm.
The dancing had loosened Her bracelets and the flowers in Her hair.
PURPORT
The previous verse states that r Ka honored the gops for their dancing
and singing, and in this verse we see how the gops responded by dealing
intimately and confidently with Him. Here a tired gop held on to Ka's
858
shoulder with her arm, resting against Him.
rla Jva Gosvm explains that the word gad in this verse indicates a
baton suitable for a dancing master. Lord Ka brought this item of
paraphernalia to enhance His enjoyment of the rsa dance. rla Vivantha
Cakravart states that the gop mentioned here is rmat Rdhr, whereas
the two gops mentioned in the previous verse are, in order, Vikh and
Lalit.
TEXT 11
r'' `! '!r' '!_
`'!''! r''^''! +''
''!^'F''!'!''
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tatraiksa-gata bhu
kasyotpala-saurabham
candanliptam ghrya
ha-rom cucumba ha
SYNONYMS
tatrathere; ekone (gop); asaupon her shoulder; gatamplaced;
bhumthe arm; kasyaof Lord Ka; utpalalike a blue lotus;
saurabhamthe fragrance of which; candanawith sandalwood pulp;
liptamsmeared; ghryasmelling; hastanding on end; romher
bodily hairs; cucumba hashe kissed.
TRANSLATION
859
Upon the shoulder of one gop Ka placed His arm, whose natural
blue-lotus fragrance was mixed with that of the sandalwood pulp anointing it.
As the gop relished that fragrance, her bodily hair stood on end in jubilation,
and she kissed His arm.
TEXT 12
`''!N?'!?'=''F'
`"^'r=''''"r''
!" !" '''r''!
'!!'!' ^''=' r''
kasycin nya-vikipta
kuala-tvia-maitam
gaa gae sandadhaty
prdt tmbla-carvitam
SYNONYMS
kasycitto a certain gop; nyaby the dancing; vikiptashaken;
kualawhose earrings; tviawith the glitter; maitamadorned;
gaamher cheek; gaenext to His cheek; sandadhatywho was
placing; prdtHe carefully gave; tmblathe betel nut; carvitamchewed
.
TRANSLATION
Next to Ka's cheek one gop put her own, beautified by the effulgence of
her earrings, which glittered as she danced. Ka then carefully gave her the
betel nut He was chewing.
860
TEXT 13
' r''r' !!''r' `!'r'
`'?' '' ' ^'^'!
''!H '!'' r'$r'!'
'!r'!''!rr''''! '!=''
ntyat gyat kcit
kjan npura-mekhal
prva-sthcyuta-hastbja
rntdht stanayo ivam
SYNONYMS
ntyatdancing; gyatsinging; kcita certain gop; kjanmurmuring;
npuraher ankle bells; mekhaland her belt; prva-sthastanding at her
side; acyutaof Lord Ka; hasta-abjamthe lotus hand; rntfeeling
tired; adhtplaced; stanayo-upon her breasts; ivampleasing.
TRANSLATION
Another gop became fatigued as she danced and sang, the bells on her ankles
and waist tinkling. So she placed upon her breasts the comforting lotus hand of
Lord Acyuta, who was standing by her side.
TEXT 14
!! '''! ^''='!'' r' `!r'
''' `!r'='('+''
861
! $r'`?'r'[! +''!
!!''r''r'=''
gopyo labdhvcyuta knta
riya eknta-vallabham
ghta-kahyas tad-dorbhy
gyantyas tam vijahrire
SYNONYMS
gopyathe gops; labdhvhaving attained; acyutamthe infallible Lord;
kntamas their lover; riyaof the goddess of fortune; ekntathe
exclusive; vallabhamlover; ghtaheld; kahyatheir necks; tatHis;
dorbhymby the arms; gyantyasinging; tamabout Him; vijahrirethey
took pleasure.
TRANSLATION
Having attained as their intimate lover Lord Acyuta, the exclusive consort of
the goddess of fortune, the gops enjoyed great pleasure. They sang His glories
as He held their necks with His arms.
TEXT 15
`!! r''^'!^'`='```''! ^''' ~
='''''! ='^'''' '' '! ''='!9
!! ''' '' +'!='r'! '' r' =' `'!~
'r'''! ''!!''`!'!! B?'!'
karotpallaka-viaka-kapola-gharma-
862
vaktra-riyo valaya-npura-ghoa-vdyai
gopya sama bhagavat nantu sva-kea-
srasta-srajo bhramara-gyaka-rsa-gohym
SYNONYMS
karaupon their ears; utpalawith the lotus flowers; alakaby locks of
their hair; vitakadecorated; kapolatheir cheeks; gharmawith
perspiration; vaktraof their faces; riyathe beauty; valayaof their
armlets; npuraand ankle bells; ghoaof the reverberation; vdyaiwith
the musical sound; gopyathe gops; samamtogether; bhagavatwith the
Personality of Godhead; nantudanced; svatheir own; keafrom the
hair; srastascattered; srajathe garlands; bhramarathe bees;
gyakasingers; rsaof the rsa dance; gohymin the assembly.
TRANSLATION
Enhancing the beauty of the gops' faces were the lotus flowers behind their
ears, the locks of hair decorating their cheeks, and drops of perspiration. The
reverberation of their armlets and ankle bells made a loud musical sound, and
their chaplets scattered. Thus the gops danced with the Supreme Lord in the
arena of the r sa dance as swarms of bees sang in accompaniment.
TEXT 16
=' '''=']``!+'''! ~
h''' '!! [!'='^'!'$!'
' ' '!! ''' +'
'''!+' ` =''r'''='''
863
eva parivaga-karbhimara-
snigdhekaoddma-vilsa-hsai
reme rameo vraja-sundarbhir
yathrbhaka sva-pratibimba-vibhrama
SYNONYMS
evamthus; parivagawith embracing; karaby His hand;
abhimarawith touching; snigdhaaffectionate; kaawith glances;
uddmabroad; vilsaplayful; hsaiwith smiles; remeHe took pleasure;
ramof the goddess of fortune; athe master; vraja-sundarbhiwith
the young women of the cowherd community; yathjust as; arbhakaa
boy; svaHis own; pratibimbawith the reflection; vibhramawhose
playing.
TRANSLATION
In this way Lord Ka, the original Lord Nryaa, master of the goddess
of fortune, took pleasure in the company of the young women of Vraja by
embracing them, caressing them and glancing lovingly at them as He smiled His
broad, playful smiles. It was just as if a child were playing with his own
reflection.
PURPORT
rla Bhaktisiddhnta Sarasvat hkura comments as follows on this verse:
"Lord Ka alone is the Supreme Absolute Truth, and His potencies are
unlimited. All these potencies, taking personal forms, engage Lord Ka in
His pastimes. Just as the opulent manifestation of His one supreme
transcendental potency manifests all the countless potencies of the Lord, so in
the rsa dance Ka manifests Himself as many times as there are various
potencies represented by the gops. Everything is Ka, but by His desire His
864
spiritual energy Yogamy manifests the gops. When His internal potency
Yogamy thus produces such pastimes for the enhancement of His
transcendental emotions, it is just like a young boy playing with His own
reflection. But since these pastimes are created by His spiritual potency, they
are eternal and self-manifesting."
TEXT 17
r']`']`'' ! `^' ''!
`'!! `^' `''']``! ='!
'!' 'r'=''! '^' ''U''!
=''r''!^'!+'!! `*`$
tad-aga-saga-pramudkulendriy
ken dukla kuca-paik v
nja prativyohum ala vraja-striyo
visrasta-mlbhara kurdvaha
SYNONYMS
tatwith Him; aga-sagafrom the bodily contact; pramudby the joy;
kulaoverflowing; indriywhose senses; kentheir hair;
duklamdresses; kuca-paikmthe garments covering their breasts;
vor; nanot; ajaeasily; prativyohumto keep properly arranged;
alamcapable; vraja-striyathe women of Vraja; visrastascattered;
mltheir flower garlands; bharaand ornaments; kuru-udvahaO
most eminent member of the Kuru dynasty.
TRANSLATION
865
Their senses overwhelmed by the joy of having His physical association, the
gops could not prevent their hair, their dresses and the cloths covering their
breasts from becoming disheveled. Their garlands and ornaments scattered, O
hero of the Kuru dynasty.
TEXT 18
`'!='`"r' ='''
' ' _ ^' 'U''
`!'! r'! '!'!!`N
'!!! =''r'! '+'='r'
ka-vikrita vkya
mumuhu khe-cara-striya
kmrdit aka ca
sa-gao vismito 'bhavat
SYNONYMS
ka-vikritamthe playing of' Ka; vkyaseeing; mumuhu-became
entranced; khe-caratraveling in the sky; striyathe women
(demigoddesses); kmaby lusty desires; arditagitated; akathe
moon; caalso; sa-gaawith his followers, the stars; vismitaamazed;
abhavatbecame.
TRANSLATION
The wives of the demigods, observing Ka's playful activities from their
airplanes, were entranced and became agitated with lust. Indeed, even the moon
and his entourage, the stars, became astonished.
866
TEXT 19
`r='! r'!='r''!r'!'
''!='r'!! ''''! ''r'
' ' +'!='! r'!+'
!r'!!'! ''' ^'^'''!
ktv tvantam tmna
yvatr gopa-yoita
reme sa bhagavs tbhir
tmrmo 'pi llay
SYNONYMS
ktvmaking; tvantamexpanded that many times; tmnamHimself;
yvatas many as; gopa-yoitacowherd women; remeenjoyed; saHe;
bhagavnthe Supreme Lord; tbhiwith them;
tma-rmaself-satisfied; apialthough; llayas a pastime.
TRANSLATION
Expanding Himself us many times as there were cowherd women to associate
with, the Supreme Lord, though self-satisfied, playfully enjoyed their company.
PURPORT
As rla Vivantha Cakravart points out, it has already been explained
that Lord Ka is eternally free from all material desire, perfect on the
platform of spiritual self-satisfaction.
867
TEXT 20
r'!'! r'='$! !
'!r'!'! =''!' '
'!' 'r``! ' !!
'!r'' '!]` ''!!'!
ts rati-vihrea
rntn vadanni sa
prmjat karua prem
antamenga pin
SYNONYMS
tsmof them, the gops; ratiof conjugal love; vihreaby the
enjoyment; rntnmwho were fatigued; vadannithe faces; saHe;
prmjatwiped; karuamerciful; premlovingly; antamenamost
comforting; agamy dear (King Parkit); pinwith His hand.
TRANSLATION
Seeing that the gops were fatigued from conjugal enjoyment, my dear King,
merciful Ka lovingly wiped their faces with His comforting hand.
TEXT 21
!! ''' `r'' ` `"^' `r'^'r='" ~
!"'''! ' ''r'$!'''! '
'!' ''r'' `''+''' '! `r'!'
868
'' ''!' r'r``$'''! ''! !
gopya sphurat-puraa-kuala-kuntala-tvi-
gaa-riy sudhita-hsa-nirkaena
mna dadhatya abhasya jagu ktni
puyni tat-kara-ruha-spara-pramod
SYNONYMS
gopyathe gops; sphuratshining; puraagolden; kualaof their
earrings; kuntalaand of the locks of their hair; tviof the effulgence;
gaaof their cheeks; riyby the beauty; sudhitamade nectarean;
hsasmiling; nirkaenaby their glances; mnamhonor;
dadhatyagiving; abhasyaof their hero; jaguthey sang; ktnithe
activities; puyniauspicious; tatHis; kara-ruhaof the fingernails;
sparaby the touch; pramodgreatly pleased.
TRANSLATION
The gops honored their hero with smiling glances sweetened by the beauty
of their cheeks and the effulgence of their curly locks and glittering golden
earrings. Overjoyed from the touch of His fingernails, they chanted the glories
of His all-auspicious transcendental pastimes.
TEXT 22
r'!+''' r' '''''! $r' ']`']`~
' '' ' `' `@`''r'!''!
!''=' ''!^'+'' d r' !=''!!
869
'!r'! !'+'+'!"=' +'?'' r'
tbhir yuta ramam apohitum aga-saga-
gha-sraja sa kuca-kukuma-rajity
gandharva-plibhir anudruta viad v
rnto gajbhir ibha-r iva bhinna-setu
SYNONYMS
tbhiby them; yutaaccompanied; ramamfatigue; apohitumto
dispel; aga-sagaby their conjugal association; ghacrushed;
srajawhose garland; saHe; kucafrom their breasts; kukumaof the
vermilion powder; rajitywhich was smeared by the color;
gandharva-pa(who appeared like) leaders of the heavenly singers;
alibhiby bees; anudrutaswiftly followed; viatHe entered; vthe
water; rntatired; gajbhitogether with His female elephant consorts;
ibha-ra lordly elephant; ivaas; bhinnahaving broken; setuthe walls
of a paddy field.
TRANSLATION
Lord Ka's garland had been crushed during His conjugal dalliance with
the gops and colored vermilion by the ku kuma powder on their breasts. To
dispel the fatigue of the gops, Ka entered the water of the Yamun, followed
swiftly by bees who were singing like the best of the Gandharvas. He appeared
like a lordly elephant entering the water to relax in the company of his consorts.
Indeed, the Lord had transgressed all worldly and Vedic morality just as a
powerful elephant might break the dikes in a paddy field.
TEXT 23
870
'! '+'''^' '' ='r'+' '''''''!'
' ! 'r' '$'r'+'r'r'r'! ']`
=' '!' ` `' '=''' +'9'!'!
' =''' ='r'' !' ^'^'
so 'mbhasy ala yuvatibhi pariicyamna
premekita prahasatbhir itas tato 'ga
vaimnikai kusuma-varibhir dyamno
reme svaya sva-ratir atra gajendra-lla
SYNONYMS
saHe; ambhasiin the water; alamvery much; yuvatibhiby the girls;
pariicyamnabeing splashed; premwith love; kitaglanced upon;
prahasatbhiby them, who were laughing; ita tatahere and there;
agamy dear King; vaimnikaiby those traveling in their airplanes;
kusumaflowers; varibhiwho were raining down; yamnabeing
worshiped; remeenjoyed; svayampersonally; sva-ratisatisfied within
Himself; atrahere; gaja-indraof a king of the elephants; llawhose
playing.
TRANSLATION
My dear King, in the water Ka found Himself being splashed on all sides
by the laughing gops, who looked at Him with love. As the demigods worshiped
Him by showering flowers from their airplanes, the self-satisfied Lord took
pleasure in playing like the king of the elephants.
TEXT 24
871
r'r'N `'!! ''='' '^''^'
'' '!''!'^'' ``
''! +' ]`''!!!!=' r'!
'''! ''' ` ! +'
tata ca kopavane jala-sthala
prasna-gandhnila-jua-dik-tae
cacra bhga-pramad-gavto
yath mada-cyud dvirada kareubhi
SYNONYMS
tatathen; caand; kof the river Yamun; upavanein a small
forest; jalaof the water; sthalaand the land; prasnaof flowers;
gandhawith the fragrance; anilaby the wind; juajoined; dik-taethe
edges of the directions; cacraHe passed; bhgaof bees; pramadand
women; gaaby the groups; vtasurrounded; yathjust as;
mada-cyutexuding a secretion from its forehead because of excitement;
dviradaan elephant; kareubhiwith his she-elephants.
TRANSLATION
Then the Lord strolled through a small forest on the bank of the Yamun.
This forest was filled to its limits with breezes carrying the fragrances of all the
flowers growing on the land and in the water. Followed by His entourage of
bees and beautiful women, Lord Ka appeared like an intoxicated elephant
with his she-elephants.
PURPORT
According to rla Vivantha Cakravart, it is implicit here that after
872
playing in the water Lord Ka had His body massaged, and that He then
dressed Himself in His favorite clothing before resuming His pastimes with the
gops.
TEXT 25
=' '!'!!`! '! ='!'r'! ''!!
' 'r''`!'! '' r'!'^'!!!
''' =' !r'''='`('! r'
'='! '!r`!=''`'!'!'''!
eva aku-virjit ni
sa satya-kmo 'nuratbal-gaa
sieva tmany avaruddha-saurata
sarv arat-kvya-kath-rasray
SYNONYMS
evamin this manner; akaof the moon; auby the rays;
virjitmade brilliant; nithe nights; saHe; satya-kmawhose
desires are always fulfilled; anurataconstantly attached to Him
abal-gaa-His many girlfriends; sieveHe utilized; tmaniwithin
Himself; avaruddhareserved; saurataconjugal feelings; sarvall (the
nights); aratof the autumn; kvyapoetic; kathof narrations; rasaof
the transcendental moods; raythe repositories.
TRANSLATION
Although the gops were firmly attached to Lord Ka, whose desires are
always fulfilled, the Lord was not internally affected by any mundane sex
873
desire. Still, to perform His pastimes the Lord took advantage of all those
moonlit autumn nights, which inspire poetic descriptions of transcendental
affairs.
PURPORT
It is difficult to translate into English the word rasa, which indicates the
spiritual bliss derived from one's loving relationship with Lord Ka. That
bliss is experienced in the midst of spiritual pastimes with the Lord and His
devotees. rla Vivantha Cakravart explains that great Vaiava poets like
Vysa, Parara, Jayadeva, Lluka (Bilvamagala hkura),
Govardhancrya and rla Rpa Gosvm have tried in their poetry to
describe the conjugal affairs of the Lord. These descriptions are never
complete, however, since the Lord's pastimes are unlimited; thus the attempt
to glorify such pastimes is still going on and will go on forever. Lord Ka
arranged an extraordinary season of beautiful autumn nights to enhance His
loving affairs, and those autumn nights have inspired transcendental poets
since time immemorial.
TEXTS 26-27
'''' ='!'
' '!'''!'' ''' ''
''!'!'' r''' '
='r'!! $ +'!='!'
'! ' '!H
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='`! `r'! +''r'!
874
'r''''!' ''
''!!+'''! ''
r-parkid uvca
sasthpanya dharmasya
praamyetarasya ca
avatro hi bhagavn
aena jagad-vara
sa katha dharma-setn
vakt kartbhirakit
pratpam carad brahman
para-drbhimaranam
SYNONYMS
r-parkit uvcar Parkit Mahrja said; sasthpanyafor the
establishment; dharmasyaof religious principles; praamyafor the
subduing; itarasyaof the opposite; caand; avatradescended (upon
this earth); hiindeed; bhagavnthe Supreme Personality of Godhead;
aenawith His plenary expansion (r Balarma); jagatof the entire
universe; varathe Lord; saHe; kathamhow; dharma-setnmof the
restrictive codes of moral behavior; vaktthe original speaker; kartthe
executor; abhirakitthe protector; pratpamcontrary; caratbehaved;
brahmanO brhmaa, ukadeva Gosvm; paraof others; drathe wives;
abhimaranamtouching.
TRANSLATION
Parkit Mahrja said: O brhmaa, the Supreme Personality of Godhead,
the Lord of the universe, has descended to this earth along with His plenary
portion to destroy irreligion and reestablish religious principles. Indeed, He is
875
the original speaker, follower and guardian of moral laws. How, then, could He
have violated them by touching other men's wives?
PURPORT
As ukadeva Gosvm was speaking, King Parkit noticed that some
persons seated in the assembly on the bank of the Ganges were harboring
doubt about the Lord's activities. These doubtful persons were karms, jns
and others who were not devotees of the Lord. To clear up their doubts, King
Parkit asks this question on their behalf.
TEXT 28
!F'`!'! '' ''r'
`r'='!' =' ' ! ''r''
`'+''!'' r'?'
'! '!'' '' ' 'r'
pta-kmo yadu-pati
ktavn vai jugupsitam
kim-abhiprya etan na
aaya chindhi su-vrata
SYNONYMS
pta-kmaself-satisfied; yadu-patithe master of the Yadu dynasty;
ktavnhas performed; vaicertainly ; jugupsitamthat which is
contemptible; kim-abhipryawith what intent; etatthis; naour;
aayamdoubt; chindhiplease cut; su-vrataO faithful upholder of vows
.
876
TRANSLATION
O faithful upholder of vows, please destroy our doubt by explaining to us
what purpose the self-satisfied Lord of the Yadus had in mind when He
behaved so contemptibly.
PURPORT
It is clear to the enlightened that these doubts will arise in the minds and
hearts of persons unfamiliar with the transcendental pastimes of the Lord.
Therefore since time immemorial great sages and enlightened kings like
Parkit Mahrja have openly raised these questions to provide the
authoritative answer for all posterity.
TEXT 29
''! ` ='!'
''' =''r'`'!
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r' ''''! ' ! ''!''
='$ '=' +' '! '''!
r-uka uvca
dharma-vyatikramo da
var ca shasam
tejyas na doya
vahne sarva-bhujo yath
SYNONYMS
877
r-uka uvcar ukadeva Gosvm said; dharma-vyatikramathe
transgression of religious or moral principles; daseen; varmof
powerful controllers; caeven; shasamdue to audacity; tejyasmwho are
spiritually potent; nadoes not; doya(lead) to any fault; vahneof fire;
sarvaeverything; bhujadevouring; yath-as.
TRANSLATION
ukadeva Gosvm said: The status of powerful controllers is not harmed by
any apparently audacious transgression of morality we may see in them, for they
are just like fire, which devours everything fed into it and remains unpolluted.
PURPORT
Great, potent personalities are not ruined by an apparent transgression of
moral principles. rdhara Svm mentions the examples of Brahm Indra,
Soma, Vivmitra and others. A fire devours all that is fed into it but the fire
does not change its nature. Similarly, a great personality does not fall from his
position by an irregularity in behavior. In the following verse, however,
ukadeva Gosvm makes it clear that if we try to imitate the great
personalities ruling the universe, the result will be catastrophic.
TEXT 30
' r'r''!' '!r'
'''!'' O'H
='''''r''!''! ?'!
'''!`! '''' =''''
naitat samcarej jtu
878
manaspi hy anvara
vinayaty caran mauhyd
yathrudro 'bdhi-ja viam
SYNONYMS
nanot; etatthis; samcaretshould perform; jtuever; manas-with the
mind; apieven; hicertainly; anvaraone who is not a controller;
vinayatihe is destroyed; caranacting; mauhytout of foolishness;
yathas; arudraone who is not Lord Rudra; abdhijam-generated from the
ocean; viampoison.
TRANSLATION
One who is not a great controller should never imitate the behavior of ruling
personalities, even mentally. If out of foolishness an ordinary person does
imitate such behavior, he will simply destroy himself, just as a person who is
not Rudra would destroy himself if he tried to drink an ocean of poison.
PURPORT
Lord iva, or Rudra, once drank an ocean of poison, and the result was that
an attractive blue mark appeared on his neck. But if we were to drink even a
drop of such poison, we would die immediately. Just as we should not imitate
this pastime of iva's, we should not imitate Lord Ka's activities with the
gops. We should clearly understand that while Lord Ka certainly descends
to demonstrate religious principles, He also descends to demonstrate that He is
God and we are not. That also must be demonstrated. The Lord enjoys with
His internal potency and thus attracts us to the spiritual platform. We should
not try to imitate Ka, for we will suffer severely.
TEXT 31
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var vaca satya
tathaivcarita kvacit
te yat sva-vaco-yukta
buddhims tat samcaret
SYNONYMS
varnmof the Lord's empowered servants; vacathe words;
satyamtrue; tath evaalso; caritamwhat they do; kvacitsometimes;
temof them; yatwhich; sva-vacawith their own words; yuktamin
agreement; buddhi-mnone who is intelligent; tatthat; samcaretshould
perform.
TRANSLATION
The statements of the Lord's empowered servants are always true, and the
acts they perform are exemplary when consistent with those statements.
Therefore one who is intelligent should carry out their instructions.
PURPORT
The word vara is usually defined in Sanskrit dictionaries as "lord, master,
ruler," and also as "capable, potent to perform." rla Prabhupda often
translated the word vara as "controller," which brilliantly synthesizes the two
fundamental concepts of vara, namely a master or ruler and a capable or
880
potent person. A master may be incompetent, but a controller is a master or
lord who in fact makes things happen. The paramevara, the supreme vara,
the supreme controller, is of course God, Ka, the cause of all causes.
Although people in general, especially in the Western countries, are not
aware of the fact, powerful personalities control our universe. The modern,
impersonal concept of the universe depicts an almost totally lifeless cosmos in
which the earth floats meaninglessly. Thus we are left with the dubious
"ultimate purpose" of preserving and reproducing our genetic code, which has
its own "ultimate purpose" of adding another link to the meaningless chain of
events by again reproducing itself.
In contrast to this sterile, meaningless world concocted by ignorant
materialists, the actual universe is full of lifepersonal lifeand in fact full
of God, who pervades and supports all that exists. The essence of reality is the
Supreme Personality of Godhead and His personal relationship with the
innumerable living beings, of whom we are samples. Some of the living beings
are trapped in the illusion of materialism, or identification with the material
body, while others are liberated, aware of their eternal, spiritual nature. A
third class comprises those progressing in self-realization from the materialistic
state of ignorance to the enlightened state of Ka consciousness.
Reality is ultimately personal and divine, and therefore it is not surprising
that, as the Vedic literature reveals to us, our universe and other universes are
managed by great personalities, just as our city, state and country are managed
by empowered personalities. When we democratically award a particular
politician the right to govern, we vote for him because he has exhibited
something we call "leadership" or "ability." We think, "He'll get the job done."
In other words, it is only after an individual acquires the power to govern that
we vote for him; our vote does not make him a leader but rather recognizes a
power in him coming from some other source. Thus, as Lord Ka explains at
the end of the Tenth Chapter of the Bhagavad-gt, any living being exhibiting
an extraordinary power, ability or authority must have been empowered by the
Lord Himself or by the Lord's energy.
881
Those directly empowered by the Lord are devoted to Him, and thus their
power and influence spread goodness throughout the world, whereas those who
are empowered by the Lord's illusory potency are in an indirect relationship
with Ka because they do not directly reflect His will. Of course, they do
reflect His will indirectly, since it is by Ka's arrangement that the laws of
nature act upon ignorant living beings, gradually persuading them, through
their journey of many lifetimes, to surrender to the Supreme Lord. Thus as
politicians create wars, false hopes and innumerable passionate schemes for the
materialistic persons who follow them, the politicians are indirectly carrying
out the Lord's program of allowing the conditioned souls to experience the
bitter fruit of godlessness.
rla Bhaktisiddhnta Sarasvat hkura has translated the word varm
as "those who have become powerful through knowledge and austerity." As one
understands the nature and will of God and makes the personal sacrifice
required to achieve excellence in spiritual life, one becomes empowered by the
Supreme Lord to represent His will, which one has intelligently recognized and
accepted.
The Supreme Personality of Godhead kindly descends to earth to show a
vivid example of religious behavior. As Lord Ka states in the Bhagavad-gt
(3.24), "If I did not execute standard duties, the whole world would be misled
and in fact destroyed." Thus the Lord showed, in His different incarnations,
how to act properly in this world. A good example is Lord Rmacandra, who
behaved wonderfully as the son of King Daaratha.
But when Lord Ka Himself descends, He also demonstrates the ultimate
religious principle, namely that the Supreme Lord is beyond all other living
beings and that no one can imitate His supreme position. This foremost of all
religious principlesthat the Lord is unique, without equal or superiorwas
clearly demonstrated in Lord Ka's apparently immoral pastimes with the
gops. No one can imitate these activities without incurring dire consequences,
as explained here by ukadeva Gosvm. One who thinks that Lord Ka is
an ordinary living being subjected to lust, or who accepts His rsa dance as
882
admirable and tries to imitate it, will certainly be vanquished, as described in
Text 30 of this chapter.
Finally, a distinction must be made between the Lord and His empowered
servants. An empowered servant of the Lord, as in the case of Brahm, may
experience a remnant of reactions to previous activities, according to the law
of karma. But the Lord is eternally free from any entanglement in the laws of
karma. He is on a unique platform.
TEXT 32
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kualcaritenaim
iha svrtho na vidyate
viparyayea vnartho
nirahakri prabho
SYNONYMS
kualapious; caritenaby activity; emfor them; ihain this world;
sva-arthaselfish benefit; na vidyatedoes not accrue; viparyayeaby the
opposite; vor; anarthaundesirable reactions; nirahakrimwho are
free from false ego; prabhomy dear sir.
TRANSLATION
My dear Prabhu, when these great persons who are free from false ego act
883
piously in this world, they have no selfish motives to fulfill, and even when
they act in apparent contradiction to the laws of piety, they are not subject to
sinful reactions.
TEXT 33
`' r'!^'^''='!'!
r''' " `'r'' ='! `'!'
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kim utkhila-sattvn
tirya-martya-divaukasm
itu ceitavyn
kualkualnvaya
SYNONYMS
kim utawhat to speak then; akhilaof all; sattvnmcreated beings;
tiryakanimals; martyahumans; diva-okasmand inhabitants of heaven;
utufor the controller; caand; itavynmof those who are controlled;
kualawith piety; akualaand impiety; anvayacausal connection.
TRANSLATION
How, then, could the Lord of all created beingsanimals, men and
demigodshave any connection with the piety and impiety that affect His
subject creatures?
PURPORT
884
As explained in Text 32, even great personalities empowered by the Lord
are free from the laws of karma. Then what to speak of the Lord Himself. After
all, the law of karma is created by Him and is an expression of His omnipotent
will. Therefore His activities, which He performs out of His own pure
goodness, are never subject to criticism by ordinary living beings.
TEXT 34
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yat-pda-pakaja-parga-nieva-tpt
yoga-prabhva-vidhutkhila-karma-bandh
svaira caranti munayo 'pi na nahyamns
tasyecchaytta-vapua kuta eva bandha
SYNONYMS
yatwhose; pda-pakajaof the lotus feet; pargaof the dust; nievaby
the service; tptsatisfied; yoga-prabhvaby the power of yoga;
vidhutawashed away; akhilaall; karmaof fruitive activity;
bandhwhose bondage; svairamfreely; carantithey act; munayawise
sages; apialso; nanever; nahyamnbecoming bound up; tasyaof
Him; icchayby His desire; ttaaccepted; vapuatranscendental bodies;
kutawhere; evaindeed; bandhabondage.
TRANSLATION
885
Material activities never entangle the devotees of the Supreme Lord, who are
fully satisfied by serving the dust of His lotus feet. Nor do material activities
entangle those intelligent sages who have freed themselves from the bondage of
all fruitive reactions by the power of yoga. So how could there be any question
of bondage for the Lord Himself, who assumes His transcendental forms
according to His own sweet will?
TEXT 35
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gopn tat-patn ca
sarvem eva dehinm
yo 'nta carati so 'dhyaka
kraneneha deha-bhk
SYNONYMS
gopnmof the gops; tat-patnmof their husbands; caand; sarvemof
all; evaindeed; dehinmembodied living beings; yawho; antawithin;
caratilives; saHe; adhyakathe overseeing witness; kranenafor
sport; ihain this world; dehaHis form; bhkassuming.
TRANSLATION
He who lives as the overseeing witness within the gops and their husbands,
and indeed within all embodied living beings, assumes forms in this world to
886
enjoy transcendental pastimes.
PURPORT
We certainly do not assume our bodies to enjoy transcendental pastimes, as
the Lord does. We eternal souls have accepted material bodies by force because
of our foolish attempt to enjoy this material world. The Lord's forms are all
eternal, spiritual existence and cannot be reasonably equated with our
temporary flesh.
Since Lord Ka is the Supreme Lord dwelling within the gops, their
so-called husbands and all other living beings, what possible sin could there be
on His part if He embraces some of the beings He Himself has created? What
fault could there be if the Lord goes with the gops to a secret place, since He
already dwells within the most secret part of every living being, the core of the
heart?
TEXT 36
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anugrahya bhaktn
mnua deham sthita
bhajate td kra
y rutv tat-paro bhavet
SYNONYMS
anugrahyato show mercy; bhaktnmto His devotees;
887
mnuamhumanlike; dehama body; sthitaassuming; bhajateHe
accepts; tdsuch; kripastimes; yabout which; rutvhearing;
tat-paradedicated to Him; bhavetone becomes.
TRANSLATION
When the Lord assumes a humanlike body to show mercy to His devotees,
He engages in such pastimes as will attract those who hear about them to
become dedicated to Him.
PURPORT
rla Jva Gosvm explains in this connection that when Lord Ka
descends to this world in His original two-handed form, out of kindness He
manifests that form in a way His devotees conditioned in human society can
perceive and understand. Thus here it is stated, mnua deham sthita: "He
assumes a humanlike body." rla Vivantha Cakravart hkura glorifies the
Lord's conjugal pastimes, stating that these romantic affairs have an
inconceivable spiritual potency to attract the polluted heart of conditioned
souls. It is an undeniable fact that any pureor simplehearted person who
hears narrations of the loving affairs of Ka will be attracted to the lotus feet
of the Lord and gradually become His devotee .
TEXT 37
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nsyan khalu kya
mohits tasya myay
manyamn sva-prva-sthn
svn svn drn vrajaukasa
SYNONYMS
na asyanwere not jealous; khalueven; kyaagainst Ka;
mohitbewildered; tasyaHis; myayby the spiritual potency of
illusion; manyamnthinking; sva-prvaat their own sides;
sthnstanding; svn svneach their own; drnwives; vraja-okasathe
cowherd men of Vraja.
TRANSLATION
The cowherd men, bewildered by Ka's illusory potency, thought their
wives had remained home at their sides. Thus they did not harbor any jealous
feelings against Him.
PURPORT
Because the gops loved Ka exclusively, Yogamy protected their
relationship with the Lord at all times, even though they were married. rla
Vivantha Cakravart quotes from the Ujjvala-nlamai as follows:
my-kalpita-tdk-str
lanennusyubhi
na jtu vraja-devn
patibhi saha sagama
"The gops' jealous husbands consorted not with their wives but with doubles
manufactured by My. Thus these men never actually had any intimate
contact with the divine ladies of Vraja." The gops are the internal energy of
889
the Lord and can never belong to any other living being. Ka arranged their
apparent marriage to other men simply to create the excitement of
parakya-rasa, the love between a married woman and her paramour. These
activities are absolutely pure because they are the Lord's pastimes, and saintly
persons since time immemorial have relished these supreme spiritual events.
TEXT 38
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brahma-rtra upvtte
vsudevnumodit
anicchantyo yayur gopya
sva-ghn bhagavat-priy
SYNONYMS
brahma-rtrethe nighttime of Brahm; upvttebeing completed;
vsudevaby Lord Ka; anumoditadvised; anicchantyaunwilling;
yayuwent; gopyathe gops; sva-ghnto their homes; bhagavatof the
Supreme Lord; priythe dear consorts.
TRANSLATION
After an entire night of Brahm had passed, Lord Ka advised the gops to
return to their homes. Although they did not wish to do so, the Lord's beloved
consorts complied with His command.
890
PURPORT
In the Bhagavad-gt (8.17) Lord Ka explains, "By human calculation, a
thousand ages taken together is the duration of Brahm's one day. And such
also is the duration of his night." Thus one thousand ages entered within a
single twelve-hour night when Lord Ka performed His rsa dance. rla
Vivantha Cakravart compares this inconceivable impression of time to the
fact that many universes fit neatly within the forty-mile range of earthly
Vndvana. Or one may consider that mother Yaod could not encircle the
small abdomen of child Ka with numerous ropes, and that at another time
He manifested many universes within His mouth. The transcendence of
spiritual reality above and beyond mundane physics is concisely explained in
rla Rpa Gosvm's Laghu-bhagavatmta:
eva prabho priy ca
dhmna ca samayasya ca
avicintya-prabhvatvd
atra kicin na durghaam
"Nothing is impossible for the Lord, His dear devotees, His transcendental
abode or the time of His pastimes, for all these entities are inconceivably
powerful."
rla Vivantha Cakravart further explains that the word
vsudevnumodit indicates that Lord Ka advised the gops, "To assure the
success of these pastimes, you and I should keep them secret." The word
vsudeva, a name of Ka, also indicates Lord Ka's plenary expansion who
acts as the presiding Deity of consciousness. When the word vsudeva is
understood in this context, the word vsudevnumodit indicates that the
presiding Deity of consciousness, Vsudeva, manifested embarrassment and
fear of their elders within the gops' hearts, and therefore it was only with great
reluctance that the young girls returned home.
891
TEXT 39
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vikrita vraja-vadhbhir ida ca vio
raddhnvito 'nuuyd atha varayed ya
bhakti par bhagavati pratilabhya kma
hd-rogam v apahinoty acirea dhra
SYNONYMS
vikritamthe sporting; vraja-vadhbhiwith the young women of
Vndvana; idamthis; caand; vioby Lord Viu;
raddh-anvitafaithfully; anuuythears; athaor;
varayetdescribes; yawho; bhaktimdevotional service;
parmtranscendental; bhagavatiunto the Supreme Personality of
Godhead; pratilabhyaobtaining; kmammaterial lust; htin the heart;
rogamthe disease; auquickly; apahinotihe drives away;
acireawithout delay; dhrasober.
TRANSLATION
Anyone who faithfully hears or describes the Lord's playful affairs with the
young gops of Vndvana will attain the Lord's pure devotional service. Thus
he will quickly become sober and conquer lust, the disease of the heart.
892
PURPORT
The extraordinary power of Lord Ka's conjugal pastimes is clearly
revealed here. Qualitatively, the Lord's spiritual, loving pastimes are the
diametric opposite of material, lusty affairs, so much so that simply by hearing
about the Lord's pastimes a devotee conquers sex desire. By reading
pornographic literature or hearing about material romance, we certainly do
not conquer sex desire but rather increase our lust. But hearing or reading
about the Lord's conjugal affairs has exactly the opposite effect because they
are of the opposite nature, being purely spiritual. Therefore it is by the
causeless mercy of Lord Ka that He exhibits His rsa-ll within this world.
If we become attached to this narration, we will experience the bliss of
spiritual love and thus reject the perverted reflection of that love, which is
called lust. As nicely put by Lord Ka in the Bhagavad-gt (2.59), para
dv nivartate: "Once having directly experienced the Supreme, one will not
return to material pleasures."
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-third Chapter, of
the rmad-Bhgavatam, entitled "The Rsa Dance."
34. Nanda Mahrja Saved and akhaca Slain
This chapter describes how Lord r Ka saved His father Nanda from the
clutches of a serpent and delivered a Vidydhara named Sudarana from the
curse of the girasa sages.
893
One day Nanda Mahrja and the other cowherd men placed their family
members on their bullock carts and went to the Ambikvana forest to worship
Lord iva. After bathing in the Sarasvat River and worshiping Lord Sadiva,
a form of Lord Viu, they decided to spend the night in the forest. As they
slept, a hungry serpent came and began to swallow Nanda Mahrja. Terrified,
Nanda cried out in distress, "O Ka! O my son, please save this surrendered
soul!" The cowherd men immediately awoke and began beating the serpent
with wooden torches, but the serpent would not release Nanda. Then Lord
Ka came and touched the serpent with His lotus foot. The serpent was
immediately freed from his reptilian body and appeared in his original form as
a demigod. He told them about his previous identity and described how he had
been cursed by a group of sages. Then he offered his homage at the lotus feet of
r Ka and, on the Lord's order, returned to his own abode.
Later, during the Dola-prim festival, r Ka and Baladeva enjoyed
pastimes in the forest with the young women of Vraja. The girlfriends of
Baladeva and those of Ka joined together and sang about Their
transcendental qualities. When the two Lords became absorbed in singing to
the point of apparent intoxication, a servant of Kuvera's named akhaca
boldly came forward and began abducting the gops. The young girls called out,
"Ka, please save us!" and He and Rma began to chase after akhaca.
"Don't be afraid!" Ka called out to the gops. In fear of the Lords,
akhaca left the gops aside and ran for his life. Ka chased after him,
swiftly approached him and with a blow of His fist removed akhaca's
jewel, together with his head. Then Ka brought the jewel back and
presented it to Lord Baladeva.
TEXT 1
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r-uka uvca
ekad deva-ytry
gopl jta-kautuk
anobhir anaud-yuktai
prayayus te 'mbik-vanam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; ekadonce; deva(to
worship) the demigod, Lord iva; yatrymon a trip; goplthe cowherd
men; jta-kautukeager; anobhiwith wagons; anautto oxen;
yuktaiyoked; prayayuwent forth; tethey; ambik-vanamto the
Ambik forest.
TRANSLATION
ukadeva Gosvm said: One day the cowherd men, eager to take a trip to
worship Lord iva, traveled by bullock carts to the Ambik forest.
PURPORT
According to rla Jva Gosvm, the word ekad here indicates the
occasion of iva-rtri. He further mentions that Ambikvana is in Gujarat
province, near the city of Siddhapura. rla Vivantha Cakravart hkura
adds that the departure of the cowherd men specifically took place on the
fourteenth lunar day of the dark fortnight of the month of Phlguna. rla
Vivantha Cakravart also quotes authorities who claim that Ambikvana lies
895
on the bank of the Sarasvat River, northwest of Mathur. Ambikvana is
notable because within it are deities of r iva and his wife, goddess Um.
TEXT 2
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tatra sntv sarasvaty
deva pau-pati vibhum
narcur arhaair bhakty
dev ca pate 'mbikm
SYNONYMS
tatrathere; sntvbathing; sarasvatymin the river Sarasvat;
devamthe demigod; pau-patimLord iva; vibhumthe powerful;
narcuthey worshiped; arhaaiwith paraphernalia; bhaktydevotedly;
devmthe goddess; caand; n-pateO King; ambikmAmbik.
TRANSLATION
O King, after arriving there, they bathed in the Sarasvat and then devotedly
worshiped with various paraphernalia the powerful Lord Paupati and his
consort, goddess Ambik.
TEXT 3
896
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gvo hiraya vssi
madhu madhv-annam dt
brhmaebhyo dadu sarve
devo na pryatm iti
SYNONYMS
gvacows; hirayamgold; vssiclothing; madhusweet-tasting;
madhumixed with honey; annamgrains; dtrespectfully;
brhmaebhyato the brhmaas; daduthey gave; sarveall of them;
devathe lord; nawith us; pryatmmay be pleased; itithus praying.
TRANSLATION
The cowherd men gave the brhmaas gifts of cows, gold, clothing and
cooked grains mixed with honey. Then the cowherds prayed, "May the lord be
pleased with us."
TEXT 4
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897
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u sarasvat-tre
jala prya yata-vrat
rajan t mah-bhg
nanda-sunandakdaya
SYNONYMS
uthey stayed; sarasvat-treon the bank of the Sarasvat; jalamwater;
pryasubsisting on; yata-vrattaking strict vows; rajanmthe night;
tmthat; mah-bhgthe greatly fortunate ones;
nanda-sunandaka-dayaNanda, Sunanda and the others.
TRANSLATION
Nanda, Sunanda and the other greatly fortunate cowherds spent that night
on the bank of the Sarasvat, strictly observing their vows. They fasted, taking
only water.
PURPORT
rla Vivantha Cakravart explains that Sunanda is the younger brother
of Nanda Mahrja.
TEXT 5
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898
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kacin mahn ahis tasmin
vipine 'ti-bubhukita
yadcchaygato nanda
aynam ura-go 'grast
SYNONYMS
kacita certain; mahngreat; ahisnake; tasminin that; vipinearea
of the forest; ati-bubhukitaextremely hungry; yadcchayby chance;
gatacame there; nandamNanda Mahrja; aynamwho was lying
asleep; ura-gamoving on his belly; agrastswallowed.
TRANSLATION
During the night a huge and extremely hungry snake appeared in that
thicket. Slithering on his belly up to the sleeping Nanda Mahrja, the snake
began swallowing him.
TEXT 6
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sa cukrohin grasta
ka ka mahn ayam
sarpo m grasate tta
899
prapanna parimocaya
SYNONYMS
sahe, Nanda Mahrja; cukroashouted; ahinby the snake;
grastaseized; ka kaO Ka, Ka; mahnlarge; ayamthis;
sarpaserpent; mmme; grasateis swallowing; ttamy dear boy;
prapannamwho is surrendered; parimocayaplease deliver.
TRANSLATION
In the clutches of the snake, Nanda Mahrja cried out, "Ka, Ka, my
dear boy! This huge serpent is swallowing me! Please save me, who am
surrendered to You!"
TEXT 7
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tasya ckrandita rutv
gopl sahasotthit
grasta ca dv vibhrnt
sarpa vivyadhur ulmukai
SYNONYMS
tasyahis; caand; kranditamthe crying out; rutvhearing;
goplthe cowherds; sahassuddenly; utthitrising up;
900
grastamseized; caand; dvseeing; vibhrntdisturbed;
sarpamthe snake; vivyadhuthey beat; ulmukaiwith flaming torches.
TRANSLATION
When the cowherd men heard the cries of Nanda, they immediately rose up
and saw that he was being swallowed. Distraught, they beat the serpent with
blazing torches.
TEXT 8
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altair dahyamno 'pi
nmucat tam uragama
tam aspat padbhyetya
bhagavn stvat pati
SYNONYMS
altaiby the firebrands; dahyamnabeing burned; apialthough; na
amucatdid not release; tamhim; uragamathe snake; tamthat
snake; aspattouched; padwith His foot; abhyetyacoming;
bhagavnthe Supreme Lord; stvatmof the devotees; patithe master.
TRANSLATION
901
But even though the firebrands were burning him, the serpent would not
release Nanda Mahrja. Then the Supreme Lord Ka, master of His
devotees, came to the spot and touched the snake with His foot.
TEXT 9
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sa vai bhagavata rmat
pda-spara-hatubha
bheje sarpa-vapur hitv
rpa vidydharrcitam
SYNONYMS
sahe; vaiindeed; bhagavataof the Supreme Personality of Godhead;
r-matdivine; pdaof the foot; sparaby the touch; hatadestroyed;
aubhaall inauspiciousness; bhejeassumed; sarpa-vapuhis snake body;
hitvgiving up; rpama form; vidydharaby the Vidydharas;
arcitamworshiped.
TRANSLATION
The snake had all his sinful reactions destroyed by the touch of the Supreme
Lord's divine foot, and thus he gave up his serpent body and appeared in the
form of a worshipable Vidydhara.
902
PURPORT
The words rpa vidydharrcitam indicate that the erstwhile snake
appeared in a beautiful form worshipable among the demigods called
Vidydharas. In other words, he appeared as the leader of the Vidydharas.
TEXT 10
r'''' '' '' `'!
'!r' ''=''r''
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tam apcchad dhkea
praata samavasthitam
dpyamnena vapu
purua hema-mlinam
SYNONYMS
tamfrom him; apcchatinquired; hkeathe Supreme Lord Hkea;
praatamwho was offering obeisances; samavasthitamstanding before
Him; dpyamnenabrilliantly shining; vapuwith his body; puruamthe
personality; hemagolden; mlinamwearing necklaces.
TRANSLATION
The Supreme Lord Hkea then questioned this personality, who was
standing before Him with his head bowed, his brilliantly effulgent body
bedecked with golden necklaces.
903
PURPORT
The demigod was about to speak, and Lord Ka wanted to focus
everyone's attention on his words. Therefore He personally inquired from the
worshipable Vidydhara, who was standing before Him with his head bowed.
TEXT 11
`! +'='!' ''''! ^'''!
! 'r' '< r''! '
`' ' ! ''r'!' r'!
!r' ='! '!''r'! '=''!
ko bhavn paray lakmy
rocate 'dbhuta-darana
katha jugupsitm et
gati v prpito 'vaa
SYNONYMS
kawho; bhavnyour good self; paraywith great; lakmybeauty;
rocateshine; adbhutawonderful; daranato see; kathamwhy;
yugupsitmterrible; etmthis; gatimdestination; vand;
prpitamade to assume; avaabeyond your control.
TRANSLATION
[Lord Ka said:] My dear sir, you appear so wonderful, glowing with such
great beauty. Who are you? And who forced you to assume this terrible body of
a snake?
904
TEXTS 12-13
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sarpa uvca
aha vidydhara kacit
sudarana iti ruta
riy svarpa-sampatty
vimnencaran dia
n virpgirasa
prhasa rpa-darpita
tair im prpito yoni
pralabdhai svena ppman
SYNONYMS
sarpa uvcathe serpent said; ahamI; vidydharaa Vidydhara;
kacitcertain; sudaranaSudarana; itithus; rutawell known;
905
riywith opulence; svarpaof my personal form; sampattywith the
asset; vimnenain my airplane; caranwandering; diathe directions;
nsages; virpadeformed; girasaof the disciplic succession of
gir Muni; prhasamI ridiculed; rpabecause of beauty;
darpitaoverly conceited; taiby them; immthis; prpitamade to
assume; yonimthe birth; pralabdhaiwho were laughed at; svenabecause
of my own; ppmansinful action.
TRANSLATION
The serpent replied: I am the well-known Vidydhara named Sudarana. I
was very opulent and beautiful, and I used to wander freely in all directions in
my airplane. Once I saw some homely sages of the lineage of Agir Muni.
Proud of my beauty, I ridiculed them, and because of my sin they made me
assume this lowly form.
TEXT 14
'!!''! ' '' '$!'' ='
`r'r' ``!!r'+'
''$ ^'! `! `!!
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po me 'nugrahyaiva
ktas tai karutmabhi
yad aha loka-guru
pad spo hatubha
SYNONYMS
906
pathe curse; memy; anugrahyafor the benediction; evacertainly;
ktacreated; taiby them; karua-tmabhiwho are merciful by nature;
yatsince; ahamI; lokaof all the worlds; guruby the spiritual master;
padwith His foot; spatouched; hatadestroyed; aubhaall
inauspiciousness.
TRANSLATION
It was actually for my benefit that those merciful sages cursed me, since now
I have been touched by the foot of the supreme spiritual master of all the worlds
and have thus been relieved of all inauspiciousness.
TEXT 15
r' r='!$ +'='+'r'!'!
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ta tvha bhava-bhtn
prapannn bhaypaham
pcche pa-nirmukta
pda-spard amva-han
SYNONYMS
tamthat same person; tvYou; ahamI; bhavaof material existence;
bhtnmfor those who are afraid; prapannnmwho are surrendered;
bhayaof fear; apahamthe remover; pccheI request permission;
pafrom the curse; nirmuktafreed; pda-spartby the touch of Your
907
foot; amvaof all distress; hanO destroyer.
TRANSLATION
My Lord, You destroy all fear for those who, fearing this material world,
take shelter of You. By the touch of Your feet I am now freed from the curse of
the sages. O destroyer of distress, please let me return to my planet.
PURPORT
According to the cryas, the word pcche indicates that Sudarana
humbly requested the Lord for permission to return to his abode, where he
might take up his duties again, certainly in a chastened state of mind.
TEXT 16
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'=' ^'! `H H
prapanno 'smi mah-yogin
mah-purua sat-pate
anujnhi m deva
sarva-lokevarevara
SYNONYMS
prapannasurrendered; asmiI am; mah-yoginO greatest of all
possessors of mystic power; mah-puruaO greatest of all personalities;
sat-pateO master of the devotees; anujnhiplease order; mmme;
908
devaO God; sarvaof all; lokaof the worlds; varaof the controllers;
varaO supreme controller.
TRANSLATION
O master of mystic power, O great personality, O Lord of the devotees, I
surrender to You. Please command me as You will, O supreme God, Lord of all
lords of the universe.
TEXT 17
'"!' `! '$
'9r' ''' r' '! '!r'
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brahma-dad vimukto 'ha
sadyas te 'cyuta darant
yan-nma ghann akhiln
rotn tmnam eva ca
sadya punti ki bhyas
tasya spa pad hi te
SYNONYMS
brahmaof the brhmaas; datfrom the punishment; vimuktafreed;
ahamI am; sadyaimmediately; teYou; acyutaO infallible Lord;
darantby seeing; yatwhose; nmaname; ghanchanting;
909
akhilnall; rotnhearers; tmnamoneself; evaindeed; caalso;
sadyaimmediately; puntipurifies; kim bhyawhat more, then;
tasyaHis; spatouched; padby the foot; hiindeed; teYour.
TRANSLATION
O infallible one, I was immediately freed from the br hmaas' punishment
simply by seeing You. Anyone who chants Your name purifies all who hear his
chanting, as well as himself. How much more beneficial, then, is the touch of
Your lotus feet?
TEXT 18
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ity anujpya drha
parikramybhivandya ca
sudarano diva yta
kcchrn nanda ca mocita
SYNONYMS
itithus; anujpyataking permission; drhamfrom Lord Ka;
parikramyacircumambulating; abhivandyaoffering obeisances; caand;
sudaranaSudarana; divamto heaven; ytawent; kcchrtfrom his
difficulty; nandaNanda Mahrja; caalso; mocitawas delivered.
910
TRANSLATION
Thus receiving the permission of Lord Ka, the demigod Sudarana
circumambulated Him, bowed down to offer Him homage and then returned to
his heavenly planet. Nanda Mahrja was thus delivered from peril.
TEXT 19
''!!'' `'!'' r'!r'=' +'='
''! `'! =''r'' r''r'r'
''!''' r''?'''' '' '' '
! ''!'''' r'r`'''r' ! r'!
nimya kasya tad tma-vaibhava
vrajaukaso vismita-cetasas tata
sampya tasmin niyama punar vraja
pyayus tat kathayanta dt
SYNONYMS
nimyaseeing; kasyaof Lord Ka; tatthat; tmapersonal;
vaibhavamopulent display of power; vraja-okasathe inhabitants of Vraja;
vismitaamazed; cetasain their minds; tatathen; sampyafinishing;
tasminat that place; niyamamtheir vow; punaagain; vrajamto the
cowherd village; npaO King; yayuthey returned; tatthat display;
kathayantadescribing; dtwith reverence.
TRANSLATION
The inhabitants of Vraja were astonished to see the mighty power of r
911
Ka. Dear King, they then completed their worship of Lord iva and returned
to Vraja, along the way respectfully describing Ka's powerful acts.
TEXT 20
`!'' !! ='!
!'N!< r'='`'
=''r' =' ' !''!
''''!! ''''! ''r'!'
kadcid atha govindo
rma cdbhuta-vikrama
vijahratur vane rtry
madhya-gau vraja-yoitm
SYNONYMS
kadciton one occasion; athathen; govindaLord Ka; rmaLord
Balarma; caand; adbhutawonderful; vikramawhose deeds;
vijahratuthe two of Them played; vanein the forest; rtrymat night;
madhya-gauin the midst; vraja-yoitmof the women of the cowherd
community.
TRANSLATION
Once Lord Govinda and Lord Rma, the performers of wonderful feats, were
playing in the forest at night with the young girls of Vraja.
PURPORT
This verse introduces a new pastime. According to the cryas, the occasion
912
mentioned here is the Holik-prim, a day also known as Gaura-prim.
TEXT 21
''!'''!'! ^'^'r'
U'' ' ('! 6
='^'" ` `r'!' ^'F'!]`!
'=''! =''! ''!
upagyamnau lalita
str-janair baddha-sauhdai
sv-alaktnuliptgau
sragvinau virajo-'mbarau
SYNONYMS
upagyamnauTheir glories being sung; lalitamcharmingly; str-janaiby
the womenfolk; baddhabound; sauhdaiin affection for Them;
su-alaktafinely decorated; anuliptaand anointed with (sandalwood
pulp); agauwhose limbs; srak-vinauwearing flower garlands;
virajaspotless; ambarauwhose garments.
TRANSLATION
Ka and Balarma wore flower garlands and spotless garments, and Their
limbs were beautifully decorated and anointed. The women sang Their glories
in a charming way, bound to Them by affection.
TEXT 22
913
''!!' ^' '!'''r'!='
r'! " ''r'!`'
'('`!!''''!^'~
' `' ='!'' '!
ni-mukha mnayantv
uditoupa-trakam
mallik-gandha-mattli-
jua kumuda-vyun
SYNONYMS
ni-mukhamthe beginning of night; mnayantauthe two of Them
honoring; uditahaving risen; uupathe moon; trakamand stars;
mallikof the jasmine flowers; gandhaby the fragrance;
mattaintoxicated; aliby the bees; juamliked; kumudafrom the
lotuses; vyunwith the breeze.
TRANSLATION
The two Lords praised the nightfall, signaled by the rising of the moon and
the appearance of stars, a lotus-scented breeze and bees intoxicated by the
fragrance of jasmine flowers.
TEXT 23
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'''='!']`^''
r'! `^''''r'! '' !''r'
914
=''"^'' r''
jagatu sarva-bhtn
mana-ravaa-magalam
tau kalpayantau yugapat
svara-maala-mrcchitam
SYNONYMS
jagatuThey sang; sarva-bhtnmof all living beings; manafor the
mind; ravaaand ears; magalamhappiness; tauthe two of Them;
kalpayantauproducing; yugapatsimultaneously; svaraof musical tones;
maalaby the entire scale; mrcchitamaugmented.
TRANSLATION
Ka and Balarma sang, producing the entire range of musical sounds
simultaneously. Their singing brought happiness to the ears and minds of all
living beings.
TEXT 24
!! '''r'[r''!`''
' r'! '!='?' ''
' ' `^''!r'!'
'r' `'!'' r'r'
gopyas tad-gtam karya
mrcchit nvidan npa
srasad-duklam tmna
915
srasta-kea-sraja tata
SYNONYMS
gopyathe gops; tatof Them; gtamthe singing; karyahearing;
mrcchitstunned; na avidanwere not aware of; npamy dear King;
srasatslipping; duklamthe fine cloth of their garments;
tmnamthemselves; srastadisheveled; keatheir hair; srajam-the
garlands; tata(slipping) from that.
TRANSLATION
The gops became stunned when they heard that song. Forgetting
themselves, O King, they did not notice that their fine garments were becoming
loose and their hair and garlands disheveled.
TEXT 25
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'!`' " 1r' ^''!r'!
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eva vikrato svaira
gyato sampramatta-vat
akhaca iti khyto
dhanadnucaro 'bhyagt
SYNONYMS
evamthus; vikratoas the two of Them were playing; svairamas They
916
desired; gyatosinging; sampramattato the point of intoxication; vatas
if; akhacaakhaca; itithus; khytanamed; dhana-daof the
treasurer of the demigods, Lord Kuvera; anucaraa servant;
abhyagtarrived.
TRANSLATION
While Lord Ka and Lord Balarma thus played according to Their own
sweet will and sang to the point of apparent intoxication, a servant of Kuvera
named akhaca came upon the scene.
TEXT 26
r'''! ' 'r'! !' '
r'?'!' ''!'''
`! '!r' `!^'''!'!'
''' ''!''!`r'
tayor nirkato rjas
tan-ntha pramad-janam
kroanta klaym sa
diy udcym aakita
SYNONYMS
tayothe two of Them; nirkatoas They looked on; rjanO King;
tat-nthamhaving Them as their Lords; pramad-janamthe assemblage of
women; kroantamcrying out; klaym sahe drove; diiin the
direction; udcymnorthern; aakitawithout fear.
917
TRANSLATION
O King, even as the two Lords looked on, akhaca brazenly began
driving the women off toward the north. The women, who had accepted Ka
and Balarma as their Lords, began to cry out to Them.
PURPORT
According to rla Vivantha Cakravart, the demon akhaca shook a
large stick at the beautiful young girls, thus frightening them and driving them
toward the north. He did not actually touch them, as is corroborated by the
following verse.
TEXT 27
`! '!r' `'! !' r'
='^'! '' =''''$'
'''! !! '' '! 'r'!
'!r'!='='''!='r'!'
kroanta ka rmeti
vilokya sva-parigraham
yath g dasyun grast
bhrtarv anvadhvatm
SYNONYMS
kroantamcrying out; ka rma iti"Ka! Rma!"; vilokyaseeing;
sva-parigrahamTheir devotees; yathjust as; gcows; dasyunby a
thief; grastseized; bhrtarauthe two brothers; anvadhvatmran after.
918
TRANSLATION
Hearing Their devotees crying out "Ka! Rma!" and seeing that they
were just like cows being stolen by a thief, Ka and Balarma began to run
after the demon.
TEXT 28
'! +' r''+'''!!='!
'!!^'$r'! r'=''!
!' r' r' r''!
r='r' ! O`!''''
m bhaiety abhayrvau
la-hastau tarasvinau
sedatus ta taras
tvarita guhyakdhamam
SYNONYMS
m bhaiado not fear; itithus calling; abhayagiving fearlessness;
rvauwhose words; lastones; hastauin Their hands;
tarasvinaumoving quickly; sedatuThey approached; tamthat demon;
taraswith haste; tvaritamwho was moving swiftly; guhyakaof Yakas;
adhamamthe worst.
TRANSLATION
The Lords called out in reply, "Do not fear! "Then They picked up logs of
the al a tree and quickly pursued that lowest of Guhyakas, who swiftly ran
919
away.
TEXT 29
' =''' r'!='' '!F'!
`!^'' r'' 1='! ''
=''' '' U'' '
'!=''='r' ''!
sa vkya tv anuprptau
kla-mty ivodvijan
vijya str-jana mha
prdravaj jvitecchay
SYNONYMS
sahe, akhaca; vkyaseeing; tauthe two;
anuprptauapproached; kla-mtyTime and Death; ivaas;
udvijanbecoming anxious; visjyaleaving aside; str-janamthe women;
mhaconfused; prdravatran away; jvitahis life; icchaywith the
desire of preserving.
TRANSLATION
When akhaca saw the two of Them coming toward him like the
personified forces of Time and Death, he was filled with anxiety. Confused, he
abandoned the women and fled for his life.
TEXT 30
920
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''' ''' ' ''!='r'
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tam anvadhvad govindo
yatra yatra sa dhvati
jihrus tac-chiro-ratna
tasthau rakan striyo bala
SYNONYMS
tamafter him; anvadhvatran; govindaLord Ka; yatra
yatrawherever; sahe; dhvatiwas running; jihrudesiring to take
away; tathis; iraupon the head; ratnamthe jewel; tasthaustood;
rakanprotecting; striyathe women; balaLord Balarma.
TRANSLATION
Lord Govinda chased the demon wherever he ran, eager to take his crest
jewel. Meanwhile Lord Balarma stayed with the women to protect them.
PURPORT
rla Vivantha Cakravart explains that the women were fatigued from
being driven away, and thus Lord Balarma protected them and consoled them
as they rested. Meanwhile Lord Ka went after the demon.
TEXT 31
921
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avidra ivbhyetya
iras tasya durtmana
jahra muinaivga
saha-ca-mai vibhu
SYNONYMS
avidrenearby; ivaas if; abhyetyacoming toward; irathe head;
tasyaof him; durtmanathe wicked one; jahratook away;
muinwith His fist; evasimply; agamy dear King; sahatogether
with; ca-maimthe jewel upon his head; vibhuthe almighty Lord.
TRANSLATION
The mighty Lord overtook akhaca from a great distance as if from
nearby, my dear King, and then with His fist the Lord removed the wicked
demon's head, together with his crest jewel.
TEXT 32
'!`' " '$r'' ='
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''!''!!r'r''!
922
'''''r''! ' ''! ''r'!'
akhaca nihatyaiva
maim dya bhsvaram
agrajydadt prty
payantn ca yoitm
SYNONYMS
akhacamthe demon akhaca; nihatyakilling; evamin this
manner; maimthe jewel; dyataking; bhsvarambrilliant;
agra-jyato His elder brother (Lord Balarma); adadtgave; prtywith
satisfaction; payantnmas they were watching; caand; yoitmthe
women.
TRANSLATION
Having thus killed the demon akhaca and taken away his shining jewel,
Lord Ka gave it to His elder brother with great satisfaction as the gops
watched.
PURPORT
Various gops perhaps thought that Govinda would give one of them the
valuable jewel. To prevent rivalry among them, r Ka happily gave the
jewel to His older brother, Balarma.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-fourth Chapter, of
the rmad-Bhgavatam, entitled "Nanda Mahrja Saved and akhaca
Slain."
923
35. The Gops Sing of Ka as He Wanders in the Forest
This chapter contains the songs the gops sing to express their feelings of
separation from Ka when He goes to the forest during the day.
As the gops' mood of separation from r Ka becomes ever more intense,
His names, forms, qualities and pastimes begin spontaneously manifesting in
their hearts. Thus they join together and sing as follows: "The beauty of Ka
attracts the minds of all. When He stands in His threefold-bending way and
plays upon His flute, the Siddhas' wives, flying in the sky with their husbands,
become attracted to Him and forget external reality. The bulls, cows and other
animals in the pasture become stunned in ecstasy, and they stand so still, with
the grass unchewed between their teeth, that they appear like figures in a
drawing. Indeed, even the unconscious rivers stop flowing.
"Just see! When Ka dresses Himself in forest array and calls the cows'
names by blowing on His flute, even the trees and creepers become so ecstatic
out of love that their limbs display eruptions and their sap pours down like a
torrent of tears. The sound of Ka's flute causes the cranes, swans and other
birds in the lakes to close their eyes in deep meditation, the clouds in the sky
to gently rumble, imitating the flute's vibration, and even such great
authorities in the science of music as Indra, Siva and Brahm to become
astonished. And just as we gops are anxious to offer everything we have to
Ka, so the wives of the black deer follow Him about, imitating us.
"When Ka is returning to Vraja, He constantly plays His flute while His
young companions chant His glories, and Brahm and other chief demigods
come to worship His lotus feet."
Thus the gops, feeling intense separation from Ka, sing of His pastimes.
924
TEXT 1
''! ` ='!'
!! ''' `'! ='' ''!r'
r''' d r'' r''
`'!^'^'! '!!''r''!
''' ^' ' ='!'!'
r-uka uvca
gopya ke vana yte
tam anudruta-cetasa
ka-ll pragyantyo
ninyur dukhena vsarn
SYNONYMS
r-uka uvcar ukadeva Gosvm said; gopyathe gops; keLord
Ka; vanamto the forest; ytehaving gone; tamafter Him;
anudrutachasing; cetasawhose minds; ka-llthe transcendental
pastimes of Ka; pragyantyasinging loudly; ninyuthey passed;
dukhenaunhappily; vsarnthe days.
TRANSLATION
ukadeva Gosvm said: Whenever Ka went to the forest, the minds of
the gops would run after Him, and thus the young girls sadly spent their days
singing of His pastimes.
PURPORT
925
Although the gops enjoyed direct association with Ka at night in the
rsa dance, during the day He went about His normal duties, tending His cows
in the forest. At that time the minds of the gops would run after Him, but the
young girls had to stay back in the village and do their own duties. Thus
feeling the pain of separation, they would sing about r Ka's
transcendental pastimes.
TEXTS 2-3
'!! ''' '
='!''!_ `r'='!'`''! ^'!
='^!r'' ''!'' r'=' ! '
`! '^'!_`^'+'!'r''!!
!! ''' 1 ''r' ''' ' `
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=''r'!r' ''''!'' '^''!
`!''!! !'''' r'''!
`''^' '''' ''' r''=''
r-gopya cu
vma-bhu-kta-vma-kapolo
valgita-bhrur adharrpita-veum
komalgulibhir rita-mrga
gopya rayati yatra mukunda
vyoma-yna-vanit saha siddhair
vismits tad upadhrya sa-lajj
kma-mrgaa-samarpita-citt
926
kamala yayur apasmta-nvya
SYNONYMS
r-gopya cuthe gops said; vmaleft; bhuon His arm; ktaputting;
vmaleft; kapolaHis cheek; valgitamoving; bhruHis eyebrows;
adharaupon His lips; arpitaplaced; veumHis flute; komalatender;
agulibhiwith His fingers; rita-mrgamits holes stopped; gopyaO
gops; rayativibrates; yatrawhere; mukundaLord Ka; vyomain
the sky; ynatraveling; vanitthe ladies; sahatogether with;
siddhaithe Siddha demigods; vismitamazed; tatto that;
upadhryalistening; sawith; lajjembarrassment; kmaof lust;
mrgaato the pursuit; samarpitaoffered; citttheir minds;
kamalamdistress; yayuthey experienced; apasmtaforgetting;
nvyathe belts of their dresses.
TRANSLATION
The gops said: When Mukunda vibrates the flute He has placed to His lips,
stopping its holes with His tender fingers, He rests His left cheek on His left
arm and makes His eyebrows dance. At that time the demigoddesses traveling in
the sky with their husbands, the Siddhas, become amazed. As those ladies
listen, they are embarrassed to find their minds yielding to the pursuit of lusty
desires, and in their distress they are unaware that the belts of their garments
are loosening.
PURPORT
rla Jva Gosvm states that this chapter consists of a collection of
statements the gops made at various times as they stood in small groups here
and there in Vndvana.
927
TEXTS 4-5
$r' ''''^'! ' ! r'
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hanta citram abal uteda
hra-hsa urasi sthira-vidyut
nanda-snur ayam rta-jann
narma-do yarhi kjita-veu
vndao vraja-v mga-gvo
veu-vdya-hta-cetasa rt
danta-daa-kaval dhta-kar
nidrit likhita-citram ivsan
SYNONYMS
hantaah; citramwonder; abalO girls; utahear; idamthis;
hra(brilliant) like a necklace; hsawhose smile; urasiupon the chest;
sthiramotionless; vidyutlightning; nanda-snuson of Nanda Mahrja;
ayamthis; rtatroubled; jannmfor persons; narmaof joy; dathe
giver; yarhiwhen; kjitahas vibrated; veuHis flute; vrdaain
groups; vrajakept in the pasture; vthe bulls; mgathe deer;
928
gvaand the cows; veuof the flute; vdyaby the playing; htastolen
away; cetasatheir minds; rtat a distance; dantaby their teeth;
daabit; kavalwhose mouthfuls; dhtaholding up; kartheir ears;
nidritasleep; likhitadrawn; citraman illustration; ivaas if;
santhey were.
TRANSLATION
O girls! This son of Nanda, who gives joy to the distressed, bears steady
lightning on His chest and has a smile like a jeweled necklace. Now please hear
something wonderful. When He vibrates His flute, Vraja's bulls, deer and cows,
standing in groups at a great distance, are all captivated by the sound, and they
stop chewing the food in their mouths and cock their ears. Stunned, they appear
as if asleep, or like figures in a painting.
PURPORT
The word sthira-vidyut, "steady lightning," refers to the goddess of fortune,
who resides on the chest of the Supreme Lord. When the animals of
Vndvana hear the sound of the flute, they become stunned in ecstasy, and
thus they stop chewing their food and cannot swallow it. The gops, in
separation from Ka, marvel at the extraordinary effect of the Lord's
flute-playing.
rla rdhara Svm gives the following explanation of the compound word
hra-hsa, which compares Lord Ka's smile to a necklace: "The word can
mean 'He whose smile is brilliantly clear like a jeweled necklace' or 'He whose
smile is reflected from His jeweled necklaces,' because while Ka plays the
flute He bends His head down and smiles. The word can also mean 'He whose
smile, like a jeweled necklace, casts its effulgence upon His chest' or 'He whose
necklaces shine brilliantly, just like a smile.' "
929
TEXTS 6-7
'$ !r''`''!r' ''^'!'!
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barhia-stabaka-dhtu-palair
baddha-malla-paribarha-viamba
karhicit sa-bala li sa gopair
g samhvayati yatra mukunda
tarhi bhagna-gataya sarito vai
tat-padmbuja-rajo 'nila-ntam
sphayatr vayam ivbahu-puy
prema-vepita-bhuj stimitpa
SYNONYMS
barhiaof peacocks; stabakawith the tail feathers; dhtuwith colored
minerals; palaiand with leaves; baddhaarranged; mallaof a wrestler;
paribarhathe apparel; viambaimitating; karhicitsometimes;
sa-balawith Balarma; limy dear gop; saHe; gopaiwith the
cowherd boys; gthe cows; samhvayaticalls; yatrawhen;
mukundaLord Mukunda; tarhithen; bhagnabroken; gatayatheir
930
movement; saritathe rivers; vaiindeed; tatHis; pada-ambujaof the
lotus feet; rajathe dust; anilaby the wind; ntambrought;
sphayathankering for; vayamourselves; ivajust like; abahuslight;
puythe piety to whose credit; premadue to love of God;
vepitatrembling; bhujwhose arms (waves); stimitastopped;
pawhose water.
TRANSLATION
My dear gop, sometimes Mukunda imitates the appearance of a wrestler by
decorating Himself with leaves, peacock feathers and colored minerals. Then, in
the company of Balarma and the cowherd boys, He plays His flute to call the
cows. At that time the rivers stop flowing, their water stunned by the ecstasy
they feel as they eagerly wait for the wind to bring them the dust of His lotus
feet. But like us, the rivers are not very pious, and thus they merely wait with
their arms trembling out of love.
PURPORT
The gops state here that the sound of Ka's flute causes even inanimate
objects like rivers to become conscious and then stunned in ecstasy. Just as the
gops could not always be in Ka's physical association, the rivers could not
come to the Lord's lotus feet. Although they desired the Lord, their movement
was checked by ecstasy, and their "arms," their waves, trembled with love of
Godhead.
TEXTS 8-11
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='''! !r' `'' 'r'
931
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anucarai samanuvarita-vrya
di-prua ivcala-bhti
vana-caro giri-taeu carantr
veunhvayati g sa yad hi
vana-lats tarava tmani viu
vyajayantya iva pupa-phalhy
praata-bhra-viap madhu-dhr
prema-ha-tanavo vavu sma
daranya-tilako vana-ml-
932
divya-gandha-tulas-madhu-mattai
ali-kulair alaghu gtm abham
driyan yarhi sandhita-veu
sarasi srasa-hasa-vihag
cru-gt-hta-cetasa etya
harim upsata te yata-citt
hanta mlita-do dhta-maun
SYNONYMS
anucaraiby His companions; samanuvaritabeing elaborately described;
vryawhose prowess; di-pruathe original Personality of Godhead;
ivaas if; acalaunchanging; bhtiwhose opulences; vanain the forest;
caramoving about; giriof the mountains; taesuon the sides;
carantwho are grazing; veunwith His flute; hvayaticalls; gthe
cows; saHe; yadwhen; hiindeed; vana-latthe forest creepers;
taravaand the trees; tmaniwithin themselves; viumthe Supreme
Lord, Viu; vyajayantyarevealing; ivaas if; pupawith flowers;
phalaand fruits; hyrichly endowed; praatabowed down;
bhrabecause of the weight; viapwhose branches; madhuof sweet sap;
dhrtorrents; premaout of ecstatic love; hahairs standing on end;
tanavaon whose bodies (trunks); vavu smathey have rained down;
daranyaof persons who are attractive to see; tilakathe most excellent;
vana-mlupon His garland made of forest flowers; divyadivine;
gandhawhose fragrance; tulasof the tulas flowers; madhuby the
honeylike sweetness; mattaiintoxicated; aliof bees; kulaiby the
swarms; alaghustrong; gtamthe singing; abham-desirable;
driyanthankfully acknowledging; yarhiwhen; sandhitaplaced;
veuHis flute; sarasiin the lake; srasathe cranes; hasaswans;
vihagand other birds; crucharming; gtaby the song (of His flute);
htataken away; cetasawhose minds; etyacoming forward; harimLord
Ka; upsataworship; tethey; yataunder control; cittwhose
933
minds; hantaah; mlitaclosed; datheir eyes; dhtamaintaining;
maunsilence.
TRANSLATION
Ka moves about the forest in the company of His friends, who vividly
chant the glories of His magnificent deeds. He thus appears just like the
Supreme Personality of Godhead exhibiting His inexhaustible opulences. When
the cows wander onto the mountainsides and Ka calls out to them with the
sound of His flute, the trees and creepers in the forest respond by becoming so
luxuriant with fruits and flowers that they seem to be manifesting Lord Viu
within their hearts. As their branches bend low with the weight, the filaments
on their trunks and vines stand erect out of the ecstasy of love of God, and both
the trees and the creepers pour down a rain of sweet sap.
Maddened by the divine, honeylike aroma of the t ul as flowers on the
garland Ka wears, swarms of bees sing loudly for Him, and that most
beautiful of all persons thankfully acknowledges and acclaims their song by
taking His flute to His lips and playing it. The charming flute song then steals
away the minds of the cranes, swans and other lake-dwelling birds. Indeed they
approach Ka, close their eyes and, maintaining strict silence, worship Him
by fixing their consciousness upon Him in deep meditation.
PURPORT
rla Vivantha Cakravart hkura has made several illuminating
comments on these verses. He gives the analogy that just as when householder
Vaiavas hear a sakrtana party approaching they become ecstatic and offer
obeisances, so the trees and creepers in Vndvana became ecstatic when they
heard Ka's flute and bowed low with their branches and vines. The word
daranya-tilaka in Text 10 indicates not only that the Lord is "the most
excellent (to see)," but also that He decorated Himself with attractive reddish
934
tilaka taken from the mineral rich earth of Vndvana forest.
rla Vivantha Cakravart also points out that tulas, although exalted in
many ways, is not normally considered an especially fragrant plant. However,
early in the morning tulas emits a transcendental fragrance that ordinary
people cannot perceive but that transcendental personalities fully appreciate.
The bees who are privileged to swarm about the flower garlands worn by the
Supreme Personality of Godhead certainly appreciate this fragrance, and rla
Vivantha Cakravart quotes from the Bhgavatam (3.15.19) to the effect that
the most fragrant plants in Vaikuha also appreciate the special qualifications
of Tulas-dev.
The word sandhita-veu in Text 10 indicates that Lord Ka placed His
flute firmly upon His lips. And the melody emanating from that flute is
certainly the most enchanting of sounds, as the gops describe in this chapter.
TEXTS 12-13
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saha-bala srag-avatasa-vilsa
snuu kiti-bhto vraja-devya
935
harayan yarhi veu-ravea
jta-hara uparambhati vivam
mahad-atikramaa-akita-cet
manda-mandam anugarjati megha
suhdam abhyavarat sumanobhi
chyay ca vidadhat pratapatram
SYNONYMS
saha-balatogether with Balarma; sraka flower garland; avatasaas
the ornament on His head; vilsaplayfully wearing; snuuon the sides;
kiti-bhtaof a mountain; vraja-devyaO goddesses of Vndvana (gops);
harayancreating joy; yarhiwhen; veuof His flute; raveaby the
resounding vibration; jta-harabecoming joyful; uparambhaticauses to
relish; vivamthe entire world; mahatagainst a great personality;
atikramaaof a transgression; akitafearful; cetin his mind;
manda-mandamvery gently; anugarjatithunders in response; meghathe
cloud; suhdamupon his friend; abhyavarathas rained down;
sumanobhiwith flowers; chyaywith his shade; caand;
vidadhatproviding; pratapatraman umbrella as protection from the sun.
TRANSLATION
O goddesses of Vraja, when Ka is enjoying Himself with Balarma on the
mountain slopes, playfully wearing a flower garland on the top of His head, He
engladdens all with the resonant vibrations of His flute. Thus He delights the
entire world. At that time the nearby cloud, afraid of offending a great
personality, thunders very gently in accompaniment. The cloud showers flowers
onto his dear friend Ka and shades Him from the sun like an umbrella.
TEXTS 14-15
936
='='''!! '''! '' ='''!
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`=''' !'r'`''''!
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vividha-gopa-caraeu vidagdho
veu-vdya urudh nija-ik
tava suta sati yaddhara-bimbe
datta-veur anayat svara-jt
savanaas tad upadhrya sure
akra-arva-paramehi-purog
kavaya nata-kandhara-citt
kamala yayur anicita-tattv
SYNONYMS
vividhavarious; gopaof cowherds; caraeuin the activities;
vidagdhaexpert; veuof the flute; vdyein the matter of playing;
urudhmanifold; nijaof His own production; ikwhose teachings;
tavayour; sutason; satiO pious lady (Yaod); yadwhen;
adharaupon His lips; bimbewhich are like red bimba fruits; dattaplacing;
veuHis flute; anayatHe brought forth; svaraof musical sound;
jtthe harmonic tones; savanaawith a variety of low, high and middle
937
pitches; tatthat; upadhryahearing; sura-the principal demigods;
akraIndra; arvaiva; paramehiand Brahm; pura-gheaded by;
kavayalearned scholars; natabowed; kandharatheir necks;
cittand minds; kamalam yayuthey became bewildered;
anicitaunable to ascertain; tattvits essence.
TRANSLATION
O pious mother Yaod, your son, who is expert in all the arts of herding
cows, has invented many new styles of flute-playing. When He takes His flute
to His bi mba-red lips and sends forth the tones of the harmonic scale in
variegated melodies, Brahm, iva, Indra and other chief demigods become
confused upon hearing the sound. Although they are the most learned
authorities, they cannot ascertain the essence of that music, and thus they bow
down their heads and hearts.
PURPORT
The words tava suta sati, "your son, O chaste lady," clearly indicate that at
this point mother Yaod is among the young gops as they earnestly describe
Lord Ka's glories. According to rla Vivantha Cakravart, among the
demigods led by akra (Lord Indra) were Upendra, Agni and Yamarja, among
those led by arva (Lord iva) were Ktyyan, Skanda and Gaea, and
among those led by Parameh (Lord Brahm) were the four Kumras and
Nrada. Thus the best collective intelligence in the universe could not
definitively analyze the enchanting musical arrangements of the Supreme
Lord.
TEXTS 16-17
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938
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''+' =' '!'''' ^' r'!
=''' '' '' !r'"r'=' !
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nija-padbja-dalair dhvaja-vajra
nrajkua-vicitra-lalmai
vraja-bhuva amayan khura-toda
varma-dhurya-gatir ita-veu
vrajati tena vaya sa-vilsa
vkarpita-manobhava-veg
kuja-gati gamit na vidma
kamalena kavara vasana v
SYNONYMS
nijaHis own; pada-abjaof the lotus feet; dalailike flower petals;
dhvajaof a flag; vajrathunderbolt; nrajalotus; akuaand elephant
goad; vicitravariegated; lalmaiby the markings; vrajaof Vraja;
bhuvaof the ground; amayanrelieving; khurafrom the hooves (of the
cows); todamthe pain; varmawith His body; dhuryalike an elephant's;
gatiwhose movement; itaextolled; veuwhose flute; vrajatiHe
walks; tenaby that; vayamwe; savilsaplayful; vkaawith His
glances; arpitabestowed; mana-bhavaof lust; vegwhose agitation;
kujalike that of trees; gatimwhose movement (i.e., complete lack of
939
movement); gamitattaining; na vidmawe do not recognize;
kamaleabecause of our bewilderment; kavaramthe braids of our hair;
vasanamour dress; vor.
TRANSLATION
As Ka strolls through Vraja with His lotus-petal-like feet, marking the
ground with the distinctive emblems of flag, thunderbolt, lotus and elephant
goad, He relieves the distress the ground feels from the cows' hooves. As He
plays His renowned flute, His body moves with the grace of an elephant. Thus
we gops, who become agitated by Cupid when Ka playfully glances at us,
stand as still as trees, unaware that our hair and garments are slackening.
PURPORT
Here mother Yaod is no longer in the company of the gops, who are
confidentially describing their conjugal attraction to r Ka. It is clear from
the comments of Jva Gosvm and other cryas that the statements in this
chapter were made at various times and places. This is natural, since the gops
were always absorbed in thoughts of r Ka, day and night.
TEXTS 18-19
'!'' `'!!!''' !!
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940
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mai-dhara kvacid gaayan g
mlay dayita-gandha-tulasy
praayino 'nucarasya kadse
prakipan bhujam agyata yatra
kvaita-veu-rava-vacita-citt
kam anvasata ka-ghiya
gua-garam anugatya hariyo
gopik iva vimukta-gh
SYNONYMS
mai(a string of) gems; dharaholding; kvacitsomewhere;
gaayancounting; gthe cows; mlaywith a flower garland;
dayitaof His beloved; gandhahaving the fragrance; tulasythe tulas
flowers upon which; praayinaloving; anucarasyaof a companion;
kadat some time; aseon the shoulder; prakipanthrowing;
bhujamHis arm; agyataHe sang; yatrawhen; kvaitavibrated;
veuof His flute; ravaby the sound; vacitastolen; citttheir hearts;
kamKa; anvasatathey sat down beside; kaof the black deer;
ghiyathe wives; gua-gaaof all transcendental qualities; aramthe
ocean; anugatyaapproaching; hariyathe does; gopikthe gops;
ivajust like; vimuktahaving given up; ghafor home and family;
their hopes.
TRANSLATION
941
Now Ka is standing somewhere counting His cows on a string of gems.
He wears a garland of t ul as flowers that bear the fragrance of His beloved, and
He has thrown His arm over the shoulder of an affectionate cowherd boyfriend.
As Ka plays His flute and sings, the music attracts the black deer's wives,
who approach that ocean of transcendental qualities and sit down beside Him.
Just like us cowherd girls, they have given up all hope for happiness in family
life.
PURPORT
rla Jva Gosvm explains that in the afternoon r Ka dressed Himself
in new clothing and then went out to call the cows home. rla Vivantha
Cakravart gives the following information about the transcendental cows of
Vndvana: "For each of the four colors of cowswhite, red, black and
yellowthere are twenty-five subdivisions, making a total of one hundred
colors. And such qualities as being colored like sandalwood-pulp tilaka
[speckled] or having a head shaped like a mdaga drum create eight further
groups. To count these 108 groups of cows, distinguished by color and form,
Ka is using a string of 108 jewel-beads....
"Thus when Ka calls out 'Hey Dhaval [the name of a white cow],' a
whole group of white cows come forward, and when He calls 'Has, Candan,
Gag, Mukt 'and so on, the twenty-four other groups of white cows come.
The reddish cows are called Aru, Kukuma, Sarasvat, etc., the blackish ones
ymal, Dhmal, Yamun, etc., and the yellowish ones Pt, Pigal,
Haritlik, etc. Those in the group with tilaka marks on their foreheads are
called Citrit, Citra-tilak, Drgha-tilak and Tiryak-tilak, and there are
groups known as Mdaga-mukh [mdaga-head], Siha-mukh [lion-head]
and so on.
"Thus being called by name, the cows are coming forward, and Ka,
thinking that when it is time to bring them back from the forest none should
be forgotten, is counting them on His jewel-beads."
942
TEXTS 20-21
`!' `r'`! r' `=' ''!
!! ''!! '''=' r'! ''' '!''!'
'' ' '' r'=' ='r'!
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'='!'' `''='!r''' `^'
'!''''^'''''''! '
=''r'' '' ='!!! ''
='!9!r''^'+' ''=''
kunda-dma-kta-kautuka-veo
gopa-godhana-vto yamunym
nanda-snur anaghe tava vatso
narma-da praayi vijahra
manda-vyur upavty anukla
mnayan malayaja-sparena
vandinas tam upadeva-ga ye
vdya-gta-balibhi parivavru
SYNONYMS
kundaof jasmine flowers; dmawith a garland; ktamade;
kautukaplayful; veaHis array; gopaby the cowherd boys;
godhanaand the cows; vtasurrounded; yamunymalong the Yamun;
nanda-snuthe son of Nanda Mahrja; anagheO sinless lady;
tavayour; vatsadarling child; narma-daamusing; praayimHis
943
dear companions; vijahraHe has played; mandagentle; vyuthe wind;
upavtiblows; anuklamfavorably; mnayanshowing honor;
malaya-jaof (the fragrance of) sandalwood; sparenathe touch;
vandinathose who offer praise; tamHim; upadevaof the minor
demigods; gamembers of the various categories; yewho; vdyawith
instrumental music; gtasinging; balibhiand presentation of gifts;
parivavruthey have encircled.
TRANSLATION
O sinless Yaod, your darling child, the son of Mahrja Nanda, has
festively enhanced His attire with a jasmine garland, and He is now playing
along the Yamun in the company of the cows and cowherd boys, amusing His
dear companions. The gentle breeze honors Him with its soothing fragrance of
sandalwood, while the various Upadevas, standing on all sides like panegyrists,
offer their music, singing and gifts of tribute.
PURPORT
rla Jva Gosvm explains that the gops are again in the courtyard of
mother Yaod, the queen of Vraja. They are trying to encourage her by
describing Ka's return to Vndvana after He has spent the day herding
cows and playing.
rla Vivantha Cakravart comments that the Upadevas, the minor
demigods mentioned here, include the Gandharvas, who are famous for their
celestial music and dancing.
TEXTS 22-23
='r'^'! ''!='! ''!'!
='9'!''! ''' =' (
944
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!r'=' ! ' ! "r'`r'
r'=' ''`'!'' '!'!'
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r''' r' ' 6!''' ''
='`'`+' `" !'
vatsalo vraja-gav yad aga-dhro
vandyamna-caraa pathi vddhai
ktsna-go-dhanam upohya dinnte
gta-veur anugeita-krti
utsava rama-rucpi dnm
unnayan khura-raja-churita-srak
ditsayaiti suhd-sia ea
devak-jahara-bhr uu-rja
SYNONYMS
vatsalaaffectionate; vraja-gavmto the cows of Vraja; yatbecause;
agaof the mountain; dhrathe lifter; vandyamnabeing worshiped;
caraaHis feet; pathialong the path; vddhaiby the exalted demigods;
ktsnaentire; go-dhanamthe herd of cows; upohyacollecting; dinaof
the day; anteat the end; gt-veuplaying His flute; anugaby His
companions; itapraised; krtiHis glories; utsavama festival;
ramaof fatigue; rucby His coloring; apieven; dnmfor the eyes;
unnayanraising; khurafrom the hooves (of the cows); rajawith the
dust; churitapowdered; srakHis garland; ditsaywith the desire; etiHe
is coming; suhtto His friends; iatheir desires; eathis; devakof
945
mother Yaod; jaharafrom the womb; bhborn; uu-rjamoon.
TRANSLATION
Out of great affection for the cows of Vraja, Ka became the lifter of
Govardhana Hill. At the end of the day, having rounded up all His own cows,
He plays a song on His flute, while exalted demigods standing along the path
worship His lotus feet and the cowherd boys accompanying Him chant His
glories. His garland is powdered by the dust raised by the cows' hooves, and His
beauty, enhanced by His fatigue, creates an ecstatic festival for everyone's eyes.
Eager to fulfill His friends' desires, Ka is the moon arisen from the womb of
mother Yaod.
PURPORT
According to the cryas, at this point the gops climbed into the
watchtowers of Vndvana's houses so they could see Ka as soon as possible
when He returned home. Mother Yaod was very anxious for her son to come
back, and therefore she had the tallest of the beautiful young gops climb up to
see when He would arrive. It is implied here that Ka was somewhat delayed
on the way home because His lotus feet were being worshiped by great
demigods along the path.
TEXTS 24-25
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'"''' `'` `"^'^'''!
946
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mada-vighrita-locana at
mna-da sva-suhd vana-ml
badara-pu-vadano mdu-gaa
maayan kanaka-kuala-lakmy
yadu-patir dvirada-rja-vihro
ymin-patir ivaia dinnte
mudita-vaktra upayti duranta
mocayan vraja-gav dina-tpam
SYNONYMS
madaby intoxication; vighritarolling; locanaHis eyes; atslightly;
mna-dashowing honor; sva-suhdmto His well-wishing friends;
vana-mlwearing a garland of forest flowers; badaralike a badara fruit;
puwhitish; vadanaHis face; mdusoft; gaamHis cheeks;
maayanornamenting; kanakagolden; kualaof His earrings;
lakmywith the beauty; yadu-patithe Lord of the Yadu dynasty;
dvirada-rjalike a kingly elephant; vihraHis sporting; ymin-patithe
lord of the night (the moon); ivalike; eaHe; dina-anteat the end of
the day; muditajoyful; vaktraHis face; upaytiis coming;
durantaminsurmountable; mocayandriving away; vrajaof Vraja;
gavmof the cows, or of those who are to be shown mercy; dinaof the
daytime; tpamthe painful heat.
947
TRANSLATION
As Ka respectfully greets His well-wishing friends, His eyes roll slightly
as if from intoxication. He wears a flower garland, and the beauty of His soft
cheeks is accentuated by the brilliance of His golden earrings and the whiteness
of His face, which has the color of a badara berry. With His cheerful face
resembling the moon, lord of the night, the Lord of the Yadus moves with the
grace of a regal elephant. Thus He returns in the evening, delivering the cows
of Vraja from the heat of the day.
PURPORT
The word gavm is constructed from the Sanskrit word go, which means
"cow" or "senses." Thus r Ka, by coming back to the village of Vraja,
relieved the inhabitants of Vndvana from the distress their eyes and other
senses felt during the day because of being separated from direct contact with
Him.
TEXT 26
''! ` ='!'
=' ''U''! !''
`'!^'^'!' !!''r'
' '$' r'+''!'
r'''`! '$! ''!
r-uka uvca
eva vraja-striyo rjan
ka-llnugyat
948
remire 'hasu tac-citts
tan-manask mahoday
SYNONYMS
r-uka uvcaukadeva Gosvm said; evamthus; vraja-striyathe
women of Vraja; rjanO King; ka-llabout the pastimes of Ka;
anugyatcontinuously chanting; remirethey enjoyed; ahasuduring
the days; tat-citttheir hearts absorbed in Him; tat-manasktheir minds
absorbed in Him; mahgreat; udayexperiencing a festivity.
TRANSLATION
r ukadeva Gosvm said: O King, thus during the daytime the women of
Vndvana took pleasure in continuously singing about the pastimes of Ka,
and those ladies' minds and hearts, absorbed in Him, were filled with great
festivity.
PURPORT
This verse definitely confirms that the so-called pain of the heartbroken
gops is actually great spiritual bliss. On the material platform, pain is
painperiod. But on the spiritual platform, so-called pain is simply a different
variety of spiritual ecstasy. In the Western countries, people take pleasure in
mixing different flavors of ice cream to produce wonderful combinations of
flavor. Similarly, on the spiritual platform r Ka and His devotees expertly
mix the flavors of spiritual bliss, and thus every day was a treat for the gops.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-fifth Chapter, of
the rmad-Bhgavatam, entitled "The Gops Sing of Ka as He Wanders in
the Forest."
949
36. The Slaying of Ari, the Bull Demon
This chapter describes how Ka killed Arisura and how Kasa reacted
when he learned from Nrada that Ka and Balarma were the sons of
Vasudeva.
The demon Aria wanted to kill Ka and Balarma, and thus he assumed
the form of a huge bull with sharp horns. Everyone in Ka's cowherd village
became terrified when Arisura approached it, but the Lord pacified them,
and when the bull demon charged Him He seized him by the horns and threw
him about six yards. Though weakened, Aria still wanted to attack Ka.
Thus, dripping with sweat, he charged the Lord once again. This time Ka
grabbed his horns, threw him to the ground and thrashed him like a pile of wet
clothing. The demon vomited blood and gave up his life. Then Ka and
Rma, while being honored by the demigods and cowherd boys, returned to the
village.
A short time later Nrada Muni, the great sage among the demigods, came
to see King Kasa. He informed the King that Ka and Balarma were not
Nanda's sons but rather Vasudeva's. It was out of fear of Kasa that Vasudeva
had put the two boys under Nanda's care. Furthermore, said Nrada, Kasa
would meet his death at Their hands.
Kasa shook with fear and anger when he heard all this, and in great
agitation he began thinking of how to destroy Ka and Balarma. He called
for the demons Cra and Muika and instructed them to kill the two
brothers in a wrestling match. Then he spoke to Akrra, who was expert at
executing his duties. Taking Akrra by the hand, Kasa persuaded him to go
950
to Vraja to bring the two boys to Mathur. Akrra agreed to carry out Kasa's
order and then returned home.
TEXT 1
' '!!''!`='!'
' r'O! !r'! !! B'
! =' ''+'!'
'$'$!` `r`!''
`''''' ^' =''r'!'
r bdaryair uvca
atha tarhy gato goham
ario vabhsura
mahm mah-kakut-kya
kampayan khura-vikatm
SYNONYMS
r bdaryai uvcar ukadeva Gosvm said; athanext; tarhithen;
gatacame; gohamto the cowherd village; arianamed Aria;
vabha-asurathe bull demon; mahmthe earth; mahgreat;
kakuthaving a hump; kyawhose body; kampayanmaking tremble;
khuraby his hooves; vikatmtorn.
TRANSLATION
ukadeva Goswm said: The demon Aria then came to the cowherd
village. Appearing in the form of a bull with a large hump, he made the earth
tremble as he tore it apart with his hooves.
951
PURPORT
According to the r Viu Pura, Arisura entered Ka's village at
twilight, as the Lord prepared to dance with the gops:
prodordhe kadcit tu
rssakte janrdane
trsayan sa-mado goham
aria sampgata
"Once, midway through the period of dusk, when Lord Janrdana was eager to
perform the rsa dance, Arisura madly entered the cowherd village,
terrifying everyone."
TEXT 2
+''!! ^'r'
''! ' ='^'^''$'
9'' '' =''!!
='''!!!' ! '! ('
`'r`' `' ''
' '''' r'''^'! ''
rambhama kharatara
pad ca vilikhan mahm
udyamya puccha vapri
vigrea coddharan
kicit kicic chakn mucan
mtrayan stabdha-locana
952
SYNONYMS
rambhamabellowing; khara-tarammost harshly; padwith his
hooves; caand; vilikhanscraping; mahmthe ground; udyamyaraising
upward; pucchamhis tail; vaprithe embankments; viaof his horns;
agreawith the tips; caand; uddharanlifting and tearing up; kicit
kicita little; aktstool; mucanreleasing; mtrayanurinating;
stabdhaglaring; locanahis eyes.
TRANSLATION
Arisura bellowed very harshly and pawed the ground. With his tail raised
and his eyes glaring, he began to tear up the embankments with the tips of his
horns, every now and then passing a little stool and urine.
TEXTS 3-4
'''' '! r' '!]`
'B ! !='! ' !!'
''r'r''`!^'r'! !+'!
'='r' ' +''' ' ='
'=' '!r' ''! ''''
` `9'^''!`''!
r' r'!' ]`' ''
!! '''! !! ''!N r'''
yasya nirhrditenga
953
nihurea gav nm
patanty aklato garbh
sravanti sma bhayena vai
nirvianti ghan yasya
kakudy acala-akay
ta tka-gam udvkya
gopyo gop ca tatrasu
SYNONYMS
yasyawhose; nirhrditenaby the reverberating sound; agamy dear King
(Parkit); nihurearough; gavmof cows; nmof humans;
patantifall; aklatauntimely; garbhthe embryos; sravanti smaare
miscarried; bhayenaout of fear; vaiindeed; nirviantienter;
ghanclouds; yasyawhose; kakudionto the hump; acalaas a
mountain; akayby the mistaken identification; tamhim; tkasharp;
gamwhose horns; udvkyaseeing; gopyathe cowherd women;
gopthe cowherd men; caand; tatrasubecame frightened.
TRANSLATION
My dear King, clouds hovered about sharp-horned Arisura's hump,
mistaking it for a mountain, and when the cowherd men and ladies caught sight
of the demon, they were struck with terror. Indeed, the strident reverberation
of his roar so frightened the pregnant cows and women that they lost their
fetuses in miscarriages.
PURPORT
The Vedic literature categorizes miscarriages as follows: -caturthd bhavet
srva pta pacama-ahayo/ ata rdhva prasti syt. "Up to the fourth
month a premature delivery is called srva, in the fifth and sixth months it is
954
called pta, and after this it is considered a birth (prasti)."
TEXT 5
'''!='! d =' +' r'!
!'' 'r'''' !! `^''
`'! `'! r' r' '='
!! =' '!! ''''
paavo dudruvur bht
rjan santyajya go-kulam
ka keti te sarve
govinda araa yayu
SYNONYMS
paavathe domestic animals; dudruvuran away; bhtafraid;
rjanO King; santyajyaabandoning; go-kulamthe dairy pasture; ka
ka iti"Ka, Ka"; tethey (the inhabitants of Vndvana); sarveall;
govindamto Lord Govinda; araamfor shelter; yayuwent.
TRANSLATION
The domestic animals fled the pasture in fear, O King, and all the
inhabitants rushed to Lord Govinda for shelter, crying, "Ka, Ka!"
TEXT 6
+'!='!''' r'''
!! `^' +'''='d r''
955
'! +' r' !!H!''
=' ''!' ' ''!$''r'
bhagavn api tad vkya
go-kula bhaya-vidrutam
m bhaieti girvsya
vsuram uphvayat
SYNONYMS
bhagavnthe Supreme Personality of Godhead; apiindeed; tatthat;
vkyaseeing; go-kulamthe cowherd community; bhayaout of fear;
vidrutammade to flee, or distraught; m bhaia"don't be afraid"; itithus;
girwith words; vsyapacifying; va-asuramto the bull demon;
uphvayatHe called out.
TRANSLATION
When the Supreme Lord saw the cowherd community distraught and fleeing
in fear, He calmed them, saying, "Don't be afraid." Then He called out to the
bull demon as follows.
TEXT 7
!! ''!^' '''! +''
'!'r' `''''
''' '!!r' !'!
r='''!'! !r''!'
goplai paubhir manda
956
trsitai kim asattama
mayi stari dun
tvad-vidhn durtmanm
SYNONYMS
goplaiwith the cowherds; paubhiand with their animals; mandaO
fool; trsitaiwho are frightened; kimwhat purpose; asattamaO most
wicked one; mayiwhen I (am present); starias the punisher;
dunmof the contaminated; tvat-vidhnmlike you;
durtmanmmiscreants.
TRANSLATION
You fool! What do you think you're doing, you wicked rascal, frightening
the cowherd community and their animals when I am here just to punish
corrupt miscreants like you!
TEXT 8
1r''!`! r''!'' r'! '
r'^''! ' `! '''''
'^'' ' +' '!+'! !
''!''! =''r'! $
ity sphotycyuto 'ria
tala-abdena kopayan
sakhyur ase bhujbhoga
prasryvasthito hari
957
SYNONYMS
itispeaking thus; sphotyaslapping His arms; acyutathe infallible Lord;
ariamArisura; talafrom His palms; abdenawith the sound;
kopayanangering; sakhyuof a friend; aseover the shoulder;
bhujaHis arm; bhogam(which is like) a serpent's body;
prasryathrowing; avasthitawas standing; hariLord Hari.
TRANSLATION
Having spoken these words, the infallible Lord Hari slapped His arms with
His palms, further angering Aria with the loud sound. The Lord then casually
threw His mighty, serpentine arm over the shoulder of a friend and stood facing
the demon.
PURPORT
Lord Ka showed His contempt for the ignorant demon.
TEXT 9
'! '''' =' `! ''r'! '
^' !!=''' ('^''
9r'' ''' '
`( `'!' ''!='r'
so 'py eva kopito 'ria
khurevanim ullikhan
udyat-puccha-bhraman-megha
kruddha kam updravat
958
SYNONYMS
sahe; apiindeed; evamin this way; kopitaangered; ariaAria;
khureawith his hoof; avanimthe earth; ullikhanscratching;
udyatraised; pucchawithin his tail; bhramanwandering;
meghaclouds; kruddhafurious; kamtoward Lord Ka;
updravathe charged.
TRANSLATION
Thus provoked, Aria pawed the ground with one of his hooves and then,
with the clouds hovering around his upraised tail, furiously charged Ka.
TEXT 10
'''r'='''!!!'
r'''!' ^'! ''! ''' r''
``!''''!='' ! '
1' `! ''!''' '!
agra-nyasta-vigra
stabdhsg-locano 'cyutam
kakipydravat tram
indra-mukto 'anir yath
SYNONYMS
agraforward; nyastapointing; viaof his horns; agrathe front;
stabdhaglaring; askbloody; locanahis eyes; acyutamat Lord Ka;
kaa-kipyalooking sideways; adravathe ran; tramat full speed;
959
indra-muktareleased by King Indra; aania thunderbolt; yathlike.
TRANSLATION
Pointing the tips of his horns straight ahead and glaring menacingly at Lord
Ka from the corners of his bloodshot eyes, Aria rushed toward Him at full
speed, like a thunderbolt hurled by Indra.
TEXT 11
! $r='! ' ]`''! r' ='!
!'! ''!' '
'r''''! ='!$ +'!='!'
!' 'r'!' '''!
ghtv gayos ta v
adaa padni sa
pratyapovha bhagavn
gaja prati-gaja yath
SYNONYMS
ghtvseizing; gayoby the horns; tamhim; vaiindeed;
adaa-eighteen; padnisteps; saHe; pratyapovhathrew back;
bhagavnthe Supreme Lord; gajaan elephant; prati-gajama rival
elephant; yathlike.
TRANSLATION
The Supreme Lord Ka seized Arisura by the horns and threw him back
960
eighteen steps, just as an elephant might do when fighting a rival elephant.
TEXT 12
'! '''='(! +'!='r'!
'' '`r'!'' 'r=''
!''r'r='?''='! ]`!
'H'' `! ''' r'
so 'paviddho bhagavat
punar utthya satvaram
patat svinna-sarvgo
nivasan krodha-mrcchita
SYNONYMS
sahe; apaviddhathrown back; bhagavatby the Lord; punaagain;
utthyarising; satvaramquickly; patatattacked; svinnasweating;
sarvaall; agahis limbs; nivasanbreathing hard; krodhaby anger;
mrcchitastupefied.
TRANSLATION
Thus repulsed by the Supreme Lord, the bull demon got up and, breathing
hard and sweating all over his body, again charged Him in a mindless rage.
TEXT 13
r''!''r'r' ' '! O ' ]`''!
''! ''!`'' '''!r'' +' r'^'
961
''''"''!'!' '''! ''
`r='! ='''!! ' ''!' '! '''r'r'
tam patanta sa nighya gayo
pad samkramya niptya bh-tale
nipaym sa yathrdram ambara
ktv viena jaghna so 'patat
SYNONYMS
tamhim; patantamattacking; saHe; nighyaseizing; gayoby
the horns; padwith His foot; samkramyatreading; niptyamaking him
fall; bh-taleonto the ground; nipaym saHe beat him; yathlike;
ardramwet; ambarama garment; ktvmaking; vienawith his horn;
jaghnastruck; sahe; apatatfell.
TRANSLATION
As Aria attacked, Lord Ka seized him by the horns and knocked him to
the ground with His foot. The Lord then thrashed him as if he were a wet
cloth, and finally He yanked out one of the demon's horns and struck him with
it until he lay prostrate.
TEXT 14
' =''' ''! `r'' r' ''
''' N ''!!''=''r' '!
'!!' ` ' `r' ' '''
'' ''' `r'! $'" ' !
962
asg vaman mtra-akt samutsjan
kipa ca pdn anavasthitekaa
jagma kcchra nirter atha kaya
pupai kiranto harim ire sur
SYNONYMS
askblood; vamanvomiting; mtraurine; aktand feces;
samutsjanprofusely excreting; kipanthrowing about; caand;
pdnhis legs; anavasthitaunsteady; kaahis eyes; jagmahe went;
kcchramwith pain; nirteof Death; athathen; kayamto the abode;
pupaiflowers; kirantascattering; harimupon Lord Ka;
direworshiped; surathe demigods.
TRANSLATION
Vomiting blood and profusely excreting stool and urine, kicking his legs and
rolling his eyes about, Arisura thus went painfully to the abode of Death.
The demigods honored Lord Ka by scattering flowers upon Him.
TEXT 15
=' ` `1' $r='!
r' '''!' '!r'+'
='=' '! !! B ''^'!
!! '''! ''''! r'='
eva kukudmina hatv
styamna dvijtibhi
vivea goha sa-balo
963
gopn nayanotsava
SYNONYMS
evamthus; kukudminamthe humped (bull demon); hatvkilling;
styamnabeing praised; dvijtibhiby the brhmaas; viveaHe
entered; gohamthe cowherd village; sa-balatogether with Lord
Balarma; gopnmof the gops; nayanafor the eyes; utsavawho is a
festival.
TRANSLATION
Having thus killed the bull demon Aria, He who is a festival for the gops'
eyes entered the cowherd village with Balarma.
PURPORT
This verse exemplifies the sublime contrast of spiritual qualities within r
Ka. In one four-line verse we simultaneously learn that Lord Ka killed a
powerful and wicked demon and that His boyish beauty gave festive pleasure
to His young girlfriends. Lord Ka is as hard as a thunderbolt or as soft as a
rose, depending on our attitude toward Him. The demon Aria wanted to kill
Ka and all His friends, so the Lord beat him into a wet rag and killed him.
The gops, however, loved Ka, and thus the Lord boyishly reciprocated their
conjugal feelings.
TEXT 16
'$r' r''
`'! '!< r'`' !!
`'!''!'!$ +'!='!'
964
'!! =''! '
arie nihate daitye
kendbhuta-karma
kasythha bhagavn
nrado deva-darana
SYNONYMS
arieAria; nihatehaving been killed; daityethe demon; kenaby
Ka; adbhuta-karmawhose activities are wonderful; kasyato
Kasa; athathen; haspoke; bhagavnthe powerful sage;
nradaNrada; deva-daranawhose vision is godly.
TRANSLATION
After Arisura had been killed by Ka, who acts wonderfully, Nrada
Muni went to speak to King Kasa. That powerful sage of godly vision
addressed the King as follows.
PURPORT
The term deva-darana can be understood in many ways, all of which are
consistent with the context and purport of this narration. Deva means "God,"
and darana means "seeing" or "an audience with a great personality." Thus
deva-darana, a name for Nrada Muni, indicates that Nrada has attained the
perfection of seeing God, that getting Nrada's audience is as good as getting
God's (since Nrada is a pure representative of the Lord), and also that
Nrada's audience is as good as that of the demigods, who are also known as
devas. That there are all these meanings of the term deva-darana reveals
something of the richness of the rmad-Bhgavatam's language.
From the Puras, rla Vivantha Cakravart hkura has quoted twenty
965
verses describing a joking conversation between Rdh and Ka that took
place after Ka had killed the demon Aria. This conversation, so kindly
quoted by the crya, describes the origin of Rdh-kua and yma-kua,
Rdh's and Ka's bathing ponds. The verses are as follows:
msmn spdya vabhrdana hanta mugdh
ghoro 'suro 'yam ayi ka tad apy aya gau
vtro yath dvija ihsty ayi nikti ki
udhyed bhavs tri-bhuvana-sthita-trtha-kcchrt
"The innocent young gops said, 'Ah, Ka, don't touch us now, O killer of a
bull! Alas, even though Aria was a terrible demon, still he was a male cow, so
You will have to undergo atonement, just as Lord Indra did after killing
Vtrsura. But how can You purify Yourself without going to the trouble of
visiting every single holy place in the three worlds?' "
ki paryami bhuvanny adhunaiva sarv
nya trtha-vitat karavi tsu
snna vilokayata tvad ida mukunda
procyaiva tatra ktavn bata pri-ghtam
"[Ka replied,] 'Why should I have to wander throughout the entire universe?
I will at once bring all the countless pilgrimage places here and take My bath
in them. Just watch!' With this, Lord Mukunda struck His heel on the ground."
ptlato jalam ida kila bhogavaty
ytam atra nikhil api trtha-sagh
gacchateti bhagavad-vacas ta etya
tatraiva rejur atha ka uvca gop
"[Then He said,] 'This is the water of the Bhogavat River, coming from the
Ptla region. And now, O holy places, all of you please come here!' When the
Supreme Lord had spoken these words, all the holy places went there and
966
appeared before Him. Ka then addressed the gops as follows."
trthni payata harer vacas tavaiva
naiva pratma iti t atha trtha-vary
procu ktjali-pu lavabdhir asmi
krbdhir asmi utmara-drghiksmi
" 'See all the holy places!'
"But the gops replied, 'We don't see them as You describe.'
"Then those best of holy places, joining their palms in supplication, spoke
up:
" 'I am the salt ocean.'
" 'I am the ocean of milk.'
" 'I am the Amara-drghik.' "
oo 'pi sindhur aham asmi bhavmi tmra-
par ca pukaram aha ca sarasvat ca
godvar ravi-sut sarayu praygo
revsmi payata jala kuruta prattim
" 'I am the river oa.'
" 'I am the Sindhu.'
" 'I am the Tmrapar.'
" 'I am the holy place Pukara.'
" 'I am the river Sarasvat.'
" 'And we are the Godvar, Yamun and Rev rivers and the confluence of
rivers at Prayga. Just see our waters!' "
sntv tato harir ati-prajagalbha eva
uddha saro 'py akarava sthita-sarva-trtham
967
yumbhir tma-januha kto na dharma
ko 'pi kitv atha sakhr nijagda rdh
"After purifying Himself by bathing, Lord Hari became quite arrogant and
said, 'I have produced a pond containing all the various holy places, whereas
you gops must never have executed any religious duties on this earth for the
pleasure of Lord Brahm.' Then rmat Rdhr addressed Her girlfriends as
follows."
krya maypy ati-manohara-kuam eka
tasmd yatadhvam iti tad-vacanena tbhi
r-ka-kua-taa-pacima-diya-mando
garta kto vabha-daitya-khurair vyaloki
" 'I must create an even more beautiful pond. So go to work!' Having heard
these words, the gops saw that Arisura's hooves had dug a shallow ditch just
west of r Ka's pond."
tatrrdra-mn-mdula-gola-tat prati-sva-
hastoddht anati-dra-gat vidhya
divya sara prakaita ghaik-dvayena
tbhir vilokya sarasa smarate sma ka
"At that nearby spot, all the gops began digging up lumps of soft mud with
their hands, and in this way a divine pond manifested in the short span of an
hour. Ka was astonished to see the lake they produced."
proce ca trtha-salilai pariprayaitan
mat-kuata sarasijki sahlibhis tvam
rdh tad na na na neti jagda yasmt
tvat-kua-nram uru-go-vadha-ptakktam
968
"He said, 'Go ahead, lotus-eyed one. You and Your companions should fill
this pond with water from Mine.'
"But Rdh replied, 'No, no, no, no! This is impossible, since the water of
Your pond is contaminated by Your terrible sin of killing a cow.' "
htya puya-salila ata-koi-kumbhai
sakhy-arbudena saha mnasa-jhnavta
etat sara sva-madhun paripraymi
tenaiva krtim atul tanavni loke
" 'I will have My countless gop companions bring the pure water of the
Mnasa-gag here in billions of pots. In this way I will fill this lake with My
own water and thus make its renown unequaled in the entire world.' "
kegitena sahasaitya samasta-trtha-
sakhyas tadya-saraso dhta-divya-mrti
tuva tatra vabhnu-sut praamya
bhakty ktjali-pua sravad-asra-dhra
"Lord Ka then gestured to a heavenly personality who was an intimate
associate of all the holy places. Suddenly that person rose up out of Ka's
pond and bowed down to the daughter of r Vabhnu [Rdhr]. Then,
with palms joined and tears pouring from his eyes, he began praying to Her in
devotion."
devi tvadya-mahimnam avaiti sarva
strrtha-vin na ca vidhir na haro na lakm
kintv eka eva pururtha-iromais tvat-
prasveda-mrjana-para svayam eva ka
" 'O goddess, even Lord Brahm himself, the knower of all scriptures,
cannot understand Your glories, nor can Lord iva or Lakm. Only Ka, the
969
supreme goal of all human endeavor, can understand them, and thus He feels
obliged to personally make sure that You can wash away Your perspiration
when You are fatigued.' "
ya cru-yvaka-rasena bhavat-padbjam
rajya npuram aho nidadhti nityam
prpya tvadya-nayanbja-taa-prasda
sva manyate parama-dhanyatama prahyan
tasyjayaiva sahas vayam jagma
tat-pri-gha-kta-kua-vare vasma
tva cet prasdasi karoi kp-kaka
tarhy eva tara-viap phalito bhaven na
" 'He is always anointing Your lotus feet with nectarean cru and yvaka
and decorating them with ankle bells, and He rejoices and feels most fortunate
simply by satisfying the tips of the toes of Your lotus feet. On His order we
have immediately come here to live in this most excellent pond, which He
created by one stroke of His heel. But only if You now feel satisfied with us
and bestow upon us Your merciful glance will the tree of our desire bear fruit.' "
rutv stuti nikhila-trtha-gaasya tu
prha sma taram ayi vedayateti rdh
yma tvadya-saras sa-phal bhavma
ity eva no vara iti prakaa tadocu
"Hearing this prayer spoken by the representative of the full assembly of
holy places, r Rdh was pleased and said, 'So, kindly tell Me your desire.'
"They then told Her plainly, 'Our lives would be successful if we could come
to Your pond. That is the benediction we desire.' "
gacchateti vabhnu-sut smitsy
970
provca knta-vadanbja-dhtki-ko
sakhyo 'pi tatra kta-sammataya sukhbdhau
magn virejur akhil sthira-jagam ca
"Glancing at Her beloved from the corners of Her eyes, the daughter of
Vabhnu replied with a smile, 'Please come.' Her gop companions all agreed
with Her decision and became immersed in the ocean of happiness. Indeed, the
beauty of all creatures, both mobile and stationary, was enhanced."
prpya prasdam atha te vabhnujy
r-ka-kua-gata-trtha-var prasahya
bhittveva bhittim ati-vegata eva rdh-
kua vyadhu sva-salilai paripram eva
"Thus gaining the grace of rmat Rdhr, the holy rivers and lakes in
r Ka-kua forcibly broke through its boundary walls and swiftly filled
Rdh-kua with their waters."
proce hari priyatame tava kuam etan
mat-kuato 'pi mahimdhikam astu loke
atraiva me salila-kelir ihaiva nitya
snna yath tvam asi tadvad ida saro me
"Lord Hari then said, 'My dear Rdh, may this pond of Yours become even
more world-renowned than Mine. I will always come here to bathe and to
enjoy My water pastimes. Indeed, this lake is as dear to Me as You are.' "
rdhbravd aham api sva-sakhbhir etya
snsymy aria-ata-mardanam astu tasya
yo 'ria-mardana-sarasy uru-bhaktir atra
snyd vasen mama sa eva mah-priyo 'stu
971
"Rdh replied, 'I will come to bathe in Your pond as well, even though You
may kill hundreds of Aria demons here. In the future, anyone who has
intense devotion for this lake, which is on the spot where You chastised
Arisura, and who bathes or resides here is sure to become very dear to Me.' "
rsotsava prakurute sma ca tatra rtrau
kmbuda kta-mah-rasa-hara-vara
r-rdhik-pravara-vidyud alakta-rs
trailokya-madhya-vitat-kta-divya-krti
"That night Lord Ka initiated a rsa dance at Rdh-kua, generating a
torrent of the greatest mood of splendorous pleasure. r Ka resembled a
cloud, and rmat Rdhr a brilliant flash of lightning filling the sky with
abundant beauty. In this way Their divine glories permeated the expanses of
the three worlds."
As a final note, it should be mentioned that Nrada Muni, being a great
sage, understood that the killing of Aria more or less concluded the pastimes
of Ka in Vndvana. Therefore Nrada, anxious to facilitate the transferal
of Ka's pastimes to Mathur, approached Kasa and addressed him as
follows.
TEXT 17
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972
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yaody sut kany
devaky kam eva ca
rma ca rohi-putra
vasudevena bibhyat
nyastau sva-mitre nande vai
ybhy te puru hat
SYNONYMS
yaodyof Yaod; sutmthe daughter; kanymthe female child;
devakyof Devak; kamKa; eva caalso; rmamBalarma;
caand; rohi-putramthe son of Rohi; vasudevenaby Vasudeva;
bibhyatwho was afraid; nyastauplaced; sva-mitrewith his friend;
nandeNanda Mahrja; vaiindeed; ybhymby which two; teyour;
purumen; hathave been killed.
TRANSLATION
[Nrada told Kasa:] Yaod's child was actually a daughter, and Ka is
the son of Devak. Also, Rma is the son of Rohi. Out of fear, Vasudeva
entrusted Ka and Balarma to his friend Nanda Mahrja, and it is these two
boys who have killed your men.
PURPORT
Kasa had been led to believe that Ka was the son of Yaod and that
Devak's eighth child had been a daughter. The identity of Devak's eighth
child was extremely important to Kasa because a prophecy had foretold that
her eighth child would kill him. Here Nrada informs the King that the eighth
child of Devak was the formidable Ka, thus implying that the prophecy
973
should be taken very seriously. Having received this information, Kasa
obviously will now do everything in his power to kill Ka and Balarma.
TEXT 18
''!'' r'<! '''r'
`! ''!r''^'r' ''
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niamya tad bhoja-pati
kopt pracalitendriya
nitam asim datta
vasudeva-jighsay
SYNONYMS
niamyahearing; tatthat; bhoja-patithe lord of the Bhoja dynasty
(Kasa); koptout of anger; pracalitadisturbed; indriyahis senses;
nitamsharp; asima sword; dattatook up; vasudeva-jighsaywith
the desire to kill Vasudeva.
TRANSLATION
Upon hearing this, the master of the Bhojas became furious and lost control
of his senses. He picked up a sharp sword to kill Vasudeva.
TEXT 19
'='!r'! '! '
974
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nivrito nradena
tat-sutau mtyum tmana
jtv loha-mayai pair
babandha saha bhryay
SYNONYMS
nivritachecked; nradenaby Nrada; tat-sutauhis two sons;
mtyumdeath; tmanahis own; jtvunderstanding;
loha-mayaimade of iron; paiwith shackles; babandhahe bound up
(Vasudeva); sahatogether with; bhryayhis wife.
TRANSLATION
But Nrada restrained Kasa by reminding him that it was the two sons of
Vasudeva who would cause his death. Kasa then had Vasudeva and his wife
shackled in iron chains.
PURPORT
Kasa realized that there was no use in killing Vasudeva, since it was
Vasudeva's sons, Ka and Balarma, who were to kill him. According to the
cryas, Nrada also advised Kasa that if he killed Vasudeva the two young
boys might flee and that it was therefore better not to kill him. Rather, Nrada
recommended, Kasa should bring Ka and Balarma to Kasa's capital
city, Mathur.
rla Vivantha Cakravart points out that Nrada did not act inimically
975
toward the great devotees Vasudeva and Devak when he revealed this
information to Kasa. In fact, as explained in the Eleventh Canto, Vasudeva
was grateful to Nrada because he was arranging for Kasa's death at Ka's
hands, and further arranging for Ka to come and live in Mathur, where
His loving father could associate with Him.
TEXT 20
'r'''!r' r' ='''!
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pratiyte tu devarau
kasa bhya keinam
preaym sa hanyet
bhavat rma-keavau
SYNONYMS
pratiytehaving left; tuthen; deva-authe sage among the demigods;
kasaKing Kasa; bhyaaddressing; keinamthe demon Ke;
preaym sahe sent him; hanyetmthe two should be killed; bhavatby
you; rma-keavauBalarma and Ka.
TRANSLATION
After Nrada left, King Kasa summoned Ke and ordered him, "Go kill
Rma and Ka."
976
PURPORT
Before having Ka and Balarma brought to Mathur, Kasa tried
sending one more demon to Vndvana.
TEXT 21
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tato muika-cra
ala-toalakdikn
amtyn hastip caiva
samhyha bhoja-r
SYNONYMS
tatathen; muika-cra-ala-toalaka-diknMuika, Cra, ala,
Toala and others; amtynhis ministers; hasti-pnhis elephant-keepers;
ca evaalso; samhyacalling together; haspoke; bhoja-rthe King of
the Bhojas.
TRANSLATION
The King of the Bhojas next called for his ministers, headed by Muika,
Cra, ala and Toala, and also for his elephant-keepers. The King addressed
them as follows.
977
TEXTS 22-23
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bho bho niamyatm etad
vra-cra-muikau
nanda-vraje kilste
sutv nakadundubhe
rma-kau tato mahya
mtyu kila nidarita
bhavadbhym iha samprptau
hanyet malla-llay
SYNONYMS
bho bhomy dear (advisers); niamyatmplease listen; etatto this;
vraO heroes; cra-muikauCra and Muika; nanda-vrajein the
cowherd village of Nanda; kilaindeed; steare living; sutauthe two
sons; nakadundubheof Vasudeva; rma-kauRma and Ka;
tatafrom Them; mahyammy; mtyudeath; kilaindeed;
nidaritahas been indicated; bhavadbhymby you two; ihahere;
978
samprptaubrought; hanyetmThey should be killed; mallaof wrestling;
llayon the pretext of the sport.
TRANSLATION
My dear heroic Cra and Muika, please hear this. Rma and Ka, the
sons of nakadundubhi [Vasudeva], are living in Nanda's cowherd village. It
has been predicted that these two boys will be the cause of my death. When
They are brought here, kill Them on the pretext of engaging Them in a
wrestling match.
TEXT 24
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mac kriyant vividh
malla-raga-paririt
paur jnapad sarve
payantu svaira-sayugam
SYNONYMS
mancstages; kriyantmshould be built; vividhvarious;
malla-ragaa wrestling ring; pariritsurrounding; paurthe residents
of the city; jnapadand the residents of the outlying districts; sarveall;
payantushould see; svairavoluntarily participated in; sayugamthe
competition.
979
TRANSLATION
Erect a wrestling ring with many surrounding viewing stands, and bring all
the residents of the city and the outlying districts to see the open competition.
PURPORT
The word mac refers to platforms constructed with large pillars. Kasa
wanted a festive atmosphere so that Ka and Balarma would not be afraid
to come.
TEXT 25
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mahmtra tvay bhadra
raga-dvry upanyatm
dvipa kuvalaypo
jahi tena mamhitau
SYNONYMS
mah-mtraO elephant-keeper; tvayby you; bhadramy good man;
ragaof the arena; dvrito the doorway; upanyatmshould be brought;
dvipathe elephant; kuvalaypanamed Kuvalaypa; jahidestroy;
tenawith that (elephant); mamamy; ahitauenemies.
980
TRANSLATION
You, elephant-keeper, my good man, should position the elephant
Kuvalaypa at the entrance to the wrestling arena and have him kill my two
enemies.
TEXT 26
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rabhyat dhanur-yga
caturday yath-vidhi
viasantu pan medhyn
bhta-rjya mhue
SYNONYMS
rabhyatmshould be commenced; dhanu-ygathe bow sacrifice;
caturdaymon the fourteenth day of the month; yath-vidhiin
accordance with Vedic injunctions; viasantuoffer in sacrifice;
pananimals; medhynwhich are fit to be offered; bhta-rjyato Lord
iva, the lord of ghostly spirits; mhuethe giver of benedictions.
TRANSLATION
Commence the bow sacrifice on the Caturda day in accordance with the
relevant Vedic injunctions. In ritual slaughter offer the appropriate kinds of
981
animals to the magnanimous Lord iva.
TEXT 27
1r''!5'!'''!' r''5'
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ity jpyrtha-tantra-ja
hya yadu-pugavam
ghtv pin pi
tato 'krram uvca ha
SYNONYMS
itiwith these words; jpyaordering; arthaof personal interest and
advantage; tantraof the doctrine; jathe knower; hyacalling for;
yadu-pugavamthe most eminent of the Yadus; ghtvtaking;
pinwith his own hand; pimhis hand; tatathen; akrramto
Akrra; uvca hahe said.
TRANSLATION
Having thus commanded his ministers, Kasa next called for Akrra, the
most eminent of the Yadus. Kasa knew the art of securing personal advantage,
and thus he took Akrra's hand in his own and spoke to him as follows.
TEXT 28
982
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bho bho dna-pate mahya
kriyat maitram dta
nnyas tvatto hitatamo
vidyate bhoja-viu
SYNONYMS
bho bhomy dear; dnaof charity; patemaster; mahyamfor me;
kriyatmplease do; maitrama friendly favor; dtaout of respect;
nanone; anyaother; tvattathan yourself; hita-tamawho acts most
favorably; vidyateexists; bhoja-viuamong the Bhojas and Vis.
TRANSLATION
My dear Akrra, most charitable one, please do me a friendly favor out of
respect. Among the Bhojas and Vis, there is no one else as kind to us as you.
TEXT 29
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983
atas tvm rita saumya
krya-gaurava-sdhanam
yathendro vium ritya
svrtham adhyagamad vibhu
SYNONYMS
atatherefore; tvmon you; rita(I am) depending; saumyaO gentle
one; kryaprescribed duties; gauravasoberly; sdhanamwho executes;
yathas similarly; indraIndra; viumLord Viu; rityataking
shelter of; sva-arthamhis goals; adhyagamatachieved; vibhuthe
powerful King of heaven.
TRANSLATION
Gentle Akrra, you always carry out your duties soberly, and therefore I am
depending on you, just as powerful Indra took shelter of Lord Viu to achieve
his goals.
TEXT 30
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gaccha nanda-vraja tatra
sutv nakadundubhe
ste tv ihnena
rathennaya m ciram
984
SYNONYMS
gacchago; nanda-vrajamto the cowherd village of Nanda; tatrathere;
sutauthe two sons; nakadundubheof Vasudeva; steare living;
tauThem; ihahere; anenaby this; rathenachariot; nayabring; m
ciramwithout delay.
TRANSLATION
Please go to Nanda's village, where the two sons of nakadundubhi are
living, and without delay bring Them here on this chariot.
PURPORT
rla Vivantha Cakravart gives the following interesting note: "When
King Kasa said 'with this chariot,' he pointed with his index finger to a
brand-new, attractive chariot. Kasa thought that since Akrra was innocent
by nature, when he saw this fine, new vehicle he would naturally want to drive
it and quickly bring the two boys back. But the actual reason Akrra went on a
new chariot was that it would have been clearly inappropriate for the Supreme
Personality of Godhead to mount a chariot that had already been enjoyed by
the wicked Kasa."
TEXT 31
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985
nisa kila me mtyur
devair vaikuha-sarayai
tv naya sama gopair
nanddyai sbhyupyanai
SYNONYMS
nisasent; kilaindeed; memy; mtyudeath; devaiby the
demigods; vaikuhaof Lord Viu; sarayaiwho take shelter; tauthe
two of Them; nayabring; samamtogether with; gopaithe cowherd
men; nanda-dyaiheaded by Nanda; sawith; abhyupyanaigifts.
TRANSLATION
The demigods, who are under the protection of Viu, have sent these two
boys as my death. Bring Them here, and also have Nanda and the other
cowherd men come with gifts of tribute.
TEXT 32
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ghtayiya ihntau
kla-kalpena hastin
yadi muktau tato mallair
ghtaye vaidyutopamai
986
SYNONYMS
ghtayiyeI shall have Them killed; ihahere; ntaubrought;
kla-kalpenalike death itself; hastinby the elephant; yadiif;
muktauThey go free; tatathen; mallaiby wrestlers; ghtayeI will
have killed; vaidyutalightning; upamaijust like.
TRANSLATION
After you bring Ka and Balarma, I will have Them killed by my
elephant, who is as powerful as death itself. And if by chance They escape from
him, I will have Them killed by my wrestlers, who are as strong as lightning.
TEXT 33
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tayor nihatayos taptn
vasudeva-purogamn
tad-bandhn nihaniymi
vi-bhoja-darhakn
SYNONYMS
tayothe two of Them; nihatayowhen They are killed;
taptntormented; vasudeva-purogamnled by Vasudeva;
tad-bandhnTheir relatives; nihaniymiI will kill;
987
vi-bhoja-darhaknthe Vis, Bhojas and Darhas.
TRANSLATION
When these two have been killed, I will kill Vasudeva and all Their
lamenting relativesthe Vis, Bhojas and Darhas.
PURPORT
Even today there are wicked political leaders throughout the world who
make such plans and even carry them out.
TEXT 34
'' ' ' ''r'
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ugrasena ca pitara
sthavira rjya-kmuka
tad-bhrtara devaka ca
ye cnye vidvio mama
SYNONYMS
ugrasenamKing Ugrasena; caand; pitarammy father; sthaviramold;
rjyafor the kingdom; kmukamgreedy; tat-bhrtaramhis brother;
devakamDevaka; caalso; yewho; caand; anyeothers;
vidviaenemies; mamamy.
988
TRANSLATION
I will also kill my old father, Ugrasena, who is greedy for my kingdom, and I
will kill his brother Devaka and all my other enemies as well.
TEXT 35
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tata cai mah mitra
bhavitr naa-kaak
SYNONYMS
tatathen; caand; ethis; mahearth; mitraO friend; bhavitrwill
be; naadestroyed; kaakher thorns.
TRANSLATION
Then, my friend, this earth will be free of thorns.
TEXT 36
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989
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jarsandho mama gurur
dvivido dayita sakh
ambaro narako bo
mayy eva kta-sauhd
tair aha sura-pakyn
hatv bhokye mah npn
SYNONYMS
jarsandhaJarsandha; mamamy; guruelder (father-in-law);
dvividaDvivida; dayitamy dear; sakhfriend; ambaraambara;
narakaNaraka; baBa; mayifor me; evaindeed;
kta-sauhdwho have strong friendship; taiwith them; aham1;
suraof the demigods; pakynthose who are allies; hatvkilling;
bhokyewill enjoy; mahmthe earth; npnthe kings.
TRANSLATION
My elder relative Jarsandha and my dear friend Dvivida are solid
well-wishers of mine, as are ambara, Naraka and Ba. I will use them all to
kill off those kings who are allied with the demigods, and then I will rule the
earth.
TEXT 37
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990
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etaj jtvnaya kipra
rma-kv ihrbhakau
dhanur-makha-nirkrtha
drau yadu-pura-riyam
SYNONYMS
etatthis; jtvknowing; nayabring; kipramquickly;
rma-kauRma and Ka; iha-here; arbhakauthe young boys;
dhanu-makha-the bow sacrifice; nirk-arthamin order to witness;
draumto see; yadu-puraof the capital city of the Yadu dynasty;
riyamthe opulence.
TRANSLATION
Now that you understand my intentions, please go at once and bring Ka
and Balarma to watch the bow sacrifice and see the opulence of the Yadus'
capital.
TEXT 38
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r-akrra uvca
991
rjan manita sadhryak
tava svvadya-mrjanam
siddhy-asiddhyo sama kuryd
daiva hi phala-sdhanam
SYNONYMS
r-akrra uvcar Akrra said; rjanO King; manitamthe thinking;
sadhryakperfect; tavayour; svayour own; avadyamisfortune;
mrjanamwhich will wash away; siddhi-asiddhyoin both success and
failure; samamequal; kurytone should act; daivamdestiny; hiafter all;
phalathe fruit, result; sdhanamthe cause of achieving.
TRANSLATION
r Akrra said: O King, you have expertly devised a process to free yourself
of misfortune. Still, one should be equal in success and failure, since it is
certainly destiny that produces the results of one's work.
TEXT 39
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manorathn karoty uccair
jano daiva-hatn api
yujyate hara-okbhy
tathpy j karomi te
992
SYNONYMS
mana-rathnhis desires; karoticarries out; uccaifervently; jana-the
average person; daivaby Providence; hatnthwarted; api-even though;
yujyatehe is confronted; hara-okbhymby happiness and distress; tath
apinonetheless; jmorder; karomiI will do; teyour.
TRANSLATION
An ordinary person is determined lo act on his desires even when fate
prevents their fulfillment. Therefore he encounters both happiness and distress.
Yet even though such is the case, I will execute your order.
PURPORT
rla Vivantha Cakravart explains that although what Akrra said was
courteous and encouraging, his hidden meaning was far different. What he
really meant was this: "Your plan is not fit to execute, yet I will carry it out
since you are the King and I am your subject, and in any case, you are about to
die."
TEXT 40
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993
r-uka uvca
evam diya ckrra
mantria ca vijya sa
pravivea gha kasas
tathkrra svam layam
SYNONYMS
r-uka uvcaukadeva Gosvm said; evamthus; diyainstructing;
caand; akrramAkrra; mantriahis ministers; caand;
visjyadismissing; sahe; praviveaentered; ghamhis quarters;
kasaKasa; tathalso; akrraAkrra; svamhis own;
layamresidence.
TRANSLATION
ukadeva Gosvm said: Having thus instructed Akrra, King Kasa
dismissed his ministers and retired to his quarters, and Akrra returned home.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-sixth Chapter, of
the rmad-Bhgavatam, entitled "The Slaying of Ari, the Bull Demon."
37. The Killing of the Demons Kei and Vyoma
This chapter describes the killing of the horse demon, Ke; Nrada's
glorification of Lord Ka's future pastimes; and Ka's killing of Vyomsura.
994
On Kasa's order the Kei demon assumed the form of a huge horse and
went to Vraja. As he approached, his loud neighing terrified all the
inhabitants, and they began looking for r Ka. When He saw the demon,
Ka came forward and challenged him to come near. Ke charged Ka and
tried to strike Him with his front legs, but the Lord seized them, whirled the
demon around several times, and then threw him a distance of one hundred
bow-lengths. Ke remained unconscious for some time. When the demon
regained consciousness, he furiously charged Ka again, his mouth agape.
The Lord then thrust His left arm into the horse demon's mouth, and as Ke
tried to bite the arm, it felt like a red-hot iron rod. Ka's arm expanded more
and more, finally choking the demon, and in extreme agony Ke gave up his
life. Lord Ka then removed His arm. He stood calmly, showing no pride at
having killed the demon, as the demigods showered down flowers from the sky
and glorified the Lord with prayers.
Soon thereafter Nrada Muni, the great sage among the demigods,
approached Ka and prayed to Him in various ways, glorifying the Lord's
future pastimes. Then Nrada paid his obeisances and departed.
One day, while tending the cows, Ka, Balarma and the cowherd boys
became engrossed in playing hide-and-go-seek. Some of the boys took the role
of sheep, some the role of thieves, and others shepherds. The shepherds would
search for the sheep when the thieves stole them. Taking advantage of this
game, a demon named Vyoma, sent by Kasa, dressed himself like a cowherd
boy and joined the band of "thieves." He abducted a few cowherd boys at a
time and threw them into a mountain cave, keeping them there by blocking
the entrance with a boulder. Gradually Vyomsura abducted all but four or
five cowherd boys. When Ka saw what the demon was doing, He ran after
him, grabbed him and killed him just as one would kill a sacrificial animal.
TEXTS 1-2
995
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r-uka uvca
ke tu kasa-prahita khurair mah
mah-hayo nirjarayan mano-java
savadhtbhra-vimna-sakula
kurvan nabho heita-bhitkhila
ta trsayanta bhagavn sva-gokula
tad-dheitair vla-vighritmbudam
tmnam jau mgayantam agra-r
uphvayat sa vyanadan mgendra-vat
SYNONYMS
r-uka uvcar ukadeva Gosvm said; kethe demon named Ke;
tuand then; kasa-prahitasent by Kasa; khuraiwith his hooves;
mahmthe earth; mah-hayaa huge horse; nirjarayanripping apart;
manalike that of the mind; javawhose speed; sa-by the hairs of his
mane; avadhtascattered; abhrawith the clouds; vimnaand the
996
airplanes (of the demigods); sakulamcrowded; kurvanmaking;
nabhathe sky; heitaby his neighing; bhitafrightened;
akhilaeveryone; tamhim; trsayantamterrifying; bhagavnthe
Supreme Lord; sva-gokulamHis cowherd village; tat-heitaiby that
neighing; vlaby the hairs of his tail; vighritashaken; ambudamthe
clouds; tmnamHimself; jaufor a fight; mgayantamsearching after;
agra-ncoming forward; uphvayatcalled out; sahe, Ke;
vyanadanroared; mgendra-vatlike a lion.
TRANSLATION
ukadeva Gosvm said: The demon Ke, sent by Kasa, appeared in Vraja
as a great horse. Running with the speed of the mind, he tore up the earth with
his hooves. The hairs of his mane scattered the clouds and the demigods'
airplanes throughout the sky, and he terrified everyone present with his loud
neighing.
When the Supreme Personality of Godhead saw how the demon was
frightening His village of Gokula by neighing terribly and shaking the clouds
with his tail, the Lord came forward to meet him. Ke was searching for Ka
to fight, so when the Lord stood before him and challenged him to approach, the
horse responded by roaring like a lion.
TEXT 3
' r' ''!!''!+'' ^'! '^' ' ^'
'''?'='!+''='r''''' !
''!' ''<?'!'='^'! ''
!'N"'='! r''''
sa ta nimybhimukho makhena kha
997
pibann ivbhyadravad aty-amaraa
jaghna padbhym aravinda-locana
dursada caa-javo duratyaya
SYNONYMS
sahe, Ke; tamHim, Ka; nimyaseeing; abhimukhain front of
himself; mukhenawith his mouth; khamthe sky; pibandrinking up;
ivaas if; abhyadravatran forward; ati-amaraavery angry;
jaghnahe attacked; padbhymwith his two legs; aravinda-locanamthe
lotus-eyed Lord; dursadaunapproachable; caafierce; javawhose
speed; duratyayaunconquerable.
TRANSLATION
Seeing the Lord standing before him, Ke ran toward Him in extreme rage,
his mouth gaping as if to swallow up the sky. Rushing with furious speed, the
unconquerable and unapproachable horse demon tried to strike the lotus-eyed
Lord with his two front legs.
TEXT 4
r''''r='! r''''! ''! `''!
'! O ! +''! ''='''' ''!''!
'!='5'' r' '' ''' '!r'!r'
'''! ! r'!'' ' r'! =''=''r'
tad vacayitv tam adhokajo ru
praghya dorbhy parividhya pdayo
svajam utsjya dhanu-atntare
998
yathoraga trkya-suto vyavasthita
SYNONYMS
tatthat; vacayitvavoiding; tamhim; adhokajathe transcendental
Lord; ruangrily; praghyaseizing; dorbhymwith His arms;
parividhyawhirling around; pdayoby the legs;
sa-avajamcontemptuously; utsjyadiscarding; dhanuof bow-lengths;
ata-one hundred; antareto the distance; yathas; uragama snake;
trkyaof Kardama Muni; sutathe son (Garua); vyavasthitastanding.
TRANSLATION
But the transcendental Lord dodged Ke's blow and then with His arms
angrily seized the demon by the legs, whirled him around in the air and
contemptuously threw him the distance of one hundred bow-lengths, just as
Garua might throw a snake. Lord Ka then stood there.
TEXT 5
' ^'''' 5' '' '`r'r'! `''!
=''!!'' `'! r''!''r'('
'! '''''' ='' +' '' ' ''''
'=' '!''!'!' '''! ! '^'
sa labdha-saja punar utthito ru
vydya ke taraspatad dharim
so 'py asya vaktre bhujam uttara smayan
praveaym sa yathoraga bile
999
SYNONYMS
sahe, Ke; labdharegaining; sajaconsciousness; punaagain;
utthitarose up; ruin anger; vydyaopening (his mouth) wide;
keKe; tarasrapidly; apatatran; harimtoward Ka; saHe,
Lord Ka; apiand; asyahis; vaktrein the mouth; bhujamHis arm;
uttaramleft; smayansmiled; praveaym saplaced within; yathas;
uragama snake; bile(enters)within a hole.
TRANSLATION
Upon regaining consciousness Ke angrily got up, opened his mouth wide
and again rushed to attack Lord Ka. But the Lord just smiled and thrust His
left arm into the horse's mouth as easily as one would make a snake enter a hole
in the ground.
TEXT 6
r'! ''' r' +' !='< ''' '!'
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dant nipetur bhagavad-bhuja-spas
te keinas tapta-maya-spo yath
bhu ca tad-deha-gato mahtmano
yathmaya savavdhe upekita
SYNONYMS
1000
dantthe teeth; nipetufell out; bhagavatof the Supreme Lord;
bhujathe arm; spatouching; tethey; keinaof Ke;
tapta-mayared-hot (iron); spatouching; yathas; bhuthe arm;
caand; tathis, Ke's; dehabody; gatahaving entered;
mah-tmanaof the Supreme Soul; yathlike; mayaa diseased
condition (particularly, distension of the stomach); savavdheincreased
greatly in size; upekitaneglected.
TRANSLATION
Ke's teeth immediately fell out when they touched the Supreme Lord's
arm, which to the demon felt as hot as molten iron. Within Ke's body the
Supreme Personality's arm then expanded greatly, like a diseased stomach
swelling because of neglect.
PURPORT
rla Vivantha Cakravart points out that although Lord Ka's arm is
more tender and cooling than a blue lotus, to Ke it felt extremely hot as if
made of lightning bolts.
TEXT 7
'' '''!' ' ' `'!'!_'!
'`(='!'' N!! N ='''''
'='?'!!' ''=' '^'! ''
''''!r' ^'" ='' '' 'r'! ='''
samedhamnena sa ka-bhun
niruddha-vyu cara ca vikipan
1001
prasvinna-gtra parivtta-locana
papta laa visjan kitau vyasu
SYNONYMS
samedhamnenaexpanding; sahe; ka-bhunby Lord Ka's arm;
niruddhastopped; vyuhis breathing; caranhis legs; caand;
vikipanthrowing about; prasvinnaperspiring; gtrahis body;
parivttarolling; locanahis eyes; paptahe fell down; laamfeces;
visjanexcreting; kitauonto the ground; vyasulifeless.
TRANSLATION
As Lord Ka's expanding arm completely blocked Ke's breathing, his legs
kicked convulsively, his body became covered with sweat, and his eyes rolled
around. The demon then passed stool and fell on the ground, dead.
TEXT 8
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tad-dehata karkaik-phalopamd
vyasor apkya bhuja mah-bhuja
avismito 'yatna-hatrika surai
prasna-varair varadbhir ita
SYNONYMS
1002
tat-dehatafrom Ke's body; karkaik-phalaa karkaik fruit;
upamtwhich resembled; vyasofrom which the vital airs had departed;
apkyawithdrawing; bhujamHis arm; mah-bhujathe mighty-armed
Lord; avismitawithout undue pride; ayatnawithout effort; hatahaving
killed; arikaHis enemy; suraiby the demigods; prasnaof flowers;
varaiwith downpours; varadbhiwho were raining upon Him;
itaworshiped.
TRANSLATION
The mighty-armed Ka withdrew His arm from Ke's body, which now
appeared like a long kar kai k fruit. Without the least display of pride at having
so effortlessly killed His enemy, the Lord accepted the demigods' worship in the
form of flowers rained down from above.
TEXT 9
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devarir upasagamya
bhgavata-pravaro npa
kam aklia-karma
rahasy etad abhata
SYNONYMS
deva-ithe sage among the demigods (Nrada Muni);
1003
upasagamyaapproaching; bhgavataof devotees of the Lord;
pravarathe most exalted; npaO King (Parkit); kamLord Ka;
akliawithout trouble; karmamwhose activities; rahasiin privacy;
etatthis; abhatasaid.
TRANSLATION
My dear King, thereafter Lord Ka was approached in a solitary place by
the great sage among the demigods, Nrada Muni. That most exalted devotee
spoke as follows to the Lord, who effortlessly performs His pastimes.
PURPORT
After speaking with Kasa, Nrada went to see Lord Ka. The Lord's
Vndvana pastimes were nearly completed, and Nrada wanted to see those
He would enact in Mathur.
TEXTS 10-11
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1004
ka kprameytman
yogea jagad-vara
vsudevkhilvsa
stvat pravara prabho
tvam tm sarva-bhtnm
eko jyotir ivaidhasm
gho guh-aya sk
mah-purua vara
SYNONYMS
ka kaO Ka, Ka; aprameya-tmanO immeasurable one;
yoga-aO source of all mystic power; jagat-varaO Lord of the universe;
vsudevaO son of Vasudeva; akhila-vsaO shelter of all beings;
stvatmof the Yadu dynasty; pravaraO You who are the best; prabhoO
master; tvamYou; tmthe Supreme Soul; sarvaof all;
bhtnmcreated beings; ekaalone; jyotifire; ivalike; edhasmin
kindling wood; ghahidden; guhwithin the cave of the heart;
ayasitting; skthe witness; mah-puruathe Supreme Personality of
Godhead; varathe supreme controller.
TRANSLATION
[Nrada Muni said:] O Ka, Ka, unlimited Lord, source of all mystic
power, Lord of the universe! O Vsudeva, shelter of all beings and best of the
Yadus ! O master, You are the Supreme Soul of all created beings, sitting
unseen within the cave of the heart like the fire dormant within kindling wood.
You are the witness within everyone, the Supreme Personality and the ultimate
controlling Deity.
TEXT 12
1005
!r''!r'!''' '' ='
'!''''! '' ' ! !!'
r' 'r'''`^''
' '''r''=''H
tmantmraya prva
myay sasje gun
tair ida satya-sakalpa
sjasy atsy avasvara
SYNONYMS
tmanby Your personal potency; tmaof the spirit soul; rayathe
shelter; prvamfirst; myayby Your creative energy; sasjeYou
produced; gunthe basic modes of material nature; taithrough these;
idamthis (universe); satyaalways realized in fact; sakalpawhose
desires; sjasiYou create; atsiwithdraw; avasiand maintain; varathe
controller.
TRANSLATION
You are the shelter of all souls, and being the supreme controller, You fulfill
Your desires simply by Your will. By Your personal creative potency You
manifested in the beginning the primal modes of material nature, and through
their agency You create, maintain and then destroy this universe.
TEXT 13
' r=' +' ''+' r'!'!
1006
r'''''''!'
='r'!! =''!'!!''
'!'' '! '!!'' '
sa tva bhdhara-bhtn
daitya-pramatha-rakasm
avatro vinya
sdhun rakaya ca
SYNONYMS
saHe; tvamYourself; bh-dharaas kings; bhtnmwho are
appearing; daitya-pramatha-rakasmof various kinds of demons;
avatraYou have descended; vinyafor the destruction; sdhnmof
saintly persons; rakayafor the protection; caand.
TRANSLATION
You, that very same creator, have now descended on the earth to annihilate
the Daitya, Pramatha and Rkasa demons who are posing as kings, and also to
protect the godly.
TEXT 14
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1007
diy te nihato daityo
llayya haykti
yasya heita-santrasts
tyajanty animi divam
SYNONYMS
diyby (our) good fortune; teby You; nihatakilled; daityademon;
llayas a game; ayamthis; haya-ktihaving the form of a horse;
yasyawhose; heitaby the neighing; santrastterrified;
tyajantiabandon; animithe demigods; divamheaven.
TRANSLATION
The horse demon was so terrifying that his neighing frightened the demigods
into leaving their heavenly kingdom. But by our good fortune You have enjoyed
the sport of killing him.
TEXTS 15-20
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1008
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cra muika caiva
malln any ca hastinam
kasa ca nihata drakye
paravo 'hani te vibho
1009
tasynu akha-yavana-
mur narakasya ca
prijtpaharaam
indrasya ca parjayam
udvha vra-kanyn
vrya-ulkdi-lakaam
ngasya mokaa pd
dvraky jagat-pate
syamantakasya ca maer
dna saha bhryay
mta-putra-pradna ca
brhmaasya sva-dhmata
paurakasya vadha pact
ki-pury ca dpanam
dantavakrasya nidhana
caidyasya ca mah-kratau
yni cnyni vryi
dvrakm vasan bhavn
kart drakymy aha tni
geyni kavibhir bhuvi
SYNONYMS
cramCra; muikamMuika; caand; evaalso; mallnthe
wrestlers; anynothers; caand; hastinamthe elephant (Kuvalaypa);
kasamKing Kasa; caand; nihatamkilled; drakyeI will see;
para-vathe day after tomorrow; ahanion that day; teby You; vibhoO
almighty Lord; tasya anuafter that; akha-yavana-murmof the
demons akha (Pacajana), Klayavana and Mura; narakasyaof
Naraksura; caas well; prijtaof the heavenly prijta flower;
1010
apaharaamthe stealing; indrasyaof Lord Indra; caand; parjayamthe
defeat; udvhamthe marriage; vraof heroic kings; kanynmof the
daughters; vryaby Your valor; ulkaas the payment for the brides;
diand so forth; lakaamcharacterized; ngasyaof King Nga;
mokaamthe deliverance; ptfrom his curse; dvrakymin the city
of Dvrak; jagat-pateO master of the universe; syamantakasyanamed
Syamantaka; caand; maeof the jewel; dnamthe taking;
sahatogether with; bhryaya wife (Jmbavat); mtadead; putraof
the son; pradnamthe presenting; caand; brhmaasyaof a brhmaa;
sva-dhmatafrom Your own domain (i.e., from the abode of Death);
paurakasyaof Pauraka; vadhamthe killing; pactafter;
ki-puryof the city of K (Benares); caand; dpanamthe burning;
dantavakrasyaof Dantavakra; nidhanamthe demise; caidyasyaof Caidya
(iupla); caand; mah-kratauduring the great sacrificial performance
(the Rjasya-yaja of Mahrja Yudhihira); yniwhich; caand;
anyniother; vryigreat feats; dvrakmin Dvrak;
vasandwelling; bhavnYou; kartare going to perform;
drakymiwill see; ahamI; tnithem; geynito be sung about;
kavibhiby poets; bhuvion this earth.
TRANSLATION
In just two days, O almighty Lord, I will see the deaths of Cra, Muika
and other wrestlers, along with those of the elephant Kuvalaypa and King
Kasaall by Your hand. Then I will see You kill Klayavana, Mura, Naraka
and the conch demon, and I will also see You steal the pr i j t a flower and
defeat Indra. I will then see You marry many daughters of heroic kings after
paying for them with Your valor. Then, O Lord of the universe, in Dvrak
You will deliver King Nga from a curse and take for Yourself the Syamantaka
jewel, together with another wife. You will bring back a br hmaa' s dead son
from the abode of Your servant Yamarja, and thereafter You will kill
1011
Pauraka, burn down the city of K and annihilate Dantavakra and the King
of Cedi during the great Rjasya sacrifice. I shall see all these heroic pastimes,
along with many others You will perform during Your residence in Dvrak.
These pastimes are glorified on this earth in the songs of transcendental poets.
TEXT 21
' r' `!^'*`''''
''''''!! ' ''' ='
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atha te kla-rpasya
kapayior amuya vai
akauhin nidhana
drakymy arjuna-srathe
SYNONYMS
athathen; teby You; kla-rpasyawho are assuming the form of time;
kapayiowho is intending to effect the destruction; amuyaof (the
burden of) this world; vaiindeed; akauhinmof entire armies;
nidhanamthe destruction; drakymiI will see; arjuna sratheby the
chariot driver of Arjuna.
TRANSLATION
Subsequently I will see You appear as time personified, serving as Arjuna's
chariot driver and destroying entire armies of soldiers to rid the earth of her
burden.
1012
TEXT 22
=''! (='5'!''' ='' '''!
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='r' ''! 'r'''=' ''!''!~
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viuddha-vijna-ghana sva-sasthay
sampta-sarvrtham amogha-vchitam
sva-tejas nitya-nivtta-my-
gua-pravha bhagavantam mahi
SYNONYMS
viuddhaperfectly pure; vijnaspiritual awareness; ghanamfull of;
sva-sasthayin His original identity; samptaalready fulfilled; sarvain
all; arthampurposes; amoghanever frustrated; vchitamwhose desires;
sva-tejasby His own potency; nityaeternally; nivttadesisting;
myof the illusory, material energy; guaof the manifest modes;
pravhamfrom the flowing interaction; bhagavantamthe Supreme
Personality of Godhead; mahilet us approach.
TRANSLATION
Let us approach You, the Supreme Personality of Godhead, for shelter. You
are full of perfectly pure spiritual awareness and are always situated in Your
original identity. Since Your will is never thwarted, You have already achieved
all possible desirable things, and by the power of Your spiritual energy You
remain eternally aloof from the flow of the qualities of illusion.
1013
TEXT 23
r='!'H ='!''''!r''!''''!
=''' r'!'! ''=''! ''`^''''
`"!' '9!''' '''=''$
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tvm vara svrayam tma-myay
vinirmitea-viea-kalpanam
krrtham adytta-manuya-vigraha
nato 'smi dhurya yadu-vi-stvatm
SYNONYMS
tvmto You; varamthe supreme controller; sva-rayamself-contained;
tmaYour own; myayby the creative potency; vinirmitaconstructed;
aeaunlimited; vieaparticular; kalpanamarrangements; kraof
playing; arthamfor the sake; adyanow; ttataken on; manuyaamong
humans; vigrahambattle; natabowed down; asmiI am; dhuryamto the
greatest; yadu-vi-stvatmof the Yadu, Vi and Stvata dynasties.
TRANSLATION
I bow down to You, the supreme controller, who are dependent only on
Yourself. By Your potency You have constructed the unlimited particular
arrangements of this universe. Now you have appeared as the greatest hero
among the Yadus, Vis and Stvatas and have chosen to participate in human
warfare.
1014
TEXT 24
''! ` ='!'
=' '' ''r' `'!
+'!!='r''='! ' '
'!''r''!+''' 5'!r'!
''''! r'['! '! r'='
r-uka uvca
eva yadu-pati ka
bhgavata-pravaro muni
praipatybhyanujto
yayau tad-daranotsava
SYNONYMS
r-uka uvcaukadeva Gosvm said; evamthus; yadu-patimto the
chief of the Yadus; kamLord Ka; bhgavataof devotees;
pravaramost eminent; munithe sage Nrada; praipatyarespectfully
bowing down; abhyanujtagiven leave; yayauwent; tatHim, Ka;
daranaby having seen; utsavaexperiencing great joy.
TRANSLATION
ukadeva Gosvm said: Having thus addressed Lord Ka, the chief of the
Yadu dynasty, Nrada bowed down and offered Him obeisances. Then that
great sage and most eminent devotee took his leave from the Lord and went
away, feeling great joy at having directly seen Him.
TEXT 25
1015
+'!='!''' !! ='!
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'''! '''!^'''r''!^'
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bhagavn api govindo
hatv keinam have
pan aplayat plai
prtair vraja-sukhvaha
SYNONYMS
bhagavnthe Supreme Lord; apiand; govindaGovinda; hatvhaving
killed; keinamthe demon Ke; havein battle; panthe animals;
aplayatHe tended; plaitogether with the cowherd boys; prtaiwho
were pleased; vrajato the inhabitants of Vndvana; sukhahappiness;
vahabringing.
TRANSLATION
After killing the demon Ke in battle, the Supreme Personality of Godhead
continued to tend the cows and other animals in the company of His joyful
cowherd boyfriends. Thus He brought happiness to all the residents of
Vndvana.
TEXT 26
`! r' '''! ' ''!^'!'
'!''r'! ''!' ''
1016
' `' ^'!'''`"!'!
'! ''!^'!'' '!r'
ekad te pan pl'
crayanto 'dri-snuu
cakrur nilyana-kr
cora-plpadeata
SYNONYMS
ekadone day; tethey; panthe animals; plthe cowherd boys;
crayantagrazing; adriof a mountain; snuuon the sides;
cakruthey enacted; nilyanaof "stealing and hiding"; krgames;
coraof thieves; plaand protectors; apadeataplaying the roles.
TRANSLATION
One day the cowherd boys, while grazing their animals on the mountain
slopes, played the game of stealing and hiding, acting out the roles of rival
thieves and herders.
TEXT 27
r''!'' `r''+'! !
''!^'!N `r''?' ''
' ''!''r'!N r'' `
='' `r'! +'''!
tatrsan katicic cor
pl ca katicin npa
1017
meyit ca tatraike
vijahrur akuto-bhay
SYNONYMS
tatrain that; sanwere; katicitsome; corthieves; plherders;
caand; katicitsome; npaO King (Parkit); meyitacting as the
sheep; caand; tatratherein; ekesome of them; vijahruthey played;
akuta-bhaywithout any fear.
TRANSLATION
In that game, O King, some acted as thieves, others as shepherds and others
as sheep. They played their game happily, without fear of danger.
TEXT 28
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maya-putro mah-myo
vyomo gopla-vea-dhk
meyitn apovha
prya coryito bahn
SYNONYMS
maya-putraa son of the demon Maya; mah myaa powerful magician;
vyomanamed Vyoma; goplaof a cowherd boy; veathe disguise;
1018
dhkassuming; meyitnthose who were acting as sheep; apovhahe
took away; pryaalmost all; coryitapretending to be playing as a thief;
bahnmany.
TRANSLATION
A powerful magician named Vyoma, son of the demon Maya, then appeared
on the scene in the guise of a cowherd boy. Pretending to join the game as a
thief, he proceeded to steal most of the cowherd boys who were acting as sheep.
TEXT 29
!''! =''''''
'r' 'r' '$!'
'!^'''! '''' !
'r' '''!=''! ''r'!
giri-dary vinikipya
nta nta mahsura
ilay pidadhe dvra
catu-pacvaeit
SYNONYMS
giriof a mountain; darymin a cave; vinikipyathrowing; ntam
ntamgradually bringing them; mah-asurathe great demon; ilaywith
a stone; pidadhehe blocked; dvramthe entrance; catu-pacafour or
five; avaeitremained.
TRANSLATION
1019
Gradually the great demon abducted more and more of the cowherd boys and
cast them into a mountain cave, which he sealed shut with a boulder. Finally
only four or five boys acting as sheep remained in the game.
TEXT 30
r''' r'r`' ='5'!''
`'! '!! 'r'!'
!! ''!?'''r' ''!$
=' ` $='! ''!
tasya tat karma vijya
ka araa-da satm
gopn nayanta jagrha
vka harir ivaujas
SYNONYMS
tasyaof him, Vyomsura; tatthat; karmaactivity; vijyafully
understanding; kaLord Ka; araaof shelter; dathe giver;
satmto saintly devotees; gopncowherd boys; nayantamwho was
leading; jagrhaHe seized; vkama wolf; haria lion: iva-just as;
ojasforcefully.
TRANSLATION
Lord Ka, who shelters all saintly devotees, understood perfectly well what
Vyomsura was doing. Just as a lion grabs a wolf, Ka forcefully seized the
demon as he was taking away more cowherd boys.
1020
TEXT 31
' '' *`'''!'!''
!' '! '^'
1' =''! `'!r'!'
'!'!H`! _$!!r'
sa nija rpam sthya
girndra-sada bal
icchan vimoktum tmna
naknod grahatura
SYNONYMS
sahe, the demon; nijamhis original; rpamform; sthya-assuming;
giri-indraa kingly mountain; sadamjust like; balpowerful;
icchanwanting; vimoktumto free; tmnamhimself; na aaknothe was
not able; grahaaby being forcibly held; turadebilitated.
TRANSLATION
The demon changed into his original form, as big and powerful as a great
mountain. But try as he might to free himself, he could not do so, having lost
his strength from being held in the Lord's tight grip.
TEXT 32
r' '! O!'' r'! ! +''!
''!r'''r='! '$r'^'
'''''r'! =' ='!'!
1021
'''! '!''!''r'
ta nighycyuto dorbhy
ptayitv mah-tale
payat divi devn
pau-mram amrayat
SYNONYMS
tamhim; nighyaholding fast; acyutaLord Ka; dorbhymwith His
arms; ptayitvmaking him fall; mah-taleonto the ground;
payatmwhile they were watching; diviin the heavenly planets;
devnmthe demigods; pau-mramas a sacrificial animal is slaughtered;
amrayatHe killed him.
TRANSLATION
Lord Acyuta clutched Vyomsura between His arms and threw him to the
ground. Then, while the demigods in heaven looked on, Ka killed him in the
same way that one kills a sacrificial animal.
PURPORT
The cryas inform us that sacrificial animals were killed by means of
strangulation.
TEXT 33
! $!''''!' '+' 9
!! ''!?''!'' ` r'
r' '''!' ' !! ''
1022
'='=' '! ='!! `^''
guh-pidhna nirbhidya
gopn nisrya kcchrata
styamna surair gopai
pravivea sva-gokulam
SYNONYMS
guhof the cave; pidhnamthe blockage; nirbhidyabreaking; gopnthe
cowherd boys; nisryaleading out; kcchratafrom the dangerous place;
styamnabeing praised; suraiby the demigods; gopaiand by the
cowherd boys; praviveahe entered; svaHis own; gokulamcowherd
village.
TRANSLATION
Ka then smashed the boulder blocking the cave's entrance and led the
trapped cowherd boys to safety. Thereafter, as the demigods and cowherd boys
sang His glories, He returned to His cowherd village, Gokula.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-seventh Chapter,
of the rmad-Bhgavatam, entitled "The Killing of the Demons Ke and
Vyoma."
38. Akrra's Arrival in Vndvana
1023
This chapter describes Akrra's trip from Mathur to Vndvana, his
meditation on Ka and Balarma along the way and the honor the two Lords
showed Akrra upon his arrival.
Early in the morning on the day after Kasa had ordered him to bring
Ka and Balarma to Mathur, Akrra prepared his chariot and set off for
Gokula. As he traveled, he thought as follows: "I am about to attain the great
good fortune of seeing r Ka's lotus feet, which are worshiped by Brahm,
Rudra and the other demigods. Although Kasa is an enemy of the Supreme
Lord and His devotees, still, it is by Kasa's grace that I will get this great boon
of seeing the Lord. When I first catch sight of His lotus feet, all my sinful
reactions will be destroyed at once. I will descend from my chariot and fall at
the feet of Ka and Balarma, and even though I have been sent by Kasa,
the omniscient r Ka will certainly harbor no animosity toward me." As
Akrra thus thought to himself, he arrived in Gokula at sunset. Alighting from
his chariot in the cowherd pasture, he began rolling about in the dust in great
ecstasy.
Then Akrra continued on to Vraja. When he saw Ka and Balarma he
fell at Their lotus feet, and both the Lords embraced him. Afterward They
brought him to Their residence, inquired from him about the comfort of his
trip and honored him in various ways-offering him water for washing his feet,
arghya, a seat and so forth. They relieved him of his fatigue by massaging his
feet and served him a delicious banquet. Mahrja Nanda also honored Akrra
with many sweet words.
TEXT 1
''! ` ='!'
`! ''' ' r'! !'
''' '' ''! '$!'r'
1024
''r='! ''!'!''
'''''! '!! `^''
r-uka uvca
akrro 'pi ca t rtri
madhu-pury mah-mati
uitv ratham sthya
prayayau nanda-gokulam
SYNONYMS
r-uka uvcaukadeva Gosvm said; akrraAkrra; api caand;
tmthat; rtrimnight; madhu-purymin the city of Mathur;
mah-matihigh-minded; uitvremaining; rathamhis chariot;
sthyamounting; prayayauhe set off; nanda-gokulamfor the cowherd
village of Nanda Mahrja.
TRANSLATION
ukadeva Gosvm said: After passing the night in the city of Mathur, the
high-minded Akrra mounted his chariot and set off for the cowherd village of
Nanda Mahrja.
PURPORT
King Kasa ordered Akrra to go to Vndvana on the Ekda of the dark
fortnight of the Vedic month of Phlguna. After spending the night in
Mathur, Akrra left early the next day. That morning Nrada offered his
prayers to Ka in Vndvana, and in the afternoon the demon Vyoma was
killed there. At dusk Akrra entered the Lord's village.
1025
TEXT 2
!' ''' '$!+'!!!
+'!='r''' ' '!
+' ` ''!' ''!r'
='' r''r'''r'
gacchan pathi mah-bhgo
bhagavaty ambujekae
bhakti parm upagata
evam etad acintayat
SYNONYMS
gacchantraveling; pathialong the road; mah-bhgathe greatly
fortunate; bhagavatifor the Supreme Personality of Godhead;
ambuja-kaethe lotus-eyed Lord; bhaktimdevotion; parmexceptional;
upagatahe experienced; evamthus; etatthis (as follows); acintayathe
thought.
TRANSLATION
As he traveled on the road, the great soul Akrra felt tremendous devotion
for the lotus-eyed Personality of Godhead, and thus he began to consider as
follows.
TEXT 3
` '''!'r' +'
` r'F' ''' r'''
1026
` ='!'!'''$ r' '
'']''!''9 `'!=''
ki maycarita bhadra
ki tapta parama tapa
ki vthpy arhate datta
yad drakymy adya keavam
SYNONYMS
kimwhat; mayby me; caritamhas been performed; bhadramgood
works; kimwhat; taptamsuffered; paramamsevere; tapaausterity;
kimwhat; vor else; atha apiotherwise; arhateworship performed;
dattamcharity given; yatby which; drakymiI am going to see;
adyatoday; keavamLord Ka.
TRANSLATION
[r Akrra thought:] What pious deeds have I done, what severe austerities
undergone, what worship performed or charity given so that today I will see
Lord Keava?
TEXT 4
'' r' ^' +' '''
''! `'! ''
='''''!r''! '''! '~
`r' ' '! '''
mamaitad durlabha manya
1027
uttama-loka-daranam
viaytmano yath brahma-
krtana dra-janmana
SYNONYMS
mamamy; etatthis; durlabhamdifficult to achieve; manyeI consider;
uttama-lokaof the Supreme Lord, who is praised in the best poetry;
daranamthe audience; viaya-tmanafor one who is absorbed in sense
gratification; yathjust as; brahmaof the Vedas; krtanamchanting;
draas a low-class man; janmanaby one who has taken his birth.
TRANSLATION
Since I am a materialistic person absorbed simply in sense gratification, I
think it is as difficult for me to have gotten this opportunity to see Lord
Uttamaloka as it would be for one born a dr a to be allowed to recite the
Vedic mant r as.
TEXT 5
' =' ''!'''''!''
''! ='!'' r''! ''
'''!! `^''9!
`''r' `N'
maiva mamdhamasypi
syd evcyuta-daranam
hriyama kala-nady
kvacit tarati kacana
1028
SYNONYMS
m evamI should not think like this; mamafor me; adhamasyawho am
most fallen; apieven; sytit may come about; evacertainly; acyutaof
the infallible Lord; daranamthe sight; hriyamabeing pulled along;
klaof time; nadyby the river; kvacitsometimes; taraticrosses to the
shore; kacanasomeone.
TRANSLATION
But enough of such thoughts! After all, even a fallen soul like me can have
the chance to behold the infallible Supreme Lord, for one of the conditioned
souls being swept along in the river of time may sometimes reach the shore.
TEXT 6
''!9!']`^' '
`^'='! N =' ' +'='
''?'''' +'!='r'!
''! !''' ''!'''`''
mamdymagala naa
phalav caiva me bhava
yan namasye bhagavato
yogi-dhyeynghri-pakajam
SYNONYMS
mamamy; adyatoday; amagalaminauspicious sinful reactions;
naameradicated; phala-vnfruitful; caand; evaindeed; memy;
1029
bhavabirth; yatsince; namasyeI am going to offer obeisances;
bhagavataof the Supreme Lord; yogi-dhyeyameditated upon by yogs;
aghrito the feet; pakajamlotuslike.
TRANSLATION
Today all my sinful reactions have been eradicated and my birth has become
worthwhile, since I will offer my obeisances to the Supreme Lord's lotus feet,
which mystic yogs meditate upon.
TEXT 7
`'! 'r'!9! `r' ' 'r''' '$
'' '" `'''1 '$r'! '' '! $
`r'!='r'!'' r'''' r''
'' =' 'r'' ''?'^''"^'r='''!
kaso batdykta me 'ty-anugraha
drakye 'ghri-padma prahito 'mun hare
ktvatrasya duratyaya tama
prve 'taran yan-nakha-maala-tvi
SYNONYMS
kasaKing Kasa; bataindeed; adyatoday; aktahas done;
metoward me; ati-anugrahaman act of extreme kindness; drakyeI will
see; aghri-padmamthe lotus feet; prahitasent; amunby him;
hareof the Supreme Personality of Godhead; ktawho has enacted;
avatrasyaHis descent to this world; duratyayaminsurmountable;
tamathe darkness of material existence; prvepersons in the past;
1030
atarantranscended; yatwhose; nakha-maalaof the orb of the toenails;
tviby the effulgence.
TRANSLATION
Indeed, today King Kasa has shown me extreme mercy by sending me to
see the lotus feet of Lord Hari, who has now appeared in this world. Simply by
the effulgence of His toenails, many souls in the past have transcended the
insurmountable darkness of material existence and achieved liberation.
PURPORT
Akrra noted how ironic it was that the envious, demoniac Kasa had
given him an extraordinary blessing by sending him to see the Supreme Lord
Ka.
TEXT 8
''' r' '+'='!+' '
'''! ' =''! ' '+' ''!r='r'
!! '!!!''!' ' N'
''[! ''`!'! `' `@`'!`r''
yad arcita brahma-bhavdibhi surai
riy ca devy munibhi sa-stvatai
go-craynucarai carad vane
yad gopikn kuca-kukumkitam
SYNONYMS
yatwhich (lotus feet); arcitamworshiped; brahma-bhavaby Brahm and
1031
iva; dibhiand other; suraidemigods; riyby r; caalso;
devythe goddess of fortune; munibhiby the sages; sa-stvataialong
with the devotees; gothe cows; crayafor tending; anucaraitogether
with His companions; caratmoving about; vanein the forest; yatwhich;
gopiknmof the cowherd girls; kucafrom the breasts; kukumaby the
red kukuma powder; akitammarked.
TRANSLATION
Those lotus feet are worshiped by Brahm, iva and all the other demigods,
by the goddess of fortune, and also by the great sages and Vaiavas. Upon
those lotus feet the Lord walks about the forest while herding the cows with
His companions, and those feet are smeared with the ku kuma from the gops'
breasts.
TEXT 9
''!' ' ' ' `''! ^''!' `
'r'!='^'! `!`!`'^'! '''
' ^' ' `'' ! "!^'`!=' r'
''! ' ''r' =' ' !!
drakymi nna su-kapola-nsika
smitvalokrua-kaja-locanam
mukha mukundasya gulakvta
pradakia me pracaranti vai mg
SYNONYMS
drakymiI am going to see; nnamfor certain; subeautiful;
1032
kapolawhose cheeks; nsikamand nose; smitasmiling; avalokawith
glances; aruareddish; kajalotuslike; locanamthe eyes; mukhamthe
face; mukundasyaof Lord Ka; guatwisting; alakawith hair;
vtamframed; pradakiamclockwise circumambulation; meof me;
pracarantiare performing; vaiindeed; mgthe deer.
TRANSLATION
Surely I shall see the face of Lord Mukunda, since the deer are now walking
past me on my right. That face, framed by His curly hair, is beautified by His
attractive cheeks and nose, His smiling glances and His reddish lotus eyes.
PURPORT
Akrra saw an auspicious omenthe passing of the deer on his rightand
thus felt sure he would see the Supreme Lord Ka.
TEXT 10
'''9 =''!! ' ' 'r='''' ''!
+'!!='r'!!'' +' ='! '' ''!
^'!='''''!'! +'='r'! ''^'+''
'O ' ' ''!r`^''''! '!
apy adya vior manujatvam yuo
bhrvatrya bhuvo nijecchay
lvaya-dhmno bhavitopalambhana
mahya na na syt phalam ajas da
SYNONYMS
1033
apifurthermore; adyatoday; vioof the Supreme Lord Viu;
manujatvamthe form of a human being; yuawho has assumed;
bhrathe burden; avatryafor diminishing; bhuvaof the earth;
nijaby His own; icchaydesire; lvayaof beauty; dhmnaof the
abode; bhavitthere will be; upalambhanamthe perceiving; mahyamfor
me; nait is not the case; na sytthat it will not happen; phalamthe fruit;
ajasdirectly; daof sight.
TRANSLATION
I am going to see the Supreme Lord Viu, the reservoir of all beauty, who
by His own sweet will has now assumed a humanlike form to relieve the earth
of her burden. Thus there is no denying that my eyes will achieve the
perfection of their existence.
TEXT 11
'' 1 'r'!$ $r'! '''''r'r'!
='r' ''!''!r'r''! +'!''
=''!''''!r'' 'r' r''''!
'!!!'''+' '' '='+'''r'
ya kitha-rahito 'py asat-sato
sva-tejaspsta-tamo-bhid-bhrama
sva-myaytman racitais tad-kay
prka-dhbhi sadanev abhyate
SYNONYMS
yawho; kitthe witness; ahamfalse ego; rahitadevoid of;
1034
apinevertheless; asat-satoof material products and causes; sva-tejasby
His personal potency; apstahaving dispelled; tamathe darkness of
ignorance; bhidthe idea of being separate; bhramaand bewilderment;
sva-myayby His material creative energy; tmanwithin Himself;
racitaiby those who are produced (the living entities); tat-kayby His
glancing upon that My; praby the vital airs; akathe senses;
dhbhiand intelligence; sadaneuwithin the bodies of the living beings;
abhyateHis presence is surmised.
TRANSLATION
He is the witness of material cause and effect, yet He is always free from
false identification with them. By His internal potency He dispels the darkness
of separation and confusion. The individual souls in this world, who are
manifested here when He glances upon His material creative energy, indirectly
perceive Him in the activities of their life airs, senses and intelligence.
PURPORT
In this verse Akrra establishes the all-powerful position of the Supreme
Lord, whom he is about to see in Vndvana. The false concept of separation
from the Lord is described in the Eleventh Canto of the Bhgavatam (11.2.37):
bhaya dvitybhiniveata syd d apetasya viparyayo 'smti. Although all
existence emanates from the Absolute Truth, Ka, we imagine a "second
thing," this material world, to be entirely separate from the Lord's existence.
With this mentality, we try to exploit that "second thing" for our sense
gratification. Thus the psychological underpinning of material life is the
illusion that this world is somehow separate from God and therefore meant for
our enjoyment.
It is ironic that the impersonal philosophers, in their radical renunciation
of this world, claim it to be utterly false and totally separate from the Absolute.
Unfortunately, this artificial attempt to divest this world of its divine nature,
1035
or, in other words, its relation to God, does not lead people to utterly reject it
but rather to try to enjoy it. While it is true that this world is temporary and
thus in one sense illusory, the mechanism of illusion is a spiritual potency of
the Supreme Lord. Realizing this, we should immediately desist from any
attempt to exploit this world; rather, we should recognize it as God's energy.
We will actually give up our material desires only when we understand that
this world belongs to God and is therefore not meant for our selfish
gratification.
The word abhyate here refers to a process of surmising the presence of the
Lord through meditative introspection. This process is also described in the
Second Canto of the Bhgavatam (2.2.35),
bhagavn sarva-bhteu
lakita svtman hari
dyair buddhy-dibhir dra
lakaair anumpakai
"The Personality of Godhead, Lord r Ka, is in every living being along
with the individual soul. And this fact is perceived and hypothesized in our
acts of seeing and taking help from the intelligence."
Akrra states that the Lord is free of the egoistic pride afflicting ordinary,
embodied souls. Yet the Lord appears to be embodied like everyone else, and
therefore someone might object to the statement that He is free of egoism.
rla Vivantha Cakravart comments on this puzzle as follows: "How can we
distinguish between being free of false ego and being afflicted by it? 'If a living
entity is situated in a body,' [argues the objector,] 'he will encounter the
unhappiness and confusion that occur within it, just as a person living in a
house, whether he be attached to it or not, cannot avoid experiencing the
darkness, warmth and cold that occur within it.' This objection is answered as
follows: By His internal potency the Lord dispels the darkness of ignorance
along with the separateness and bewilderment it produces."
1036
TEXT 12
''''!^'^'!'='$+' ' ']`^'
='!'! ='''! ! !`' ''+'
'!!r' '! +'r' '' 'r' =' '!r'
''!r'`! '!=''!! +''! 'r'!
yasykhilmva-habhi su-magalai
vco vimir gua-karma-janmabhi
pranti umbhanti punanti vai jagat
ys tad-virakt ava-obhan mat
SYNONYMS
yasyaof whom; akhilaall; amvasins; habhiwhich destroy;
su-magalaimost auspicious; vcawords; vimirjoined; guawith
the qualities; karmaactivities; janmabhiand incarnations; prantithey
give life; umbhantimake beautiful; punantiand purify; vaiindeed;
jagatthe entire universe; ywhich (words); tatof these;
viraktdevoid; avaof a corpse; obhan(like) the decorating;
matconsidered.
TRANSLATION
All sins are destroyed and all good fortune is created by the Supreme Lord's
qualities, activities and appearances, and words that describe these three things
animate, beautify and purify the world. On the other hand, words bereft of His
glories are like the decorations on a corpse.
1037
PURPORT
rla rdhara Svm brings up the following possible objection: How can
one who is devoid of ordinary ego, who is fully self-satisfied, engage in
pastimes? The answer is given here. Lord Ka acts on the pure, spiritual
platform for the pleasure of His loving devotees, not for any kind of mundane
gratification.
TEXT 13
' '!='r'! `^' 'r='r'!='''
='' r' ''!^'!'=''' '!' `r'
'''!! ='r'='' '' !r' 1 H!
!!''r' ='! '''! ''']`^''
sa cvatra kila satvatnvaye
sva-setu-plmara-varya-arma-kt
yao vitanvan vraja sta varo
gyanti dev yad aea-magalam
SYNONYMS
saHe; caand; avatrahaving descended; kilaindeed; stvataof
the Stvatas; anvayein the dynasty; svaHis own; setucodes of religion;
plawho maintain; amara-varyaof the chief demigods; armadelight;
ktcreating; yaaHis fame; vitanvanspreading; vrajein Vraja;
steis present; varathe Supreme Lord; gyantising; devthe
demigods; yatof which (fame); aea-magalamall-auspicious.
1038
TRANSLATION
That same Supreme Lord has descended into the dynasty of the Stvatas to
delight the exalted demigods, who maintain the principles of religion He has
created. Residing in Vndvana, He spreads His fame, which the demigods
glorify in song and which brings auspiciousness to all.
TEXT 14
r' r='9 ' ' '$r'! !r' ! `
' ^'! ''`!r' '!''$! r'=''
*`'' ''!' ''' 1 ''r'!''
'' ''!'?' ''' ' '! '!
ta tv adya nna mahat gati guru
trailokya-knta diman-mahotsavam
rpa dadhna riya psitspada
drakye mamsann uasa su-daran
SYNONYMS
tamHim; tuyet; adyatoday; nnamcertainly; mahatmof great
souls; gatimthe destination; gurumand the spiritual master; trai-lokyaof
all the three worlds; kntamthe real beauty; di-matfor all who have eyes;
mah-utsavama great festivity; rpamHis personal form;
dadhnamexhibiting; riyaof the goddess of fortune; psitathe desired;
spadamplace of shelter; drakyeI shall see; mamamy; sanhave
become; uasathe dawns; su-daranauspicious to see.
1039
TRANSLATION
Today I shall certainly see Him, the goal and spiritual master of the great
souls. Seeing Him brings jubilation to all who have eyes, for He is the true
beauty of the universe. Indeed, His personal form is the shelter desired by the
goddess of fortune. Now all the dawns of my life have become auspicious.
TEXT 15
'!='*` ''''!''! '!r'
'''!''' '! N! ='^'''''
''''! '' r' ''! !+''''$ ' ='
'''' !+''! ' '^'' =''! `'
athvarha sapadayo ratht
pradhna-puso caraa sva-labdhaye
dhiy dhta yogibhir apy aha dhruva
namasya bhy ca sakhn vanaukasa
SYNONYMS
athathen; avarhagetting down; sapadiat once; ayoof the two
Lords; rathtfrom my chariot; pradhna-pusoof the Supreme
Personalities; caraamto the feet; sva-labdhayefor the sake of
self-realization; dhiywith their intelligence; dhtamheld on to;
yogibhiby mystic yogs; apieven; ahamI; dhruvamsurely;
namasyewill bow down; bhymwith Them; caalso; sakhnto the
friends; vana-okasato the residents of the forest.
1040
TRANSLATION
Then I will at once alight from my chariot and bow down to the lotus feet of
Ka and Balarma, the Supreme Personalities of Godhead. Theirs are the
same feet that great mystic yogs striving for self-realization bear within their
minds. I will also offer my obeisances to the Lords' cowherd boyfriends and to
all the other residents of Vndvana.
TEXT 16
'''" `'' ^' ''r'r''' ' ='+'
'!''''!''?''$r'''`''
'!+''' `!^'+' '!]` $'!
'! 'r'!'! '!! ''!! ! '!'
apy aghri-mle patitasya me vibhu
irasy adhsyan nija-hasta-pakajam
dattbhaya kla-bhujga-rahas
prodvejitn araaii nm
SYNONYMS
apifurthermore; aghriof His feet; mleat the base; patitasyawho
have fallen; meof me; vibhuthe almighty Lord; irasiupon the head;
adhsyatwill place; nijaHis own; hastahand; pakajam-lotuslike;
dattawhich grants; abhayamfearlessness; klatime; bhuja-agaof the
serpent; rahasby the swift force; prodvejitnmwho are greatly
disturbed; araashelter; eimsearching for; nmto persons.
1041
TRANSLATION
And when I have fallen at His feet, the almighty Lord will place His lotus
hand upon my head. For those who seek shelter in Him because they are greatly
disturbed by the powerful serpent of time, that hand removes all fear.
TEXT 17
''$ ! ''' '''!'' `! '!`'
r''! '^'N!'' '!r''' r'!'
''! ='$! ''''! ''r'! ''
'''! ' '! !''`!'''''!' r'
samarhaa yatra nidhya kauikas
tath bali cpa jagat-trayendratm
yad v vihre vraja-yoit rama
sparena saugandhika-gandhy apnudat
SYNONYMS
samarhaamthe respectful offering; yatrainto which; nidhyaby
placing; kauikaPurandara; tathas well as; baliBali Mahrja;
caalso; paattained; jagatof the worlds; trayathree;
indratmrulership (as Indra, the King of heaven); yatwhich (lotus hand of
the Lord); vand; vihreduring the pastimes (of the rsa dance);
vraja-yoitmof the ladies of Vraja; ramamthe fatigue; sparenaby their
contact; saugandhikalike an aromatic flower; gandhifragrant;
apnudatwiped away.
1042
TRANSLATION
By offering charity to that lotus hand, Purandara and Bali earned the status
of Indra, King of heaven, and during the pleasure pastimes of the r sa dance,
when the Lord wiped away the gops' perspiration and removed their fatigue,
the touch of their faces made that hand as fragrant as a sweet flower.
PURPORT
The Puras call the lotus found in the Mnasa-sarovara Lake a
saugandhika. Lord Ka's lotus hand acquired the fragrance of this flower by
coming in contact with the beautiful faces of the gops. This specific incident,
which occurred during the rsa-ll, is described in the Thirty-third Chapter of
the Tenth Canto.
TEXT 18
' '''' '' '''r''' (''' r'
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na mayy upaiyaty ari-buddhim acyuta
kasasya dta prahito 'pi viva-dk
yo 'ntar bahi cetasa etad hita
ketra-ja katy amalena caku
SYNONYMS
nanot; mayitoward me; upaiyatiwill He develop; ariof being an
1043
enemy; buddhimthe attitude; acyutathe infallible Lord; kasasyaof
Kasa; dtaa messenger; prahitasent; apialthough; vivaof
everything; dkthe witness; yawho; antainside; bahiand outside;
cetasaof the heart; etatthis; hitamwhatever is done; ketraof the
field (of the material body); jathe knower; katiHe sees;
amalenawith perfect; cakuvision.
TRANSLATION
The infallible Lord will not consider me an enemy,, even though Kasa has
sent me here as his messenger. After all, the omniscient Lord is the actual
knower of the field of this material body, and with His perfect vision He
witnesses, both externally and internally, all the endeavors of the conditioned
soul's heart.
PURPORT
Being omniscient, Lord Ka knew that Akrra was only externally a
friend of Kasa. Internally he was an eternal devotee of Lord Ka.
TEXT 19
'''" `'' ^' '='$r' `r'!'^'
'!''r'! ''r''! ''! '!!
'''9'''='r'''r'`^'''!
='! ! ' ='r'=''!` ' r'!'
apy aghri-mle 'vahita ktjali
mm kit sa-smitam rdray d
sapady apadhvasta-samasta-kilbio
1044
voh muda vta-viaka rjitm
SYNONYMS
apiand; aghriof His feet; mleat the base; avahitamfixed;
kta-ajalimwith joined palms; mmme; kitwill look upon;
sasmitamsmiling; rdraywith an affectionate; dglance;
sapadiimmediately; apadhvastaeradicated; samastaall;
kilbiacontamination; vohI will achieve; mudamhappiness;
vtafreed; viaka-from doubt; rjitmintense.
TRANSLATION
Thus He will cast His smiling, affectionate glance upon me as I remain fixed
with joined palms, fallen in obeisances at His feet. Then all my contamination
will at once be dispelled, and I will give up all doubts and feel the most intense
bliss.
TEXT 20
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suhttama jtim ananya-daivata
dorbhy bhadbhy parirapsyate 'tha mm
tm hi trth-kriyate tadaiva me
bandha ca karmtmaka ucchvasity ata
1045
SYNONYMS
suht-tamamthe best of friends; jtima family member;
ananyaexclusive; daivatam(having Him) as my object of worship;
dorbhymwith His two arms; bhadbhymlarge; parirapsyateHe will
embrace; athathereupon; mmme; tmthe body; hiindeed;
trthsanctified; kriyatewill become; tad evaexactly then; memy;
bandhathe bondage; caand; karma-tmakadue to fruitive activity;
ucchvasitiwill become slackened; ataas a result of this.
TRANSLATION
Recognizing me as an intimate friend and relative, Ka will embrace me
with His mighty arms, instantly sanctifying my body and diminishing to nil all
my material bondage, which is due to fruitive activities.
TEXT 21
^''='!]`']`'!r' `r'!'^'
'! ='''r' ' ` r'r' r'' `'='!
r'! =''' ''+' r'! '$'''!
' ='! r'! ''! ''!' ''' '' r'r'
labdhvga-sagam praatam ktjali
m vakyate 'krra tatety ururav
tad vaya janma-bhto mahyas
naivdto yo dhig amuya janma tat
SYNONYMS
1046
labdhvhaving achieved; aga-sagamphysical contact; praatamwho
am standing with head bowed; kta-ajalimwith palms joined together in
supplication; mmto me; vakyateHe will speak; akrraO Akrra;
tataMy dear relative; itiin such words; ururavLord Ka, whose
fame is vast; tadthen; vayamwe; janma-bhtaour birth becoming
successful; mahyasby the greatest of all persons; nanot; evaindeed;
dtahonored; yawho; dhikto be pitied; amuyahis; janmabirth;
tatthat.
TRANSLATION
Having been embraced by the all-famous Lord Ka, I will humbly stand
before Him with bowed head and joined palms, and He will address me, "My
dear Akrra." At that very moment my life's purpose will be fulfilled. Indeed,
the life of anyone whom the Supreme Personality fails to recognize is simply
pitiable.
TEXT 22
' r''' `N[''r' ' 6''!
' '!'''! ''' '' '' =' ='!
r''!'' +'`!' +''r' '''! r''!
' d '! '' ''!'r'! ''
na tasya kacid dayita suhttamo
na cpriyo dveya upekya eva v
tathpi bhaktn bhajate yath tath
sura-drumo yadvad uprito 'rtha-da
1047
SYNONYMS
na tasyaHe does not have; kacitany; dayitafavorite; suhttamabest
friend; na canor; apriyaunfavored; dveyahated: upekya-neglected;
evaindeed; vor; tath apistill; bhaktnwith His devotees;
bhajateHe reciprocates; yathas they are; tathaccordingly;
sura-drumaa heavenly desire tree; yadvatjust as; upritataken shelter
of; arthadesired benefits; dagiving.
TRANSLATION
The Supreme Lord has no favorite and no dearmost friend, nor does He
consider anyone undesirable, despicable or fit to be neglected. All the same, He
lovingly reciprocates with His devotees in whatever manner they worship Him,
just as the trees of heaven fulfill the desires of whoever approaches them.
PURPORT
The Lord says something similar in the Bhagavad-gt (9.29):
samo 'ha sarva-bhteu
na me dveyo 'sti na priya
ye bhajanti tu m bhakty
mayi te teu cpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friend and is in Me, and I am also a
friend to him."
Similarly, Lord Caitanya was as hard as a thunderbolt for those who envied
Him, and as soft as a rose for those who understood His divine mission.
1048
TEXT 23
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ki cgrajo mvanata yadttama
smayan parivajya ghtam ajalau
gha praveypta-samasta-satkta
samprakyate kasa-kta sva-bandhuu
SYNONYMS
kim cafurthermore; agra-jaHis elder brother (Lord Balarma); mme;
avanatamwho am standing with head bowed; yadu-uttamathe most
exalted of the Yadus; smayansmiling; parivajyaembracing;
ghtamtaken hold of; ajalauby my joined palms; ghamHis house;
praveyabringing into; ptawho will have received; samastaall;
sat-ktamsigns of respect; samprakyateHe will inquire; kasa-by Kasa;
ktamwhat has been done; sva-bandhuuto His family members.
TRANSLATION
And then Lord Ka's elder brother, the foremost of the Yadus, will grasp
my joined hands while I am still standing with my head bowed, and after
embracing me He will take me to His house. There He will honor me with all
items of ritual welcome and inquire from me about how Kasa has been
treating His family members.
1049
TEXT 24
''! ` ='!'
1r' ''r'''' `'!
H`^`r''''! ''=''
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' '' N!r'! ' ''
r-uka uvca
iti sacintayan ka
vaphalka-tanayo 'dhvani
rathena gokula prpta
srya csta-giri npa
SYNONYMS
r-uka uvcaukadeva Gosvm said; iti-thus; sacintayan-thinking
deeply; kamabout Lord Ka; vaphalka-tanaya-Akrra, the son of
vaphalka; adhvanion the road; rathenaby his chariot; gokulamthe
village of Gokula; prptareached; sryathe sun; caand;
asta-girimthe mountain behind which the sun sets; npaO King (Parkit).
TRANSLATION
ukadeva Gosvm continued: My dear King, while the son of vaphalka,
traveling on the road, thus meditated deeply on r Ka, he reached Gokula as
the sun was beginning to set.
PURPORT
rla rdhara Svm comments that although Akrra did not even notice
1050
the road, being deeply absorbed in meditation on Lord Ka, he still reached
Gokula on his chariot.
TEXT 25
''!' r'''!^'^'^'! `''!^'~
``' !'^'''! !!
'! !! B 'r'`! r' `!'
='^''r'!'''''='!@`'!!9
padni tasykhila-loka-pla-
kira-jumala-pda-reo
dadara gohe kiti-kautukni
vilakitny abja-yavkudyai
SYNONYMS
padnithe footprints; tasyaof Him; akhilaall; lokaof the planets;
plaby the superintendents; kiraupon their crowns; juaplaced;
amalapure; pdaof His feet; reothe dust; dadarahe (Akrra) saw;
gohein the cow pasture; kitithe earth; kautakniwonderfully
decorating; vilakitnidistinguishable; abjaby the lotus; yavabarleycorn;
akuaelephant goad; dyaiand so on.
TRANSLATION
In the cowherd pasture Akrra saw the footprints of those feet whose pure
dust the rulers of all the planets in the universe hold on their crowns. Those
footprints of the Lord, distinguished by such marks as the lotus, barleycorn and
elephant goad, made the ground wonderfully beautiful.
1051
TEXT 26
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'!='`9 ' r' '='' r'
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tad-daranhlda-vivddha-sambhrama
premordhva-romru-kalkulekaa
rathd avaskandya sa tev aceata
prabhor amny aghri-rajsy aho iti
SYNONYMS
tatof Lord Ka's footprints; daranafrom the sight; hldaby the
ecstasy; vivddhagreatly increased; sambhramawhose agitation;
premout of pure love; rdhvastanding erect; romawhose bodily hairs;
aru-kalwith teardrops; kulafilled; kaawhose eyes; rathtfrom
the chariot; avaskandyagetting down; sahe, Akrra; teuamong those
(footprints); aceatarolled about; prabhoof my master; amnithese;
aghrifrom the feet; rajsiparticles of dust; ahoah; itiwith these
words.
TRANSLATION
Increasingly agitated by ecstasy at seeing the Lord's footprints, his bodily
hairs standing on end because of his pure love, and his eyes filled with tears,
Akrra jumped down from his chariot and began rolling about among those
footprints, exclaiming, "Ah, this is the dust from my master's feet!"
1052
TEXT 27
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deha-bhtm iyn artho
hitv dambha bhiya ucam
sanded yo harer liga-
darana-ravadibhi
SYNONYMS
deham-bhtmof embodied beings; iynthis much; arthathe goal of life;
hitvgiving up; dambhampride; bhiyamfear; ucamand sorrow;
sandetbeginning from his being ordered (by Kasa); yawhich;
hareof Lord Ka; ligathe signs; daranawith the seeing;
ravaahearing about; dibhiand so on.
TRANSLATION
The very goal of life for all embodied beings is this ecstasy, which Akrra
experienced when, upon receiving Kasa's order, he put aside all pride, fear
and lamentation and absorbed himself in seeing, hearing and describing the
things that reminded him of Lord Ka.
PURPORT
rla Vivantha Cakravart explains that Akrra gave up fear by openly
1053
showing his love and reverence for Ka, even though he or his family might
have been punished by the angry Kasa. Akrra gave up his pride in being an
aristocratic member of society and worshiped the cowherd residents of the
simple village of Vndvana. And he gave up lamenting for his house, wife and
family, which were in danger from King Kasa. Giving up all these things, he
rolled in the dust of the lotus feet of God.
TEXTS 28-33
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1054
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h'!r'! =''='!''!
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dadara ka rma ca
vraje go-dohana gatau
pta-nlmbara-dharau
arad-amburahekaau
kiorau ymala-vetau
r-niketau bhad-bhujau
su-mukhau sundara-varau
bala-dvirada-vikramau
dhvaja-vajrkumbhojai
cihnitair aghribhir vrajam
obhayantau mahtmnau
snukroa-smitekaau
udra-rucira-krau
sragviau vana-mlinau
1055
puya-gandhnuliptgau
sntau viraja-vsasau
pradhna-puruv dyau
jagad-dhet jagat-pat
avatrau jagaty-arthe
svena bala-keavau
dio vitimir rjan
kurvau prabhay svay
yath mrakata ailo
raupya ca kanakcitau
SYNONYMS
dadarahe saw; kam rmam caLord Ka and Lord Balarma;
vrajein the village of Vraja; gothe cows; dohanamto the place of
milking; gataugone; pta-nlayellow and blue; ambaraclothes;
dharauwearing; aratof the autumn season; amburuhalike lotuses;
kaauwhose eyes; kiorauthe two youths; ymala-vetaudark-blue
and white; r-niketauthe shelters of the goddess of fortune; bhatmighty;
bhujauwhose arms; su-mukhauwith attractive faces; sundara-varauthe
most beautiful; balayoung; dviradalike an elephant; vikramauwhose
walking; dhvajaby the flag; vajralightning bolt; akuaelephant goad;
ambhojaiand lotus; cihnitaimarked; aghribhiwith Their feet;
vrajamthe cow pasture; obhayantaubeautifying; mah-tmnaugreat
souls; sa-anukroacompassionate; smitaand smiling; kaauwhose
glances; udramagnanimous; ruciraand attractive; krauwhose
pastimes; srak-vinauwearing jeweled necklaces; vana-mlinauand wearing
flower garlands; puyaauspicious; gandhawith fragrant substances;
anuliptaanointed; agauwhose limbs; sntaufreshly bathed;
virajaspotless; vsasauwhose garments; pradhnathe most exalted;
puruautwo persons; dyauprimeval; jagat-dhetthe causes of the
1056
universe; jagat-patthe masters of the universe; avatrauhaving
descended; jagati-arthefor the benefit of the universe; sva-aenain Their
distinct forms; bala-keavauBalarma and Keava; diaall the directions;
vitimirfree from darkness; rjanO King; kurvaumaking;
prabhaywith the effulgence; svayTheir own; yathas;
mrakatamade of emerald; ailaa mountain; raupyaone made of
silver; caand; kanakawith gold; acitauboth decorated.
TRANSLATION
Akrra then saw Ka and Balarma in the village of Vraja, going to milk
the cows. Ka wore yellow garments, Balarma blue, and Their eyes
resembled autumnal lotuses. One of those two mighty-armed youths, the
shelters of the goddess of fortune, had a dark-blue complexion, and the other's
was white. With Their fine-featured faces They were the most beautiful of all
persons. As They walked with the gait of young elephants, glancing about with
compassionate smiles, Those two exalted personalities beautified the cow
pasture with the impressions of Their feet, which bore the marks of the flag,
lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most
magnanimous and attractive, were ornamented with jeweled necklaces and
flower garlands, anointed with auspicious, fragrant substances, freshly bathed,
and dressed in spotless raiment. They were the primeval Supreme Personalities,
the masters and original causes of the universes, who had for the welfare of the
earth now descended in Their distinct forms of Keava and Balarma. O King
Parkit, They resembled two gold-bedecked mountains, one of emerald and the
other of silver, as with Their effulgence They dispelled the sky's darkness in all
directions.
TEXT 34
'!' ! '=''^' r''
1057
'! ' ` h' $='$^'
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ratht tram avaplutya
so 'krra sneha-vihvala
papta caraopnte
daa-vad rma-kayo
SYNONYMS
rathtfrom his chariot; tramquickly; avaplutyaclimbing down;
sahe; akrraAkrra; snehaby affection; vihvalaovercome;
paptafell; caraa-upntenext to the feet; daa-vatflat like a rod;
rma-kayoof Balarma and Ka.
TRANSLATION
Akrra, overwhelmed with affection, quickly jumped down from his chariot
and fell at the feet of Ka and Balarma like a rod.
TEXT 35
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'' ^'`'r'!]` ! r`?'!r'
='!^''!' '!'!`?' ''
bhagavad-daranhlda-
1058
bpa-parykulekaa
pulakacitga autkahyt
svkhyne nakan npa
SYNONYMS
bhagavatthe Supreme Personality of Godhead; daranabecause of seeing;
hldadue to the joy; bpawith tears; parykulaoverflowing;
kaawhose eyes; pulakawith eruptions; citamarked; aga-whose
limbs; autkahytfrom eagerness; sva-khyneto announce himself; na
aakathe was not able; npaO King.
TRANSLATION
The joy of seeing the Supreme Lord flooded Akrra's eyes with tears and
decorated his limbs with eruptions of ecstasy. He felt such eagerness that he
could not speak to present himself, O King.
TEXT 36
+'!='! r''+'' r''
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'r' '!r'='r'^'
bhagavs tam abhipretya
rathgkita-pin
parirebhe 'bhyupkya
prta praata-vatsala
1059
SYNONYMS
bhagavnthe Supreme Lord; tamhim, Akrra; abhipretyarecognizing;
ratha-agawith a chariot wheel; akitamarked; pinby His hand;
parirebheHe embraced; abhyupkyapulling near; prtapleased;
praatato those who are surrendered; vatsalawho is benignly disposed.
TRANSLATION
Recognizing Akrra, Lord Ka drew him close with His hand, which bears
the sign of the chariot wheel, and then embraced him. Ka felt pleased, for
He is always benignly disposed toward His surrendered devotees.
PURPORT
According to the cryas, by extending His hand marked with the chariot
wheel, or cakra, Lord Ka indicated His ability to kill Kasa.
TEXTS 37-38
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1060
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sakaraa ca praatam
upaguhya mah-man
ghtv pin p
anayat snujo gham
pvtha sv-gata tasmai
nivedya ca varsanam
praklya vidhi-vat pdau
madhu-parkrhaam harat
SYNONYMS
sakaraaLord Balarma; caand; praatamwho was standing with his
head bowed; upaguhyaembracing; mah-manmagnanimous;
ghtvtaking hold of; pinwith His hand; phis two hands;
anayatHe took; sa-anujawith His younger brother (Lord Ka);
ghamto His residence; pvinquiring; athathen; su-gatamabout
the comfort of his trip; tasmaito him; nivedyaoffering; caand;
varaexcellent; sanama seat; praklyawashing; vidhi-vatin
accordance with scriptural injunctions; pdauhis feet; madhu-parkahoney
mixed with milk; arhaamas a respectful offering; haratHe brought.
TRANSLATION
As Akrra stood with his head bowed, Lord Sakaraa [Balarma] grasped
his joined hands, and then Balarma took him to His house in the company of
Lord Ka. After inquiring from Akrra whether his trip had been
comfortable, Balarma offered him a first-class seat, bathed his feet in
accordance with the injunctions of scripture and respectfully served him milk
with honey.
1061
TEXT 39
'=' 9 !! '!r''''
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nivedya g ctithaye
savhya rntam ta
anna bahu-gua medhya
raddhayopharad vibhu
SYNONYMS
nivedyapresenting in charity; gma cow; caand; atithayeto the guest;
savhyamassaging; rntamwho was tired; adtawith great respect;
annamcooked food; bahu-guamof various tastes; medhyamsuitable for
offering; raddhayfaithfully; upharatoffered; vibhuthe almighty
Lord.
TRANSLATION
The almighty Lord Balarma presented Akrra with the gift of a cow,
massaged his feet to relieve him of fatigue and then with great respect and faith
fed him suitably prepared food of various fine tastes.
PURPORT
According to rla Vivantha Cakravart, Akrra went to Ka's and
Balarma's house on the twelfth lunar day, on which one should not break a
1062
fast at night. However, Akrra dispensed with this formality because he was
eager to receive food in the Lord's house.
TEXT 40
r'' +' `='r' 'r''!
!' '''''' ='r'
'^'='!' ! '''!^''
''! 'r' =''''!r'' '
tasmai bhuktavate prty
rma parama-dharma-vit
makha-vsair gandha-mlyai
par prti vyadht puna
SYNONYMS
tasmaito him; bhuktavatewho had finished eating; prtyaffectionately;
rmaLord Balarma; paramathe supreme; dharma-vitknower of
religious principles; mukha-vsaiwith aromatic herbs for sweetening the
mouth; gandhawith perfume; mlyaiand flower garlands; parmthe
highest; prtimsatisfaction; vyadhtarranged; punafurther.
TRANSLATION
When Akrra had eaten to his satisfaction,, Lord Balarma, the supreme
knower of religious duties, offered him aromatic herbs for sweetening his
mouth, along with fragrances and flower garlands. Thus Akrra once again
enjoyed the highest pleasure.
1063
TEXT 41
''' 'r `r' '
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papraccha sat-kta nanda
katha stha niranugrahe
kase jvati drha
sauna-pl ivvaya
SYNONYMS
papracchaasked; sat-ktamwho had been honored; nandaNanda
Mahrja; kathamhow; sthayou are living; niranugrahethe merciless;
kaseKasa; jvatiwhile he is alive; drhaO descendant of Darha;
saunaan animal slaughterer; plwhose keeper; ivajust like;
avayasheep.
TRANSLATION
Nanda Mahrja asked Akrra: O descendant of Darha, how are all of you
maintaining yourselves while that merciless Kasa remains alive? You are just
like sheep under the care of a butcher.
TEXT 42
''! '='''r='='' r'! `!'
`! '!r''! ' r' '^'^'
1064
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yo 'vadht sva-svasus tokn
kroanty asu-tp khala
ki nu svit tat-prajn va
kuala vimmahe
SYNONYMS
yawho; avadhtkilled; svaof his own; svasusister; toknthe babies;
kroantywho was crying; asu-tpself-indulgent; khalacruel; kim
nuwhat then; svitindeed; tathis; prajnmof the subjects; vayou;
kualamwell-being; vimmahewe should conjecture.
TRANSLATION
That cruel, self-serving Kasa murdered the infants of his own sister in her
presence, even as she cried in anguish. So why should we even ask about the
well-being of you, his subjects?
TEXT 43
1r' ' ' r'''! ='!'!
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ittha sntay vc
nandena su-sabhjita
1065
akrra paripena
jahv adhva-pariramam
SYNONYMS
itthamthus; s-ntayvery true and pleasing; vcwith words;
nandenaby Nanda Mahrja; suwell; sabhjitahonored;
akrraAkrra; paripenaby the inquiry; jahauput aside; adhvaof
the road; pariramamhis fatigue.
TRANSLATION
Honored by Nanda Mahrja with these true and pleasing words of inquiry,
Akrra forgot the fatigue of his journey.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty eighth Chapter, of
the rmad-Bhgavatam, entitled "Akrra's Arrival in Vndvana."
39. Akrra's Vision
This chapter describes how Akrra informed Lord Ka and Lord
Balarma of Kasa's plans and his activities in Mathur; what the gops cried
out in distress when Ka left for Mathur; and also the vision of Lord Viu's
abode that Akrra saw within the water of the Yamun.
When Ka and Balarma offered Akrra great respect and comfortably
seated him on a couch, he felt that all the desires he had reflected on while
1066
traveling to Vndvana were now fulfilled. After the evening meal, Ka
asked Akrra whether his trip had been peaceful and whether he was well.
The Lord also inquired about how Kasa was behaving toward their family
members, and finally He asked why Akrra had come.
Akrra described how Kasa had been persecuting the Ydavas, what
Nrada had told Kasa and how Kasa had been treating Vasudeva cruelly.
Akrra also spoke of Kasa's desire to bring Ka and Balarma to Mathur
to kill Them on the pretext of Their seeing the bow sacrifice and engaging in a
wrestling match. Ka and Balarma laughed out loud when They heard this.
They went to Their father, Nanda, and informed him of Kasa's orders.
Nanda then issued an order to all the residents of Vraja that they should
collect various offerings for the King and prepare to go to Mathur.
The young gops were extremely upset to hear that Ka and Balarma
would be going to Mathur. They lost all external awareness and began to
remember Ka's pastimes. Condemning the creator for separating them from
Him, they began to lament. They said that Akrra did not deserve his name (a,
"not"; krra, "cruel"), since he was so cruel to be taking away their dearmost
Ka. "It must be that fate is against us," they lamented, "because otherwise
the elders of Vraja would have forbidden Ka to leave. So let us forget our
shyness and try to stop Lord Mdhava from going." With these words the
young cowherd girls began to chant Ka's names and cry.
But even as they wept, Akrra began taking Ka and Balarma to
Mathur in his chariot. The cowherd men of Gokula followed behind on their
wagons, and the young gops also walked behind for some distance, but then
they became placated by Ka's glances and gestures and pacified by a message
from Him that said "I will return." With their minds completely absorbed in
Ka, the cowherd girls stood as still as figures in a painting until they could
no longer see the chariot's flag or the dust cloud being raised on the road.
Then, chanting Ka's glories all the while, they despondently returned to
their homes.
Akrra halted the chariot at the bank of the Yamun so Ka and
1067
Balarma could perform a ritual of purification and drink some water. After
the two Lords had gotten back into the chariot, Akrra took Their permission
to bathe in the Yamun. As he recited Vedic mantras, he was startled to see
the two Lords standing in the water. Akrra came out of the river and
returned to the chariot-where he saw the Lords still sitting. Then he returned
to the water to find out if the two figures he had seen there were real or not.
What Akrra saw in the water was four-armed Lord Vsudeva. His
complexion was dark blue like a fresh raincloud, He wore yellow garments and
He lay on the lap of thousand-hooded Ananta ea. Lord Vsudeva was
receiving the prayers of perfected beings, celestial serpents and demons, and
He was encircled by His personal attendants. Serving Him were His many
potencies, such as r, Pui and Il, while Brahm and other demigods sang
His praises. Akrra rejoiced at this vision and, joining his palms in
supplication, began to pray to the Supreme Lord in a voice choked with
emotion.
TEXT 1
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^' +' ''! '!' '='! '
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r-uka uvca
sukhopavia paryake
rama-koru-mnita
lebhe manorathn sarvn
pathi yn sa cakra ha
1068
SYNONYMS
r-uka uvcaukadeva Gosvm said; sukhacomfortably;
upavia-seated; paryakeon a couch; rma-kaby Lord Balarma and
Lord Ka; uruvery much; mnitahonored; lebhehe attained;
mana-rathnhis desires; sarvnall; pathion the road; ynwhich;
sahe; cakra hahad manifested.
TRANSLATION
ukadeva Gosvm said: Having been honored so much by Lord Balarma
and Lord Ka, Akrra, seated comfortably on a couch, felt that all the desires
he had contemplated on the road were now fulfilled.
TEXT 2
`'^'+'' +'!='r'
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kim alabhya bhagavati
prasanne r-niketane
tathpi tat-par rjan
na hi vchanti kicana
SYNONYMS
kimwhat; alabhyamis unattainable; bhagavatithe Supreme Lord;
prasannebeing satisfied; rof the goddess of fortune; niketanethe
1069
resting place; tath apinevertheless; tat-parthose who are devoted to
Him; rjanO King (Parkit); nado not, hi-indeed; vchantidesire;
kicanaanything.
TRANSLATION
My dear King, what is unattainable for one who has satisfied the Supreme
Personality of Godhead, the shelter of the goddess of fortune? Even so, those
who are dedicated to His devotional service never want anything from Him.
TEXT 3
'!''r''!'!' `r='!
+'!='! ='`' r'
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'''!''+'`'' r''
syantanana ktv
bhagavn devak-suta
suhtsu vtta kasasya
papracchnyac cikritam
SYNONYMS
syantanaof the evening; aanamthe dining; ktvhaving done;
bhagavnthe Supreme Lord; devak-sutathe son of Devak;
suhtsutoward His well-wishing relatives and friends; vttamabout the
behavior; kasasyaof Kasa; papracchaHe inquired; anyatother;
cikritamintentions.
1070
TRANSLATION
After the evening meal, Lord Ka, the son of Devak, asked Akrra how
Kasa was treating their dear relatives and friends and what the King was
planning to do.
TEXT 4
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r'!r' '! ''!!r' `+'r'
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''='''!''''
r-bhagavn uvca
tta saumygata kaccit
sv-gata bhadram astu va
api sva-jti-bandhnm
anamvam anmayam
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; ttaO uncle;
saumyaO gentle one; gataarrived; kaccitwhether;
su-gatamwelcome; bhadramall good; astumay there be; vafor you;
apiwhether; svafor your well-wishing friends; jtiintimate relatives;
bandhnmand other family members; anamvamfreedom from
unhappiness; anmayarnfreedom from disease.
1071
TRANSLATION
The Supreme Lord said: My dear, gentle Uncle Akrra, was your trip here
comfortable? May all good fortune be yours. Are our well-wishing friends and
our relatives, both close and distant, happy and in good health?
TEXT 5
` ' ' `'!^' ''
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`' '!r' ^''!'!]`
='!'! 'r'r''!' '
ki nu na kuala pcche
edhamne kulmaye
kase mtula-nmnga
svn nas tat-prajsu ca
SYNONYMS
kimwhat; nurather; naour; kualamabout the well-being; pccheI
should inquire; edhamnewhen he is prospering; kulaof our family;
mayethe disease; kaseKing Kasa; mtula-nmnby the name
"maternal uncle"; agamy dear; svnmof the relatives; naour;
tathis; prajsuof the citizens; caand.
TRANSLATION
But, my dear Akrra, as long as King Kasathat disease of our family
who goes by the name "maternal uncle"is still prospering, why should I even
1072
bother to ask about the well-being of our family members and his other
subjects?
TEXT 6
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aho asmad abhd bhri
pitror vjinam ryayo
yad-dheto putra-maraa
yad-dhetor bandhana tayo
SYNONYMS
ahoah; asmatbecause of Me; abhtthere was; bhrigreat; pitrofor
My parents; vjinamsuffering; ryayofor the offenseless ones;
yat-hetobecause of whom; putraof their sons; maraamthe death;
yat-hetobecause of whom; bandhanambondage; tayotheir.
TRANSLATION
Just see how much suffering I have caused My offenseless parents ! Because
of Me their sons were killed and they themselves imprisoned.
PURPORT
Because Kasa had heard a prophecy that the eighth son of Devak would
kill him, he tried to kill all her children. For the same reason, he imprisoned
1073
her and her husband, Vasudeva.
TEXT 7
?'!9 '! ' ='!'!
'O =' '! '' `!_`r''
''!r' =''' r'! r'!r'
r'='!!''`!!'
diydya darana svn
mahya va saumya kkitam
sajta varyat tta
tavgamana-kraam
SYNONYMS
diyby good fortune; adyatoday; daranamthe sight; svnmof My
close relative; mahyamfor Me; vayourself; saumyaO gentle one;
kkitamdesired; sajtamhas come about; varyatmplease explain;
ttaO uncle; tavayour; gamanafor the coming; kraamthe reason.
TRANSLATION
By good fortune We have today fulfilled Our desire to see you, Our dear
relative. O gentle uncle, please tell Us why you have come.
TEXT 8
''! ` ='!'
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1074
='! ''!'!' '!''='
=' !' ''' '' ''
='' ='='''! 9''
r-uka uvca
po bhagavat sarva
varaym sa mdhava
vairnubandha yaduu
vasudeva-vadhodyamam
SYNONYMS
r-uka uvcaukadeva Gosvm said; parequested; bhagavatby
the Supreme Lord; sarvameverything; varaym sadescribed;
mdhavaAkrra, descendant of Madhu; vaira-anubandhamthe inimical
attitude; yaduutoward the Yadus; vasudevaVasudeva; vadhato murder;
udyamamthe attempt.
TRANSLATION
ukadeva Gosvm said: In response to the Supreme Lord's request, Akrra,
the descendant of Madhu, described the whole situation, including King
Kasa's enmity toward the Yadus and his attempt to murder Vasudeva.
TEXT 9
''r' '!! ''' ='!
r' '' ''r' =''''
'' ` '! '!''
1075
='''!'` +'
yat-sandeo yad-artha v
dta sampreita svayam
yad ukta nradensya
sva-janmnakadundubhe
SYNONYMS
yathaving which; sandeamessage; yatwhich; arthampurpose;
vand; dtaas a messenger; sampreitasent; svayamhimself
(Akrra); yatwhat; uktamwas spoken; nradenaby Nrada; asyato
him (Kasa); svaHis (Ka's); janmabirth; nakadundubhefrom
Vasudeva.
TRANSLATION
Akrra relayed the message he had been sent to deliver. He also described
Kasa's real intentions and how Nrada had informed Kasa that Ka had
been born as the son of Vasudeva.
TEXT 10
' r='! `='' `'!!
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rutvkrra-vaca ko
bala ca para-vra-h
1076
prahasya nanda pitara
rj dia vijajatu
SYNONYMS
rutvhearing; akrra-vacaAkrra's words; kaLord Ka;
balaLord Balarma; caand; para-vraof opposing heroes; hthe
destroyer; prahasyalaughing; nandamto Nanda Mahrja; pitaramTheir
father; rjby the King; diamthe order given; vijajatuThey
informed.
TRANSLATION
Lord Ka and Lord Balarma, the vanquisher of heroic opponents, laughed
when They heard Akrra's words. The Lords then informed Their father,
Nanda Mahrja, of King Kasa's orders.
TEXTS 11-12
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1077
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gopn samdiat so 'pi
ghyat sarva-go-rasa
upyanni ghdhva
yujyant akani ca
ysyma vo madhu-pur
dsymo npate rasn
drakyma su-mahat parva
ynti jnapad kila
evam ghoayat katr
nanda-gopa sva-gokule
SYNONYMS
gopnthe cowherd men; samdit-ordered; sahe (Nanda Mahrja);
apialso; ghyatmhave collected; sarvaall; go-rasathe milk products;
upyanniexcellent gifts; ghdhvamtake; yujyantmyoke;
akanithe wagons; caand; ysymawe shall go; vatomorrow;
madhu-purmto Mathur; dsymawe shall give; npateto the King;
rasnour milk products; drakymawe shall see; su-mahata very great;
parvafestival; yntiare going; jnapadthe residents of all the outlying
districts; kilaindeed; evamthus; ghoayathe had announced; katrby
the village constable; nanda-gopaNanda Mahrja; sva-gokuleto the
people of his Gokula.
TRANSLATION
Nanda Mahrja then issued orders to the cowherd men by having the
village constable make the following announcement throughout Nanda's domain
of Vraja: "Go collect all the available milk products. Bring valuable gifts and
1078
yoke your wagons. Tomorrow we shall go to Mathur, present our milk
products to the King and see a very great festival. The residents of all the
outlying districts are also going."
PURPORT
Nanda wanted to bring ghee and other milk products as taxes for the King.
TEXT 13
!! '''r'!r' ''' r''
'+' =' ='' 'r'! +' '!'
!' `'!! '' ` ' r' '
` '''!!r''
gopyas ts tad uparutya
babhvur vyathit bham
rma-kau pur netum
akrra vrajam gatam
SYNONYMS
gopyathe cowherd girls; tthey; tatthen; uparutyahearing;
babhvubecame; vyathitdistressed; bhamextremely;
rma-kauBalarma and Ka; purmto the city; netumto take;
akrramAkrra; vrajamto Vndvana; gatamcome.
TRANSLATION
When the young gops heard that Akrra had come to Vraja to take Ka
and Balarma to the city, they became extremely distressed.
1079
TEXT 14
`!N'r `r'6'!''
H!'^'!'' ^''''
' ' `^'='^'''
`'!'''N `!N'
kcit tat-kta-ht-tpa
vsa-mlna-mukha-riya
srasad-dukla-valaya
kea-granthya ca kcana
SYNONYMS
kcitsome of them; tatby that (hearing); ktacreated; htin their
hearts; tpafrom the torment; vsaby the sighing; mlnamade pale;
mukhaof their faces; riyathe luster; srasatloosening; duklatheir
dresses; valayabracelets; keain their hair; granthyathe knots; caand;
kcanaothers.
TRANSLATION
Some gops felt so pained at heart that their faces turned pale from their
heavy breathing. Others were so anguished that their dresses, bracelets and
braids became loose.
TEXT 15
''!N r'' '''!'
1080
'=' '!'! ''=' '''
'!+'''!'?'' ^'! `'
!r'^'! ` !r'! 1='
any ca tad-anudhyna
nivttea-vttaya
nbhyajnann ima lokam
tma-loka gat iva
SYNONYMS
anyothers; caand; taton Him; anudhynaby fixed meditation;
nivttaceased; aeaall; vttayatheir sensory functions; na
abhyajnanthey were unaware; imamof this; lokamworld; tmaof
self-realization; lokamthe realm; gatthose who have attained; ivajust
as.
TRANSLATION
Other gops entirely stopped their sensory activities and became fixed in
meditation on Ka. They lost all awareness of the external world, just like
those who attain the platform of self-realization.
PURPORT
The gops were in fact already on the platform of self-realization. The
Caitanya-caritmta (Madhya 20.108) states, jvera svarpa haya kera
nitya-dsa: "The self, or individual soul, is an eternal servant of Ka." Thus
because they were rendering the most intense loving service to the Lord, the
gops were situated at the highest stage of self-realization.
1081
TEXT 16
'r''N!''! '!!
' !!'r' r'!
6'' '!N'''!
! '' ' _ U''
smarantya cpar aurer
anurga-smiterit
hdi-spa citra-pad
gira sammumuhu striya
SYNONYMS
smarantyaremembering; caand; aparothers; aureof Ka;
anurgaaffectionate; smitaby His smile; ritsent; hdithe heart;
spatouching; citrawonderful; padwith phrases; girathe speech;
sammumuhufainted; striyawomen.
TRANSLATION
And still other young women fainted simply by remembering the words of
Lord auri [Ka]. These words, decorated with wonderful phrases and
expressed with affectionate smiles, would deeply touch the young girls' hearts.
TEXTS 17-18
!r' ' ^'^'r'! ' !
h'''$!'!='^'! `''
'!! `!''$!' ''! !
1082
'! [!''r'!' '
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gati su-lalit ce
snigdha-hsvalokanam
okpahni narmi
proddma-caritni ca
cintayantyo mukundasya
bht viraha-ktar
samet saghaa procur
aru-mukhyo 'cyutay
SYNONYMS
gatimthe movements; su-lalitmvery charming; cemthe activities;
snigdhaaffectionate; hsasmiling; avalokanamthe glances;
okaunhappiness; apahniwhich remove; narmithe joking words;
proddmamighty; caritnithe deeds; caand; cintayantyathinking
about; mukundasyaof Lord Ka; bhtaafraid; virahabecause of
separation; ktargreatly distressed; sametjoining together;
saghaain groups; procuthey spoke; aruwith tears; mukhyatheir
faces; acyuta-aytheir minds absorbed in Lord Acyuta.
TRANSLATION
The gops were frightened at the prospect of even the briefest separation
1083
from Lord Mukunda, so now, as they remembered His graceful gait, His
pastimes, His affectionate, smiling glances, His heroic deeds and His joking
words, which would relieve their distress, they were beside themselves with
anxiety at the thought of the great separation about to come. They gathered in
groups and spoke to one another, their faces covered with tears and their minds
fully absorbed in Acyuta.
TEXT 19
'!! ''' '
$! ='''!r'r'=' ' `'[''!
' ''! '' ' ''! '!'' ' $'
r'! N! `r'!'! ' =''' '_`?'''!' `
='`"r' r' '+' `' r' '''!
r-gopya cu
aho vidhtas tava na kvacid day
sayojya maitry praayena dehina
t cktrthn viyunaky aprthaka
vikrita te 'rbhaka-ceita yath
SYNONYMS
r-gopya cuthe gops said; ahoO; vidhtaProvidence; tavayour;
nathere is not; kvacitanywhere; daymercy; sayojyabringing
together; maitrywith friendship; praayenaand with love;
dehinaembodied living beings; tnthem; caand; aktaunfulfilled;
arthntheir aims; viyunakiyou separate; aprthakamuselessly;
vikritamplay; teyour; arbhakaof a child; ceitamthe activity;
yathas.
1084
TRANSLATION
The gops said: O Providence, you have no mercy! You bring embodied
creatures together in friendship and love and then senselessly separate them
before they fulfill their desires. This whimsical play of yours is like a child's
game.
TEXT 20
''r=' ''''! 'r' `r'^'!=' r'
' `='' ' `''! ^'' ?'''
'!! `!'''! 'r'^' '!'
`! '' ''!! ''''!'' r' `r''
yas tva pradarysita-kuntalvta
mukunda-vaktra su-kapolam un-nasam
okpanoda-smita-lea-sundara
karoi prokyam asdhu te ktam
SYNONYMS
yawho; tvamyou; pradaryashowing; asitablack; kuntalaby locks;
vtamframed; mukundaof Ka; vaktramthe face; su-kapolamwith
fine cheeks; ut-nasamand raised nose; okamisery; apanodaeradicating;
smitawith His smile; leaslight; sundarambeautiful; karoiyou make;
prokyaminvisible; asdhunot good; teby you; ktamdone.
TRANSLATION
Having shown us Mukunda's face, framed by dark locks and beautified by
1085
His fine cheeks, raised nose and gentle smiles, which eradicate all misery, you
are now making that face invisible. This behavior of yours is not at all good.
TEXT 21
`r='' `''!^''''! ' ''!
'' $ ' $' 'r'!5'='r'
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r=''''!' =''' ''' ''
krras tvam akrra-samkhyay sma na
cakur hi datta harase batja-vat
yenaika-dee 'khila-sarga-sauhava
tvadyam adrkma vaya madhu-dvia
SYNONYMS
krracruel; tvamyou (are); akrra-samkhyayby the name Akrra
(which means "not cruel"); smacertainly; naour; cakueyes;
hiindeed; dattamgiven; haraseyou are taking; bataalas; ajaa fool;
vatjust like; yenawith which (eyes); ekain one; deeplace; akhilaof
all; sargathe creation; sauhavamthe perfection; tvadyamyour;
adrkmahave seen; vayamwe; madhudviaof Lord Ka, enemy of
the demon Madhu.
TRANSLATION
O Providence, though you come here with the name Akrra, you are indeed
cruel, for like a fool you are taking away what you once gave usthose eyes
with which we have seen, even in one feature of Lord Madhudvia's form, the
1086
perfection of your entire creation.
PURPORT
The gops did not care to see anything but Ka; therefore if Ka left
Vndvana, their eyes would have no function. Thus Ka's departure was
blinding these poor girls, and in their distress they berated Akrra, whose
name means "not cruel," as cruel indeed.
TEXT 22
' '' ' '!+']`'! 6
'''r' ' =' `r'!r' ! 'r'
='$!'' ! $!' ='''!' ' r'!' ''r'` '
r'[!'''(! ''!r'! '=''''
na nanda-snu kaa-bhaga-sauhda
samkate na sva-kttur bata
vihya gehn sva-jann sutn pats
tad-dsyam addhopagat nava-priya
SYNONYMS
nadoes not; nanda-snuthe son of Nanda Mahrja; kaain a
moment; bhagathe breaking; sauhdaof whose friendship;
samkatelook upon; naus; svaby Him; ktamade; turunder His
control; bataalas; vihyagiving up; gehnour homes;
sva-jannrelatives; sutnchildren; patnhusbands; tatto Him;
dsyamservitude; addhdirectly; upagatwho have taken up;
navaever new; priyawhose lovers.
1087
TRANSLATION
Alas, Nanda's son, who breaks loving friendships in a second, will not even
look directly at us. Forcibly brought under His control, we abandoned our
homes, relatives, children and husbands just to serve Him, but He is always
looking for new lovers.
TEXT 23
' ^' '+'!r'! '''''!'!''
'r''! '+' =' '' ''! ''r'! ' =''
''! ' '=''' ' ^' ''''r'
''!''r''''!]`! r`^'r''r'!'=''
sukha prabht rajanyam ia
saty babhvu pura-yoit dhruvam
y sapraviasya mukha vrajas-pate
psyanty apgotkalita-smitsavam
SYNONYMS
sukhamhappy; prabhtits dawn; rajanthe night; iyamthis;
iathe hopes; satytrue; babhvuhave become; puraof the city;
yoitmof the women; dhruvamcertainly; ywho; sapraviasyaof
Him who has entered (Mathur); mukhamthe face; vraja-pateof the
master of Vraja; psyantithey will drink; apgaupon the corners of His
eyes; utkalitaexpanded; smitaa smile; savamnectar.
TRANSLATION
1088
The dawn following this night will certainly be auspicious for the women of
Mathur. All their hopes will now be fulfilled, for as the Lord of Vraja enters
their city, they will be able to drink from His face the nectar of the smile
emanating from the corners of His eyes.
TEXT 24
r'!'! ' `! ''' '' +'!''r'
! $r''' ''='!''=''''
`' '' '' 'r'''!''r' ''^'!
'!''! '^'''r'=''' ' ''
ts mukundo madhu-maju-bhitair
ghta-citta para-vn manasvy api
katha punar na pratiysyate 'bal
grmy salajja-smita-vibhramair bhraman
SYNONYMS
tsmtheir; mukundaKa; madhulike honey; majusweet;
bhitaiby the words; ghtaseized; cittawhose mind;
paravnsubservient; manasvintelligent; apialthough; kathamhow;
punaagain; nato us; pratiysyatewill He return; abalO girls;
grmywho are rustic; sa-lajjashyly; smitasmiling; vibhramaiby
their enchantments; bhramanbecoming bewildered.
TRANSLATION
O gops, although our Mukunda is intelligent and very obedient to His
parents, once He has fallen under the spell of the honeysweet words of the
1089
women of Mathur and been enchanted by their alluring, shy smiles, how will
He ever return to us unsophisticated village girls?
TEXT 25
9 ' =' r'' '!! +'=''''r'
!'!!$ +'! '!''`=' '!'!r='r'!'
'$! r'=' ''! ! !!''
''r' '' '!'='' ='`' r''
adya dhruva tatra do bhaviyate
drha-bhojndhaka-vi-stvatm
mahotsava r-ramaa guspada
drakyanti ye cdhvani devak-sutam
SYNONYMS
adyatoday; dhruvamcertainly; tatrathere; dafor the eyes;
bhaviyatethere will be; drha-bhoja-andhaka-vi-stvatmof the
members of the Drha, Bhoja, Andhaka, Vi and Stvata clans;
mah-utsavaa great festivity; rof the goddess of fortune; ramaamthe
darling; guaof all transcendental qualities; spadamthe reservoir;
drakyantithey will see; yethose who; caalso; adhvanion the road;
devak-sutamKa, the son of Devak.
TRANSLATION
When the Drhas, Bhojas, Andhakas, Vis and Stvatas see the son of
Devak in Mathur, they will certainly enjoy a great festival for their eyes, as
will all those who see Him traveling along the road to the city. After all, He is
1090
the darling of the goddess of fortune and the reservoir of all transcendental
qualities.
TEXT 26
' r'''''!``!'' '!' +'
` 1r'' r'r'=' !`!
''! ''!=''!H!'' ' ^'r'''
'''!r''' ' '''r' ''!''=''
maitad-vidhasykaruasya nma bhd
akrra ity etad atva drua
yo 'sv anvsya su-dukhitam jana
priyt priya neyati pram adhvana
SYNONYMS
mshould not; etat-vidhasyaof such; akaruasyaan unkind person;
nmathe name; bhtbe; akrra iti"Akrra"; etatthis;
atvaextremely; druacruel; yawho; asauhe; anvsyanot
consoling; su-dukhitamwho are very miserable; janampeople;
priytthan the most dear; priyamdear (Ka); neyatiwill take; pram
adhvanabeyond our sight.
TRANSLATION
He who is doing this merciless deed should not be called Akrra. He is so
extremely cruel that without even trying to console the sorrowful residents of
Vraja, he is taking away Ka, who is more dear to us than life itself.
1091
TEXT 27
'! '' '' ''!'r'! '
r''='' ' r='''r' ' !
!! ''! '! +' '=' `'' 'r'
=' ' '! '9 'r' `^''$r'
anrdra-dhr ea samsthito ratha
tam anv am ca tvarayanti durmad
gop anobhi sthavirair upekita
daiva ca no 'dya pratiklam hate
SYNONYMS
anrdra-dhhard-hearted; eathis (Ka); samsthitahaving
mounted; rathamthe chariot; tamHim; anufollowing; amthese;
caand; tvarayantihurry; durmadbefooled; gopcowherds;
anobhiin their bullock carts; sthaviraiby the elders;
upekitamdisregarded; daivamfate; caand; nawith us; adyatoday;
pratiklamunfavorably; hateis acting.
TRANSLATION
Hard-hearted Ka has already mounted the chariot, and now the foolish
cowherds are hurrying after Him in their bullock carts. Even the elders are
saying nothing to stop Him. Today fate is working against us.
PURPORT
rla rdhara Svm reveals what the gops thought: "These foolish cowherd
men and elders are not even trying to stop Ka. Don't they realize they are
1092
committing suicide? They are helping Ka go to Mathur, but they will have
to come back to Vndvana and will certainly die in His absence. The whole
world has become nonsensical."
TEXT 28
'='!''!' '' '' r'' '!''='
` '! '`'''' `^'=' ('!''='!
' `']`!?''''!'' r'''!
=' ' =''=' 'r''' r''!'
nivrayma samupetya mdhava
ki no 'kariyan kula-vddha-bndhav
mukunda-sagn nimirdha-dustyajd
daivena vidhvasita-dna-cetasm
SYNONYMS
nivraymalet us stop; samupetyagoing up to Him; mdhavamKa;
kimwhat; nato us; akariyanwill do; kulaof the family; vddhathe
elders; bndhavand our relatives; mukunda-sagtfrom the association
of Lord Mukunda; nimiaof the wink of an eye; ardhafor one half;
dustyajtwhich is impossible to give up; daivenaby fate;
vidhvasitaseparated; dnawretched; cetasmwhose hearts.
TRANSLATION
Let us directly approach Mdhava and stop Him from going. What can our
family elders and other relatives do to us? Now that fate is separating us from
Mukunda, our hearts are already wretched, for we cannot bear to give up His
1093
association even for a fraction of a second.
PURPORT
rla Vivantha Cakravart describes what the gops thought: "Let us go
right up to Ka and pull at His clothes and hands and insist that He get
down from His chariot and stay here with us. We will tell Him, 'Don't bring
upon Yourself the sinful reaction for murdering so many women!' "
"But if we do that," said other gops, "our relatives and the village elders will
discover our secret love for Ka and abandon us."
"But what can they do to us?"
"Yes, our lives are already wretched now that Ka is leaving. We have
nothing to lose."
"That's right. We will remain in the Vndvana forest just like presiding
goddesses, and then we can fulfill our true desireto stay with Ka in the
forest."
"Yes, and even if the elders and our relatives punish us by beating us or
locking us up, we can still live happily with the knowledge that Ka is
residing in our village. Some of our girlfriends who are not imprisoned will
cleverly find a way to bring us the remnants of Ka's food, and then we can
remain alive. But if Ka is not stopped, we will certainly die."
TEXT 29
''''!' !!^'^'r''r'='^! ''
^'^'!='^'! `''+'!!'!! B!'
'r'! ' ' '!'=' '!! =''! r'
!! ''' `' ='r'r' ' r''! r''
1094
yasynurga-lalita-smita-valgu-mantra
llvaloka-parirambhaa-rsa-gohm
nt sma na kaam iva kaad vin ta
gopya katha nv atitarema tamo durantam
SYNONYMS
yasyawhose; anurgawith loving affection; lalitacharming;
smita(where there were) smiles; valguattractive; mantraintimate
discussions; llplayful; avalokaglances; parirambhaaand embraces;
rsaof the rsa dance; gohmto the assembly; nt smawho were
brought; nafor us; kaama moment; ivalike; kaad-the nights;
vinwithout; tamHim; gopyaO gops; kathamhow; nuindeed;
atitaremawill we cross over; tamathe darkness;
durantaminsurmountable.
TRANSLATION
When He brought us to the assembly of the r sa dance, where we enjoyed
His affectionate and charming smiles, His delightful secret talks, His playful
glances and His embraces, we passed many nights as if they were a single
moment. O gops, how can we possibly cross over the insurmountable darkness
of His absence?
PURPORT
For the gops, a long time in Ka's association passed like a moment, and a
single moment in His absence seemed like a very long time.
TEXT 30
''! '$ ''' ''''r''^' ''r'!
1095
!! '' =' '!' ^' '' r'!^'`' `
=' ! `!' 'r'`r'!'''! '
'' '!! r''' ' r' ' `' +'=' '
yo 'hna kaye vrajam ananta-sakha parto
gopair vian khura-raja-churitlaka-srak
veu kvaan smita-katka-nirkaena
citta kioty amum te nu katha bhavema
SYNONYMS
yawho; ahnaof the day; kayeat the demise; vrajamthe village of
Vraja; anantaof Ananta, Lord Balarma; sakhathe friend Ka;
partaaccompanied on all sides; gopaiby the cowherd boys;
vian-entering; khuraof the hoofprints (of the cows); rajawith the dust;
churitasmeared; alakathe locks of His hair; srakand His garlands;
veumHis flute; kvaanplaying; smitasmiling; kaa-akafrom the
corners of His eyes; nirkaenawith glances; cittamour minds;
kiotiHe destroys; amumHim; te-without; nuindeed; kathamhow;
bhavemawe can exist.
TRANSLATION
How can we exist without Ananta's friend Ka, who in the evening would
return to Vraja in the company of the cowherd boys, His hair and garland
powdered with the dust raised by the cows' hooves? As He played His flute, He
would captivate our minds with His smiling sidelong glances.
TEXT 31
1096
''! ` ='!'
=' ' ='!!! ='$!r' ! +' '!
''U'' `'!='''`'!''!
='' '' ^''! `` ' ' ='
!! =' !'! '!''=' r'
r-uka uvca
eva bruv virahtur bha
vraja-striya ka-viakta-mnas
visjya lajj rurudu sma su-svara
govinda dmodara mdhaveti
SYNONYMS
r-uka uvcaukadeva Gosvm said; evamthus; bruvspeaking;
virahaby feelings of separation; turdistraught; bhamthoroughly;
vraja-striyathe ladies of Vraja; kato Ka; viaktaattached;
mnastheir minds; visjyaabandoning; lajjmshame; rurudu
smathey cried; su-svaramloudly; govinda dmodara mdhava itiO
Govinda, O Dmodara, O Mdhava.
TRANSLATION
ukadeva Gosvm said: After speaking these words, the ladies of Vraja,
who were so attached to Ka, felt extremely agitated by their imminent
separation from Him. They forgot all shame and loudly cried out, "O Govinda!
O Dmodara! O Mdhava!"
PURPORT
For a long time the gops had carefully hidden their conjugal love for Ka.
1097
But now that Ka was leaving, the gops were so distressed that they could no
longer hide their feelings.
TEXT 32
U!!' =' `r''!'
r' '='r''' '
`N! ''!'!'
`r'' '!`! ''
strm eva rudantnm
udite savitary atha
akrra codaym sa
kta-maitrdiko ratham
SYNONYMS
strmthe women; evamin this manner; rudantnmwhile they were
crying; uditerising; savitarithe sun; athathen; akrraAkrra;
codaym sastarted; ktahaving performed; maitra-dikahis morning
worship and other regular duties; rathamthe chariot.
TRANSLATION
But even as the gops cried out in this way, Akrra, having at sunrise
performed His morning worship and other duties, began to drive the chariot.
PURPORT
According to some Vaiava authorities, Akrra offended the gops by not
consoling them when he took Ka to Mathur, and because of this offense
1098
Akrra was later forced to leave Dvrak and be separated from Ka during
the episode of the Syamantaka jewel. At that time Akrra had to take up an
ignoble residence in Vras.
Apparently, mother Yaod and the other residents of Vndvana were not
crying like the gops, for they sincerely believed Ka would be coming back
within a few days.
TEXT 33
!! ''!r''='''r'
'!9! '!` `r'r'
!!''! ''!''' +'
`+'!' !! ''+' r'!'
gops tam anvasajjanta
nanddy akaais tata
dyopyana bhri
kumbhn go-rasa-sambhtn
SYNONYMS
gopthe cowherd men; tamHim; anvasajjantafollowed;
nanda-dyheaded by Nanda; akaaiin their wagons; tatathen;
dyahaving taken; upyanamofferings; bhriabundant;
kumbhnclay pots; go-rasawith milk products; sambhtnfilled.
TRANSLATION
Led by Nanda Mahrja, the cowherd men followed behind Lord Ka in
their wagons. The men brought along many offerings for the King, including
1099
clay pots filled with ghee and other milk products.
TEXT 34
!! '''N ''r' `'!'
' '''!' 'r'!
'r''! '! +'!='r'
`!_`r''N!='r''
gopya ca dayita kam
anuvrajynurajit
pratydea bhagavata
kkantya cvatasthire
SYNONYMS
gopyathe gops; caand; dayitamtheir beloved; kamKa;
anuvrajyafollowing; anurajitpleased; pratydeamsome instruction
in reply; bhagavatafrom the Lord; kkantyahoping for; caand;
avatasthirethey stood.
TRANSLATION
[With His glances] Lord Ka somewhat pacified the gops, and they also
followed behind for some time. Then, hoping He would give them some
instruction, they stood still.
TEXT 35
r'!r''! r''''r'=' ''
1100
='''!! '' ''
'!r='''!'' '' '
!''!'' 1r' ! r'' `
ts tath tapyatr vkya
sva-prasthe yadttama
sntvaym asa sa-premair
ysya iti dautyakai
SYNONYMS
tthem (the gops); taththus; tapyatlamenting; vkyaseeing;
sva-prasthneas He was leaving; yadu-uttamathe greatest of the Yadus;
sntvaym saHe consoled them; sa-premaifull of love; ysye iti"I will
return"; dautyakaiwith words sent through a messenger.
TRANSLATION
As He departed, that best of the Yadus saw how the gops, were lamenting,
and thus He consoled them by sending a messenger with this loving promise: "I
will return."
TEXT 36
''!='!^'''r' `r'
''!=' ! ''' '
' ''!''r'!r'!'!
^' ^''!'='! ''^''r'!
1101
yvad lakyate ketur
yvad re rathasya ca
anuprasthpittmno
lekhynvopalakit
SYNONYMS
yvatas long as; lakyatewas visible; ketuthe flag; yvatas long as;
reuthe dust; rathasyaof the chariot; caand; anuprasthpitasending
after; tmnatheir minds; lekhynipainted figures; ivalike;
upalakitthey appeared.
TRANSLATION
Sending their minds after Ka, the gops stood as motionless as figures in a
painting. They remained there as long as the flag atop the chariot was visible,
and even until they could no longer see the dust raised by the chariot wheels.
TEXT 37
r'! '!'!! '='=' r'
!! ='=''='r' '
=''!! `! $' '''
!!''r'' '''' r''
t nir nivavtur
govinda-vinivartane
viok ahan ninyur
gyantya priya-ceitam
1102
SYNONYMS
tthey; nirwithout hope; nivavtuturned back;
govinda-vinivartaneof Govinda's returning; viokextremely sorrowful;
ahanthe days and nights; ninyuthey spent; gyantyachanting;
priyaof their beloved; ceitamabout the activities.
TRANSLATION
The gops then turned back, without hope that Govinda would ever return
to them. Full of sorrow, they began to spend their days and nights chanting
about the pastimes of their beloved.
TEXT 38
+'!='!''' ''!F'!
!'! `'' r'! ' ''
' ' ='!'' =' ! '
`!^''''!'!''
bhagavn api samprpto
rmkrra-yuto npa
rathena vyu-vegena
klindm agha-ninm
SYNONYMS
bhagavnthe Supreme Lord; apiand; samprptaarrived;
rma-akrra-yutatogether with Balarma and Akrra; npaO King
(Parkit); rathenaby the chariot; vyulike the wind; vegenaswift;
1103
klindmat the river Klind (Yamun); aghasins; ninmwhich
destroys.
TRANSLATION
My dear King, the Supreme Lord Ka, traveling as swiftly as the wind in
that chariot with Lord Balarma and Akrra, arrived at the river Klind,
which destroys all sins.
PURPORT
rla Jva Gosvm comments that Lord Ka secretly lamented His
separation from the gops. These transcendental feelings of the Lord are part of
His supreme pleasure potency.
TEXT 39
r''! '''' ''' ''!'''
''r='! ' '!'+''
=' '''"' '''''
'!'! ''!=''!r'
tatropaspya pnya
ptv ma mai-prabham
vka-aam upavrajya
sa-rmo ratham viat
SYNONYMS
tatrathere; upaspyatouching the water; pnyamin His hand;
ptvdrinking; mamsweet; mailike jewels; prabhameffulgent;
1104
vkaof trees; aama grove; upavrajyamoving up to; sa-rmawith
Balarma; rathamthe chariot; viatHe mounted.
TRANSLATION
The river's sweet water was more effulgent than brilliant jewels. After Lord
Ka had touched it for purification, He drank some from His hand. Then He
had the chariot moved near a grove of trees and climbed back on, along with
Balarma.
TEXT 40
`r'!=' ''!'''
'=' ''' ' '! ''
`!^'9! '!!r''
h'!' ='''='!'r'
akrras tv upmantrya
niveya ca rathopari
klindy hradam gatya
snna vidhi-vad carat
SYNONYMS
akrraAkrra; taufrom the two of Them; upmantryataking
permission; niveyahaving Them sit down; caand; ratha-uparion the
chariot; klindyof the Yamun; hradamto a pond; gatyagoing;
snnamhis bath; vidhi-vatin accordance with scriptural injunction;
carathe performed.
1105
TRANSLATION
Akrra asked the two Lords to take Their seats on the chariot. Then, taking
Their permission, he went to a pool in the Yamun and took his bath as
enjoined in the scriptures.
TEXT 41
'''' r''' '^'^'
'''' ' ''!r'''
r'!=' =' '! ' `!
!' `'!! ''='r'!
nimajjya tasmin salile
japan brahma santanam
tv eva dade 'krro
rma-kau samanvitau
SYNONYMS
nimajjyaimmersing himself; tasminin that; salilewater; japanreciting;
brahmaVedic mantras; santanameternal; tauThem; evaindeed;
dadesaw; akrraAkrra; rma-kauBalarma and Ka;
samanvitautogether.
TRANSLATION
While immersing himself in the water and reciting eternal mant r as from the
Vedas, Akrra suddenly saw Balarma and Ka before him.
1106
TEXTS 42-43
r'! ''! `''$
' r'!='!'` +'
r'$ ='r''' ' r'
1r'' ''' =''' '
r''!'' ' '''!'' =' '
!''! '' ' =' '
''''['! ' '''
' ''! ` '^'^' r'''!
tau ratha-sthau katham iha
sutv nakadundubhe
tarhi svit syandane na sta
ity unmajjya vyacaa sa
tatrpi ca yath-prvam
snau punar eva sa
nyamajjad darana yan me
m ki salile tayo
SYNONYMS
tauThey; ratha-sthaupresent on the chariot; kathamhow; ihahere;
sutauthe two sons; nakadundubheof Vasudeva; tarhithen;
svitwhether; syandaneon the chariot; na staThey are not there;
itithinking this; unmajjyarising from the water; vyacaasaw; sahe;
tatra apiin the same place; caand; yathas; prvampreviously;
snausitting; punaagain; evaindeed; sahe; nyamajjatentered the
1107
water; daranamthe vision; yatif; memy; mfalse; kimperhaps;
salilein the water; tayoof Them.
TRANSLATION
Akrra thought, "How can the two sons of nakadundubhi, who are sitting
in the chariot, be standing here in the water? They must have left the chariot."
But when he came out of the river, there They were on the chariot, just as
before. Asking himself "Was the vision I had of Them in the water an
illusion?" Akrra reentered the pool.
TEXTS 44-45
+' ''r''!'' '! '!'r'
r' '''!''$H'
'('!!!''='
' ' r'`''
'$''!' ='
'$'`!'! ^'''
'^'!' =''H r'
' ] ` H r''=' 'r''
bhyas tatrpi so 'drkt
styamnam ahvaram
siddha-craa-gandharvair
asurair nata-kandharai
sahasra-irasa deva
1108
sahasra-phaa-maulinam
nlmbara visa-veta
gai vetam iva sthitam
SYNONYMS
bhyaagain; tatra apiin that same place; sahe; adrktsaw;
styamnambeing praised; ahi-varamthe Lord of serpents (Ananta ea,
the plenary expansion of Lord Balarma who serves as the bed of Viu);
siddha-craa-gandharvaiby Siddhas, Craas and Gandharvas;
asuraiand by demons; natabowed; kandharaiwhose necks;
sahasrathousands; irasamhaving heads; devamthe Supreme Lord;
sahasrathousands; phaahaving hoods; maulinamand helmets;
nlablue; ambaramwhose clothing; visalike the filaments of a lotus stem;
vetamwhite; gaiwith its peaks; vetamKailsa Mountain; ivaas if;
sthitamsituated.
TRANSLATION
There Akrra now saw Ananta ea, the Lord of the serpents, receiving
praise from Siddhas, Craas, Gandharvas and demons, who all had their heads
bowed. The Personality of Godhead whom Akrra saw had thousands of heads,
thousands of hoods and thousands of helmets. His blue garment and His fair
complexion, as white as the filaments of a lotus stem, made Him appear like
white Kailsa Mountain with its many peaks.
TEXTS 46-48
r'''! r'] ` ''''!'
''r'`! '! ''='!'''
'' `'' 'r' +' ' '!!r''
1109
''1'''!`! '!'
'!`''?'=''
'!`$!'''!'
''?'' '``!
' `''! ^'!`!!'''
'^''''='+' '
r' ]`! '! '^'''''
`' ` ` '''!+'
='^''r''('='! '
tasyotsage ghana-syma
pta-kaueya-vsasam
purua catur-bhuja ntam
padma-patrruekaam
cru-prasanna-vadana
cru-hsa-nirkaam
su-bhrnnasa caru-kara
su-kapolrudharam
pralamba-pvara-bhuja
tugsora-sthala-riyam
kambu-kaha nimna-nbhi
valimat-pallavodaram
SYNONYMS
tasyaof Him (Ananta ea); utsageon the lap; ghanalike a rain cloud;
1110
ymamdark blue; ptayellow; kaueyasilk; vsasamwhose garment;
puruamthe Supreme Lord; catu-bhujamwith four arms;
ntampeaceful; padmaof a lotus; patralike the leaves; aruareddish;
kaamwhose eyes; cruattractive; prasannacheerful;
vadanamwhose face; cruattractive; hsasmiling; nirkaam-whose
glance; subeautiful; bhrwhose eyebrows; utraised; nasamwhose nose;
cruattractive; karamwhose ears; subeautiful; kapolawhose cheeks;
aruareddish; adharamwhose lips; pralambaextended; pvarastout;
bhujamwhose arms; tugaraised; asaby His shoulders;
ura-sthalaand chest; riyambeautified; kambulike a conchshell;
kahamwhose throat; nimnalow; nbhimwhose navel; valilines;
mathaving; pallavalike a leaf; udaramwhose abdomen.
TRANSLATION
Akrra then saw the Supreme Personality of Godhead lying peacefully on
the lap of Lord Ananta ea. The complexion of that Supreme Person was like a
dark-blue cloud. He wore yellow garments and had four arms and reddish
lotus-petal eyes. His face looked attractive and cheerful with its smiling,
endearing glance and lovely eyebrows, its raised nose and finely formed ears,
and its beautiful cheeks and reddish lips. The Lord's broad shoulders and
expansive chest were beautiful, and His arms long and stout. His neck
resembled a conchshell, His navel was deep, and His abdomen bore lines like
those on a banyan leaf
TEXTS 49-50
' $r`r'r'r''! !
`+'! `''!='r''
'!`'!' '' ! '!`
1111
'`!'' !^'' '' r''
r' ]`! ^`!`!'^'
'!r'''r'+'=' r''
'='!_`^''_`B^'
='^''r''!''`''
bhat-kati-tata-roi
karabhoru-dvaynvitam
cru-jnu-yuga cru
jagh-yugala-sayutam
tuga-gulphrua-nakha
vrta-ddhitibhir vtam
navguly-aguha-dalair
vilasat-pda-pakajam
SYNONYMS
bhatlarge; kai-taawhose loins; roiand hips; karabhalike an
elephant's trunk; ruof thighs; dvayaa pair; anvitamhaving;
cruattractive; jnu-yugamwhose two knees; cruattractive; jaghof
shanks; yugalaa pair; sayutamhaving; tugahigh; gulphawhose
ankles; aruareddish; nakha-vrtafrom whose toenails; ddhitibhiwith
effulgent rays; vtamsurrounded; navasoft; aguli-aguhathe two big
toes and other toes; dalailike flower petals; vilasatglowing;
pda-pakajamwhose lotus feet.
TRANSLATION
He had large loins and hips, thighs like an elephant's trunk, and shapely
1112
knees and shanks. His raised ankles reflected the brilliant effulgence emanating
from the nails on His petallike toes, which beautified His lotus feet.
TEXTS 51-52
' '$!$ '!'!r'
`````!]`
``' ''' '
$!' '' `"^'
'!''!' ''1`
'!`'`!!'''
'='r'=''' '!'r'
`! r' +' ='''!^'''
su-mahrha-mai-vrta
kira-kaakgadai
kai-stra-brahma-stra
hra-npura-kualai
bhrjamna padma-kara
akha-cakra-gad-dharam
rvatsa-vakasa bhrjat
kaustubha vana-mlinam
SYNONYMS
su-mahgreatly; arhaprecious; mai-vrtahaving many gems;
kirawith helmets; kaakabracelets; agadaiand armlets;
kai-strawith belt; brahma-strasacred thread; hranecklaces;
1113
npuraankle bells; kualaiand earrings; bhrjamnameffulgent;
padmacarrying a lotus; karamwhose hand; akhaa conchshell;
cakradiscus; gadand club; dharamholding; rvatsacarrying the mark
known as rvatsa; vakasamwhose chest; bhrjatbrilliant;
kaustubhamwith the Kaustubha gem; vana-mlinamwith a flower garland.
TRANSLATION
Adorned with a helmet, bracelets and armlets, which were all bedecked with
many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle
bells and earrings, the Lord shone with dazzling effulgence. In one hand He
held a lotus flower, in the others a conchshell, discus and club. Gracing His
chest were the rvatsa mark, the brilliant Kaustubha gem and a flower garland.
TEXTS 53-55
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1114
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sunanda-nanda-pramukhai
paradai sanakdibhi
sureair brahma-rudrdyair
navabhi ca dvijottamai
prahrda-nrada-vasu
pramukhair bhgavatottamai
styamna pthag-bhvair
vacobhir amaltmabhi
riy puy gir knty
krty tuyelayorjay
vidyayvidyay akty
myay ca nievitam
SYNONYMS
sunanda-nanda-pramukhaiheaded by Sunanda and Nanda; paradaiby
His personal attendants; sanaka-dibhiby Sanaka Kumra and his brothers;
sura-aiby the chief demigods; brahma-rudra-dyaiheaded by Brahm
and Rudra; navabhinine; caand; dvija-uttamaiby the chief brhmaas
(headed by Marci); prahrda-nrada-vasu-pramukhaiheaded by Prahlda,
Nrada and Uparicara Vasu; bhgavata-uttamaiby the most exalted
devotees; styamnambeing praised; pthak-bhvaiby each in a different
loving attitude; vacobhiwith words; amala-tmabhisanctified; ry
puy gr knty krty tuy ilay rjayby His internal potencies r,
Pui, Gr, Knti, Krti, Tui, Il and rj; vidyay avidyayby His potencies
of knowledge and ignorance; aktyby His internal pleasure potency;
myayby His material creative potency; caand; nievitambeing served.
1115
TRANSLATION
Encircling the Lord and worshiping Him were Nanda, Sunanda and His
other personal attendants; Sanaka and the other Kumras; Brahm, Rudra and
other chief demigods; the nine chief br hmaas; and the best of the saintly
devotees, headed by Prahlda, Nrada and Uparicara Vasu. Each of these great
personalities was worshiping the Lord by chanting sanctified words of praise in
his own unique mood. Also in attendance were the Lord's principal internal
potenciesr, Pui, Gr, Knti, Krti, Tui, Il and rjas were His
material potencies Vidy, Avidy and My, and His internal pleasure potency,
akti.
PURPORT
rla Vivantha Cakravart explains the Lord's potencies mentioned in
these verses: "r is the potency of wealth; Pui that of strength; Gr,
knowledge; Knti, beauty; Krti, fame; and Tui, renunciation. These are the
Lord's six opulences. Il is His bh-akti, also known as sandhin, the internal
potency of whom the element earth is an expansion. rj is His internal
potency for performing pastimes; she expands as the tulas plant in this world.
Vidy and Avidy [knowledge and ignorance] are external potencies who
cause the living entities' liberation and bondage, respectively. akti is His
internal pleasure potency, hldin, and My is an internal potency who is the
basis of Vidy and Avidy. The word ca implies the presence of the Lord's
marginal energy, the jva-akti, who is subordinate to My. Lord Viu was
being served by all these personified potencies."
TEXTS 56-57
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1116
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vilokya su-bha prto
bhakty paramay yuta
hyat-tanruho bhva-
pariklinntma-locana
gir gadgadaystaut
sattvam lambya stvata
praamya mrdhnvahita
ktjali-pua anai
SYNONYMS
vilokya(Akrra) seeing; su-bhamgreatly; prtapleased; bhaktywith
devotion; paramaysupreme; yutaenthused; hyatstanding on end;
tan-ruhathe hairs of his body; bhvaout of loving ecstasy;
pariklinnawet; tmahis body; locanaand eyes; girwith words;
gadgadaychoking; astautHe offered homage; sattvamsoberness;
lambyataking hold of; stvatathe great devotee; praamyabowing
down; mrdhnwith his head; avahitaattentively;
kta-ajali-puajoining his palms in supplication; anaislowly.
1117
TRANSLATION
As the great devotee Akrra beheld all this, he became extremely pleased
and felt enthused with transcendental devotion. His intense ecstasy caused His
bodily hairs to stand on end and tears to flow from his eyes, drenching his
entire body. Somehow managing to steady himself, Akrra bowed his head to
the ground. Then he joined his palms in supplication and, in a voice choked
with emotion, very slowly and attentively began to pray.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Thirty-ninth Chapter, of
the rmad-Bhgavatam, entitled "Akrra's Vision."
40. The Prayers of Akrra
This chapter relates Akrra's prayers to the Supreme Personality of
Godhead.
Akrra prayed, "Brahm, who created this visible world, emanated from the
lotus navel of the Supreme Lord. The five elements of physical nature, the five
corresponding objects of perception, the ten senses, the ego, the total nature,
the primeval creator and the demigods all originate from His bodily limbs. He
cannot be known by sensory knowledge, and thus even Brahm and the other
demigods are ignorant of His real identity.
"Different classes of people worship the Supreme Personality of Godhead in
different ways. Fruitive workers worship Him by performing Vedic sacrifices,
philosophers by renouncing material work and pursuing spiritual knowledge,
1118
yogs by meditating, aivites by worshiping Lord iva, Vaiavas by following
the injunctions of such scriptures as the Pacartra, and other saintly persons
by worshiping Him as the original form of the self, of the material substance
and of the controlling demigods. Just as rivers flow from various directions into
the ocean, the worship of those who dedicate themselves to these various
entities finds its ultimate purpose within the Supreme Lord Viu.
"The form of the total universe, the Vir-rpa, is imagined to be the form
of Lord Viu. Like aquatics moving about in water or like tiny insects
burrowing in an udumbara fruit, all living beings move about within the Lord.
These living beings, bewildered by His My, wander along the path of
material work, falsely identifying with body, home and so forth. Under the
sway of illusion, a foolish person may overlook a reservoir of water covered by
grass and leaves and instead run after a mirage. Similarly, living beings caught
in the grip of ignorance abandon Lord Viu and become attached to their
bodies, homes and so on. Such faithful servants of their senses cannot take
shelter of the Supreme Lord's lotus feet. Only if, by His mercy, they get the
association of saintly devotees will their material entanglement end. Only
then can they develop Ka consciousness by serving the Lord's pure
devotees."
TEXT 1
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r-akrra uvca
1119
nato 'smy aha tvkhila-hetu-hetu
nryaa pruam dyam avyayam
yan-nbhi-jtd aravinda-kod
brahmvirsd yata ea loka
SYNONYMS
r-akrra uvcar Akrra said; natabowed down; asmiam; ahamI;
tvto You; akhilaof all; hetucauses; hetumthe cause;
nryaamLord Nryaa; pruamthe Supreme Person;
dyamoriginal; avyayaminexhaustible; yatfrom whose; nbhinavel;
jttwhich was generated; aravindaof a lotus plant; kotfrom the
whorl; brahmBrahm; avirstappeared; yatafrom whom; eathis;
lokaworld.
TRANSLATION
r Akrra said: I bow down to You, the cause of all causes, the original and
inexhaustible Supreme Person, Nryaa. From the whorl of the lotus born
from Your navel, Brahm appeared, and by his agency this universe has come
into being.
TEXT 2
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bhs toyam agni pavana kham dir
1120
mahn ajdir mana indriyi
sarvendriyrth vibudh ca sarve
ye hetavas te jagato 'ga-bht
SYNONYMS
bhearth; toyamwater; agnifire; pavanamair; khamether;
diand its source, false ego; mahnthe mahat-tattva; ajthe total
material nature; diher source, the Supreme Lord; manathe mind;
indriyithe senses; sarva-indriyaof all the senses; arththe objects;
vibudhthe demigods; caand; sarveall; yewhich; hetavacauses;
teYour; jagataof the universe; agafrom the body; bhtgenerated.
TRANSLATION
Earth; water; fire; air; ether and its source, false ego; the mahat -t at t va, the
total material nature and her source, the Supreme Lord's pur ua expansion; the
mind; the senses; the sense objects; and the senses' presiding deitiesall these
causes of the cosmic manifestation are born from Your transcendental body.
TEXT 3
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naite svarpa vidur tmanas te
hy ajdayo 'ntmatay ghta
ajo 'nubaddha sa guair ajy
1121
gut para veda na te svarpam
SYNONYMS
nado not; etethese (elements of creation); svarpamthe true identity;
viduknow; tmanaof the Supreme Soul; teYou; hiindeed;
aj-dayaheaded by the total material nature; antmatayby the status of
being nonliving matter; ghtseized; ajaLord Brahm;
anubaddhabound up; sahe; guaiby the modes; ajyof material
nature; gutto these modes; paramtranscendental; veda nahe does not
know; teYour; svarpamtrue form.
TRANSLATION
The total material nature and these other elements of creation certainly
cannot know You as You are, for they are manifested in the realm of dull
matter. Since You are beyond the modes of nature, even Lord Brahma, who is
bound up in these modes, does not know Your true identity.
PURPORT
God is transcendental to material nature. Unless we also transcend the
limited consciousness of material existence, we cannot know Him. Even the
greatest living entity in the universe, Brahm, cannot understand the Supreme
unless he comes to the platform of pure Ka consciousness.
TEXT 4
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1122
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tv yogino yajanty addh
mah-puruam varam
sdhytma sdhibhta ca
sdhidaiva ca sdhava
SYNONYMS
tvamfor You; yoginayogs; yajantiperform sacrifice; addhcertainly;
mah-puruamfor the Supreme Personality; varamthe Godhead;
sa-adhytmam(the witness of) the living entities; sa-adhibhutamof the
material elements; caand; sa-adhidaivamof the controlling demigods;
caand; sdhavapurified persons.
TRANSLATION
Pure yogs worship You, the Supreme Personality of Godhead, by conceiving
of You in the threefold form comprising the living entities, the material
elements that constitute the living entities' bodies, and the controlling deities of
those elements.
TEXT 5
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trayy ca vidyay kecit
1123
tv vai vaitnik dvij
yajante vitatair yajair
nn-rpmarkhyay
SYNONYMS
trayyof the three Vedas; caand; vidyayby the mantras; kecitsome;
tvmYou; vaiindeed; vaitnikwho respect the regulations of the three
sacred fires; dvijbrhmaas; yajanteworship; vitataielaborate;
yajaiwith ritual sacrifices; nnvarious; rpahaving forms;
amaraof demigods; khyayby the designations.
TRANSLATION
Br hmaas who follow the regulations concerning the three sacred fires
worship You by chanting mant r as from the three Vedas and performing
elaborate fire sacrifices for the various demigods, who have many forms and
names.
PURPORT
Akrra has now described how those who follow the paths of Skhya, yoga
and the three Vedas worship the Supreme Lord in different ways. In the
various places where the Vedas appear to recommend that one worship Indra,
Varua and other demigods, these demigods are stated to be supreme. But at
the same time the Vedas state that there is one supreme controller, the
Absolute Truth. That is r Ka, the Personality of Godhead, who expands
His potency through material creation into the forms of the demigods. Thus
worship of the demigods goes to Him through the indirect method of
karma-ka, or fruitive religious rituals. Ultimately, however, one who wants
to achieve eternal perfection should worship the Lord directly, in full Ka
consciousness.
1124
TEXT 6
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eke tvkhila-karmi
sannyasyopaama gat
jnino jna-yajena
yajanti jna-vigraham
SYNONYMS
ekesome; tvto You; akhilaall; karmiactivities;
sannyasyaresigning; upaamampeace; gatattaining;
jninapursuers of knowledge; jna-yajenaby the sacrifice of
cultivating knowledge; yajantithey worship; jna-vigrahamthe
embodiment of knowledge.
TRANSLATION
In pursuit of spiritual knowledge, some persons renounce all material
activities and, having thus become peaceful, perform the sacrifice of philosophic
investigation to worship You, the original form of all knowledge.
PURPORT
Modern philosophers pursue knowledge without bothering to worship the
Supreme Personality of Godhead, and thus they naturally end up with meager,
1125
if not trivial, results.
TEXT 7
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anye ca saskttmno
vidhinbhihitena te
yajanti tvan-mays tv vai
bahu-mrty-eka-mrtikam
SYNONYMS
anyeothers; caand; sasktapurified; tmnawhose intelligence;
vidhinby the injunctions (of such scriptures as the Pacartra);
abhihitenapresented; teby You; yajantiworship; tvat-mayfilled with
thought of You; tvmYou; vaiindeed; bahu-mrtihaving many forms;
eka-mrtikamhaving one form.
TRANSLATION
And yet othersthose whose intelligence is purefollow the injunctions of
Vaiava scriptures promulgated by You. Absorbing their minds in thought of
You, they worship You as the one Supreme Lord manifesting in multiple forms.
PURPORT
The word saskttmna, "they whose intelligence is pure," is significant
1126
here. It implies that the worshipers mentioned before have not completely
purified their intelligence of material contamination and thus worship the
Lord indirectly. Those who are purified, however, directly worship the Lord,
either as the Supreme Personality of Godhead, Lord Ka, or as one of His
various plenary forms, such as Vsudeva, Sakaraa, Pradyumna or
Aniruddha, as indicated here.
TEXT 8
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tvm evnye ivoktena
mrgea iva-rpiam
bahv-crya-vibhedena
bhagavantarn upsate
SYNONYMS
tvmYou; evaalso; anyeothers; ivaby Lord iva; uktenaspoken;
mrgeaby the path; iva-rpiamin the form of Lord iva;
bahu-cryaof many teachers; vibhedenafollowing the different
presentations; bhagavantamthe Supreme Lord; upsatethey worship.
TRANSLATION
There are still others, who worship You, the Supreme Lord, in the form of
Lord iva. They follow the path described by him and interpreted in various
1127
ways by many teachers.
PURPORT
The words tvm eva, "You also," indicate that the path of worshiping Lord
iva is indirect and therefore inferior. Akrra himself is following the superior
method by directly worshiping Ka, or Viu, with his prayers.
TEXT 9
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sarva eva yajanti tv
sarva-deva-mayevaram
ye 'py anya-devat-bhakt
yady apy anya-dhiya prabho
SYNONYMS
sarveall; evaindeed; yajantiworship; tvamYou; sarva-devaall the
demigods; mayaO You who comprise; varamthe Supreme Lord;
yethey; apieven; anyaof other; devatdeities; bhaktdevotees; yadi
apialthough; anyaturned elsewhere; dhiyatheir attention; prabhoO
master.
TRANSLATION
But all these people, my Lord, even those who have turned their attention
1128
away from You and are worshiping other deities, are actually worshiping You
alone, O embodiment of all the demigods.
PURPORT
The idea here is that even those who worship the demigods are indirectly
worshiping the Supreme Lord Viu. The understanding of such worshipers,
however, is imperfect.
TEXT 10
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yathdri-prabhav nadya
parjanyprit prabho
vianti sarvata sindhu
tadvat tv gatayo 'ntata
SYNONYMS
yathas; adrifrom the mountains; prabhavborn; nadyarivers;
parjanyaby the rain; pritfilled; prabhoO master; viantienter;
sarvatafrom all sides; sindhumthe ocean; tadvatsimilarly; tvmYou;
gatayathese paths; antatafinally.
TRANSLATION
As rivers born from the mountains and filled by the rain flow from all sides
1129
into the sea, so do all these paths in the end reach You, O master.
PURPORT
Lord Ka Himself speaks on this issue of worship in the Bhagavad-gt
(9.23-25):
ye 'py anya-devat-bhakt
yajante raddhaynvit
te 'pi mm eva kaunteya
yayanty avidhi-prvakam
aha hi sarva-yajn
bhokt ca prabhur eva ca
na tu mm abhijnanti
tattventa cyavanti te
ynti deva-vrat devn
pitn ynti pit-vrat
bhtni ynti bhtejy
ynti mad-yjino 'pi mm
[Bg. 9.25]
"Those who are devotees of other gods and who worship them with faith
actually worship only Me, O son of Kunt, but they do so in a wrong way. I am
the only enjoyer and master of all sacrifices. Therefore, those who do not
recognize My true transcendental nature fall down. Those who worship the
demigods will take birth among the demigods; those who worship the ancestors
go to the ancestors; those who worship ghosts and spirits will take birth among
such beings; and those who worship Me will live with Me."
TEXT 11
1130
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sattva rajas tama iti
bhavata prakter gu
teu hi prkt prot
-brahma-sthvardaya
SYNONYMS
sattvamgoodness; rajapassion; tamaignorance; itithus known;
bhavataYour; prakteof the material nature; guthe qualities;
teuto them; hicertainly; prktthe conditioned living entities;
protwoven; -brahmaup to Lord Brahm; sthvara-dayastarting
with the nonmoving creatures.
TRANSLATION
Goodness, passion and ignorance, the qualities of Your material nature,
entangle all conditioned living beings, from Brahm down to the nonmoving
creatures.
TEXT 12
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1131
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tubhya namas te tv aviakta-daye
sarvtmane sarva-dhiy ca skie
gua-pravho 'yam avidyay kta
pravartate deva-n-tiryag-tmasu
SYNONYMS
tubhyamto You; namaobeisances; teYour; tuand; aviaktaaloof;
dayewhose vision; sarva-tmaneto the Soul of all; sarvaof everyone;
dhiymof the consciousness; caand; skieto the witness; guaof the
material modes; pravhathe flow; ayamthis; avidyayby the force of
ignorance; ktacreated; pravartategoes on; devaas demigods;
nhumans; tiryakand animals; tmasuamong those who assume the
identities.
TRANSLATION
I offer My obeisances to You, who as the Supreme Soul of all beings witness
everyone's consciousness with unbiased vision. The current of Your material
modes, produced by the force of ignorance, flows strongly among the living
beings who assume identities as demigods, humans and animals.
TEXTS 13-14
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1132
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agnir mukha te 'vanir aghrir kaa
sryo nabho nbhir atho dia ruti
dyau ka surendrs tava bhavo 'rav
kukir marut pra-bala prakalpitam
romi vkauadhaya iroruh
megh parasysthi-nakhni te 'draya
nimeaa rtry-ahan prajpatir
mehras tu vis tava vryam iyate
SYNONYMS
agnifire; mukhamface; teYour; avanithe earth; aghrifeet;
ikaameye; sryathe sun; nabhathe sky; nbhinavel; atha uand
also; diathe directions; rutisense of hearing; dyauheaven;
kamhead; sura-indrthe chief demigods; tavaYour; bhavaarms;
aravthe oceans; kukiabdomen; marutthe wind; pravital air;
balamand physical strength; prakalpitamconceived; romibodily hairs;
vkathe trees; oadhayathe plants; ira-ruhthe hair on Your head;
meghthe clouds; parasyaof the Supreme; asthibones; nakhniand
nails; teof You; adrayathe mountains; nimeaamthe blinking of Your
eyes; rtri-ahanday and night; prajpatithe progenitor of mankind;
mehragenitals; tuand; vithe rain; tavaYour; vryamsemen;
1133
iyateis considered.
TRANSLATION
Fire is said to be Your face, the earth Your feet, the sun Your eye, and the
sky Your navel. The directions are Your sense of hearing, the chief demigods
Your arms, and the oceans Your abdomen. Heaven is thought to be Your head,
and the wind Your vital air and physical strength. The trees and plants are the
hairs on Your body, the clouds the hair on Your head, and the mountains the
bones and nails of You, the Supreme. The passage of day and night is the
blinking of Your eyes, the progenitor of mankind Your genitals, and the rain
Your semen.
TEXT 15
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tvayy avyaytman purue prakalpit
lok sa-pl bahu-jva-sakul
yath jale sajihate jalaukaso
'py udumbare v maak mano-maye
SYNONYMS
tvayiwithin You; avyaya-tmantheir inexhaustible one; puruethe
Supreme Personality of Godhead; prakalpitcreated; lokthe worlds;
sa-pltogether with their protecting demigods; bahuwith many;
1134
jvaliving beings; sakulcrowded; yathjust as; jalein water;
sajihatemove about; jala-okasaaquatic animals; apiindeed;
udumbarein an udumbara fruit (a kind of fig); vor; maaksmall
biting insects; manathe mind (and other senses); maye(in You) who
comprise.
TRANSLATION
All the worlds, with their presiding demigods and teeming populations,
originate in You, the inexhaustible Supreme Personality of Godhead. These
worlds travel within You, the basis of the mind and senses, just as aquatics
swim in the sea or tiny insects burrow within an udumbar a fruit.
TEXT 16
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yni ynha rpi
kranrtha bibhari hi
tair ma-uco lok
mud gyanti te yaa
SYNONYMS
yni yniwhich various; ihain this material world; rpiforms;
kranaof play; arthamfor the sake; bibhariYou manifest; hiindeed;
taiby them; macleansed; ucaof their unhappiness;
1135
lokpeople; mudjoyfully; gyantising; teYour; yaaglories.
TRANSLATION
To enjoy Your pastimes You manifest Yourself in various forms in this
material world, and these incarnations cleanse away all the unhappiness of those
who joyfully chant Your glories.
TEXTS 17-18
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nama kraa-matsyya
pralaybdhi-carya ca
hayare namas tubhya
madhu-kaiabha-mtyave
akprya bhate
namo mandara-dhrie
kity-uddhra-vihrya
nama kara-mrtaye
1136
SYNONYMS
namaobeisances; kraawho is the original cause of creation;
matsyyato the Supreme Lord's appearance as a fish; pralayaof
annihilation; abdhiin the ocean; caryawho moved about; caand;
haya-reto the incarnation who appeared with the head of a horse;
namaobeisances; tubhyamto You; madhu-kaiabhaof the demons
Madhu and Kaiabha; mtyaveto the killer; akpryato the tortoise;
bhatehuge; namaobeisances; mandaraof Mandara Mountain;
dhrieto the holder; kitiof the earth; uddhrathe lifting up;
vihryawhose pleasure; namaobeisances; karaof a boar;
mrtayeto the form.
TRANSLATION
I offer my obeisances to You, the cause of the creation, Lord Matsya, who
swam about in the ocean of dissolution, to Lord Hayagrva, the killer of Madhu
and Kaiabha, to the immense tortoise [Lord Krma], who supported Mandara
Mountain, and to the boar incarnation [Lord Varha], who enjoyed lifting the
earth.
PURPORT
The Viva-koa dictionary states that the word akprya indicates the king
of tortoises.
TEXT 19
''r' '< r'' $!''
'!'' ^'! `+'''!''$
1137
='!''!'' ''r' +''
`!r''+' =''!'' '
namas te 'dbhuta-sihya
sdhu-loka-bhaypaha
vmanya namas tubhya
krnta-tribhuvanya ca
SYNONYMS
namaobeisances; teto You; adbhutaamazing; sihyato the lion;
sadhu-lokaof all saintly devotees; bhayaof the fear; apahaO remover;
vmanyato the dwarf; namaobeisances; tubhyamto You; krntawho
stepped over; tri-bhuvanyathe three planetary systems of the universe;
caand.
TRANSLATION
Obeisances to You, the amazing lion [Lord Nsiha], who remove Your
saintly devotees' fear, and to the dwarf Vmana, who stepped over the three
worlds.
TEXT 20
''! +' ! !! ''r'''
F'''=''
''r' ' ='''! ''
!='!!r'`!'' '
namo bhgu pataye
1138
dpta-katra-vana-cchide
namas te raghu-varyya
rvanta-karya ca
SYNONYMS
namaobeisances; bhgmof the descendants of Bhgu; patayeto the
chief (Lord Paraurma); dptaconceited; katraof the members of the
royal order; vanathe forest; chidewho cut down; namaobeisances;
teto You; raghu-varyyathe best of the descendants of Raghu; rvaaof
Rvaa; anta-karyawho put an end; caand.
TRANSLATION
Obeisances to You, Lord of the Bhgus, who cut down the forest of the
conceited royal order, and to Lord Rma, the best of the Raghu dynasty, who
put an end to the demon Rvaa.
TEXT 21
''r' ='!' ='!''
'' '`'' !!'' '
'9 '!'''`(!''
'!r='r'! ''r''' ''
namas te vsudevya
nama sakaraya ca
pradyumnyaniruddhya
stvat pataye nama
1139
SYNONYMS
namaobeisances; teunto You; vsudevyaLord r Vasudeva;
namaobeisances; sakarayato Lord Sakaraa; caand;
pradyumnyato Lord Pradyumna; aniruddhyaand to Lord Aniruddha;
stvatmof the Ydavas; patayeto the chief; namaobeisances.
TRANSLATION
Obeisances to You, Lord of the Stvatas, and to Your forms of Vsudeva,
Sakaraa, Pradyumna and Aniruddha.
TEXT 22
''! ' (!'' '! (!''
r''!'=''! $'
^' '!''''$'
''r' `^`*`''!
namo buddhya uddhya
daitya-dnava-mohine
mleccha-prya-katra-hantre
namas te kalki-rpie
SYNONYMS
namaobeisances; buddhyato Lord Buddha; uddhyathe pure;
daitya-dnavaof the demoniac descendants of Diti and Dnu; mohineto
the bewilderer; mlecchaof the outcaste meat-eaters; pryaresembling;
katrakings; hantreto the killer; namaobeisances; teto You;
1140
kalki-rpiein the form of Kalki.
TRANSLATION
Obeisances to Your form as the faultless Lord Buddha, who will bewilder the
Daityas and Dnavas, and to Lord Kalki, the annihilator of the meat-eaters
posing as kings.
TEXT 23
+'!='' '='^'! `! '''
'! $r'r'=' '!''''!
$ '' r'''_!$!
'!''r' `' ='r' '
bhagavan jva-loko 'ya
mohitas tava myay
aha mamety asad-grho
bhrmyate karma-vartmasu
SYNONYMS
bhagavanO Supreme Lord; jvaof living entities; lokathe world;
ayamthis; mohitabewildered; tavaYour; myayby the illusory
energy; aham mama itibased on the conceptions of "I" and "my"; asatfalse;
grhawhose conception; bhrmyateis made to wander; karmaof
fruitive work; vartmasualong the paths.
TRANSLATION
1141
O Supreme Lord, the living entities in this world are bewildered by Your
illusory energy. Becoming involved in the false concepts of "I" and "my," they
are forced to wander along the paths of fruitive work.
TEXT 24
$ '!r'!r''!!!~
!!' ='''!''
''!' =''`^'' ''
' 'r''''''! ='+'!
aha ctmtmajgra-
drrtha-svajandiu
bhrammi svapna-kalpeu
mha satya-dhiy vibho
SYNONYMS
ahamI; caalso; tmaconcerning my body; tma-jachildren;
agrahome; drawife; arthawealth; sva-janafollowers; diuand so
on; bhrammiam deluded; svapnaa dream; kalpeuwho are just like;
mhafoolish; satyathat they are real; dhiywith the idea; vibhoO
almighty Lord.
TRANSLATION
I too am deluded in this way, O almighty Lord, foolishly thinking my body,
children, home, wife, money and followers to be real, though they are actually
as unreal as a dream.
1142
TEXT 25
'r''!'!r' ^' ''
=''''' '''r'O $'
!!'r''! ='!
' '!' r='!r'' ''''
anityntma-dukheu
viparyaya-matir hy aham
dvandvrmas tamo-vio
na jne tvtmana priyam
SYNONYMS
anityanot eternal; antmanot the real self; dukheuin the sources of
misery; viparyayabackwards; matiwhose mentality; hiindeed; ahamI;
dvandvain duality; rmataking pleasure; tamain ignorance;
viaabsorbed; na jneI fail to recognize; tvYou; tmanaof myself;
priyamthe dearmost.
TRANSLATION
Thus mistaking the temporary for the eternal, my body for my self, and
sources of misery for sources of happiness, I have tried to take pleasure in
material dualities. Covered in this way by ignorance, I could not recognize You
as the real object of my love.
TEXT 26
'''!' ''! '^' $r='!
1143
'r'?' r' <='
+'' r' ' !r' '!! ='
r'='!$ ''!" `' ^'
yathbudho jala hitv
praticchanna tad-udbhavai
abhyeti mga-t vai
tadvat tvha par-mukha
SYNONYMS
yathas; abudhasomeone who is unintelligent; jalamwater;
hitvoverlooking; praticchannamcovered; tat-udbhavaiby the plants
growing in it; abhyetiapproaches; mga-tma mirage; vaiindeed;
tadvatin that same way; tvYou; ahamI; park-mukhaturned away.
TRANSLATION
Just as a fool overlooks a body of water covered by the vegetation growing in
it and chases a mirage, so I have turned away from You.
TEXT 27
'! r'$ '$ `''!''
`!'`' $r' ''
! '' ''!'+'N!'
'''!!'r'r'r'
notsahe 'ha kpaa-dh
1144
kma-karma-hata mana
roddhu pramthibhi ckair
hriyamam itas tata
SYNONYMS
na utsaheam not able to find the strength; ahamI; kpaacrippled;
dhwhose intelligence; kmaby material desires; karmaand material
activities; hatamdisturbed; manamy mind; roddhumto keep in check;
pramthibhiwhich are very powerful and willful; caand; akaiby the
senses; hriyamambeing dragged; ita tatahere and there.
TRANSLATION
My intelligence is so crippled that I cannot find the strength to curb my
mind, which is disturbed by material desires and activities and constantly
dragged here and there by my obstinate senses.
TEXT 28
'! '$ r'='!" `'' ''!r'! ''''r'! !''
r'+'!'''$ +'='' '$ 1 '! '''
'' '! +'=' 9$ ' '!!''='! '
r=''''''!+' ' ''!''''! 'r' ''!r'
so 'ha tavghry-upagato 'smy asat durpa
tac cpy aha bhavad-anugraha a manye
puso bhaved yarhi sasarapavargas
tvayy abja-nbha sad-upsanay mati syt
1145
SYNONYMS
sabeing such; ahamI; tavaYour; aghrifeet; upagata asmiam
approaching; asatmfor those who are impure; durpamimpossible to
attain; tatthat; caand; apialso; ahamI; bhavatYour;
anugrahamercy; aO Lord; manyethink; pusaof a person;
bhavetoccurs; yarhiwhen; sasaraaof his rotation in the cycle of
material existence; apavargathe cessation; tvayiof You; abjalike a lotus;
nbhaO You whose navel; satof pure devotees; upsanayby worship;
maticonsciousness; sytdevelops.
TRANSLATION
Being thus fallen, I am approaching Your feet for shelter, O Lord, because
although the impure can never attain Your feet, I think it is nevertheless
possible by Your mercy. Only when one's material life has ceased, O
lotus-naveled Lord, can one develop consciousness of You by serving Your pure
devotees.
TEXT 29
''! ='5'!''!'!''
'=' 'r''''$ r'='
'' `'' '!'''!'!''
'! ''r''!`''
namo vijna-mtrya
sarva-pratyaya-hetave
puruea-pradhnya
1146
brahmae 'nanta-aktaye
SYNONYMS
namaobeisances; vijnaof pure knowledge; mtryato the
embodiment; sarvaof all; pratyayaforms of knowledge; hetaveto the
source; puruaof a person; athe controlling forces; pradhnyato Him
who predominates; brahmaeto the Supreme Absolute Truth;
anantaunlimited; aktayewhose potencies.
TRANSLATION
Obeisances to the Supreme Absolute Truth, the possessor of unlimited
energies. He is the embodiment of pure, transcendental knowledge, the source
of all kinds of awareness, and the predominator of the forces of nature that rule
over the living being.
TEXT 30
''r' ='!' ='!''
'=' +' r''''!'' '
6'' `'! ''r' +''
'''?' ''!$ '! '+'!
namas te vsudevya
sarva-bhta-kayya ca
hkea namas tubhya
prapanna phi m prabho
SYNONYMS
1147
namaobeisances; teto You; vsudevyathe son of Vasudeva; sarvaof
all; bhtaliving beings; kayyathe residence; caand; hka-aO
Lord of the mind and senses; namaobeisances; tubhyamto You;
prapannamwho am surrendered; phiplease protect; mmme;
prabhoO master.
TRANSLATION
O son of Vasudeva, obeisances to You, within whom all living beings reside.
O Lord of the mind and senses, again I offer You my obeisances. O master,
please protect me, who am surrendered unto You.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Fortieth Chapter, of the
rmad-Bhgavatam, entitled "The Prayers of Akrra."
41. Ka and Balarma Enter Mathur
This chapter describes how Lord Ka entered the city of Mathur, killed a
washerman and bestowed benedictions upon a weaver and a garland-maker
named Sudm.
After showing His Viu form to Akrra in the waters of the Yamun and
receiving Akrra's prayers, Lord Ka withdrew that vision just as an actor
winds up his performance. Akrra emerged from the water and in great
amazement approached the Lord, who asked him whether he had seen
something wonderful while bathing. Akrra replied, "Whatever wonderful
things there are in the realms of water, earth or sky, all have their existence
1148
within You. Thus when one has seen You, nothing remains unseen." Akrra
then began driving the chariot again.
Ka, Balarma and Akrra reached Mathur late in the afternoon. After
meeting up with Nanda Mahrja and the other cowherds, who had gone on
ahead, Ka asked Akrra to return home, promising to visit him there after
He had killed Kasa. Akrra unhappily bid the Lord goodbye, went to King
Kasa to inform him that Ka and Balarma had come, and went home.
Ka and Balarma took the cowherd boys with Them to see the
splendorous city. As they all entered Mathur, the women of the city eagerly
came out of their houses to see Ka. They had often heard about Him and
had long since developed a deep attraction for Him. But now that they were
actually seeing Him, they were overwhelmed with happiness, and all their
distress due to His absence was eradicated.
Ka and Balarma then came upon Kasa's wicked washerman. Ka
asked him for some of the first-class garments he was carrying, but he refused
and even chastised the two Lords. At this Ka became very angry and
beheaded the man with His fingertips. The washerman's assistants, seeing his
untimely end, dropped their bundles of clothes on the spot and ran off in all
directions. Ka and Balarma then took some of the garments They
especially fancied.
Next a weaver approached the two Lords and arrayed Them suitably, for
which service he received from Ka opulence in this life and liberation in
the next. Ka and Balarma then went to the house of the garland-maker
Sudm. Sudm offered Them his full obeisances, worshiped Them by
bathing Their feet and offering Them such items as arghya and sandalwood
paste, and chanted prayers in Their honor. Then he adorned Them with
garlands of fragrant flowers. Pleased, the Lords offered him whatever
benedictions he wished, and then They moved on.
TEXT 1
1149
''! ` ='!'
r' ='r'r''' +'!='!'
'! ''r='! '^' ='''
+' '' ''!$r `'!!
'`! '!?''='!r''
r-uka uvca
stuvatas tasya bhagavn
darayitv jale vapu
bhya samharat ko
nao nyam ivtmana
SYNONYMS
r-uka uvcaukadeva Gosvm said; stuvatawhile praying; tasyahe,
Akrra; bhagavnthe Supreme Lord; darayitvhaving shown; jale-in the
water; vapuHis personal form; bhyaagain; samharatwithdrew;
kar Ka; naaan actor; nyamthe performance; ivaas;
tmanahis own.
TRANSLATION
ukadeva Gosvm said: While Akrra was still offering prayers, the
Supreme Lord Ka withdrew His form that He had revealed in the water, just
as an actor winds up his performance.
PURPORT
Lord Ka withdrew from Akrra's sight the Viu form along with the
vision of the spiritual sky and its eternal inhabitants.
1150
TEXT 2
'! ''' '!r'$ r' ='''
'^'! ''' 'r='
`r='! '!='''' ` '='
=''r'! ''!!'r'
so 'pi cntarhita vkya
jald unmajya satvara
ktv cvayaka sarva
vismito ratham gamat
SYNONYMS
sahe, Akrra; apiindeed; caand; antarhitamdisappeared;
vkyaseeing; jaltfrom the water; unmajyaemerging; satvaraquickly;
ktvperforming; caand; vayakamhis prescribed duties; sarvamall;
vismitasurprised; rathamto the chariot; gamatwent.
TRANSLATION
When Akrra saw the vision disappear, he came out of the water and
quickly finished his various ritual duties. He then returned to the chariot,
astonished.
TEXT 3
r'''' '' '' `'!
` r' '='!< r''
1151
+' '! ='''r' r'! '' ='!
r''! r='! ^''''!'$
tam apcchad dhkea
ki te dam ivdbhutam
bhmau viyati toye v
tath tv lakaymahe
SYNONYMS
tamof him; apcchatasked; hkaLord Ka; kimwhether; teby
you; damseen; ivaindeed; adbhutamsomething exceptional;
bhmauon the earth; viyatiin the sky; toyein the water; vaor;
tathso; tvmyou; lakaymaheWe surmise.
TRANSLATION
Lord Ka asked Akrra: Have you seen something wonderful on the earth,
in the sky or in the water? From your appearance, We think you have.
TEXT 4
' ` ='!'
< r'!'$ ''!='r'
+' '! ='''r' ='! '^'
r=''' ='H!r' ` r'!'
` ' ' =''''''r'
r-akrra uvca
1152
adbhutnha yvanti
bhmau viyati v jale
tvayi vivtmake tni
ki me 'da vipayata
SYNONYMS
r-akrra uvcar Akrra said; adbhutniwonderful things; ihain this
world; yvantiwhatever; bhmauon the earth; viyatiin the sky; vor;
jalein the water; tvayiin You; viva-tmakewho comprise everything;
tnithey; kimwhat; meby me; adamnot seen; vipayataseeing
(You).
TRANSLATION
r Akrra said: Whatever wonderful things the earth, sky or water contain,
all exist in You. Since You encompass everything, when I am seeing You, what
have I not seen?
TEXT 5
'''!< r'!' '='! !
+' '! ='''r' ='! '^'
r' r='!' '''''r'! ''
` ' '$!< r''
yatrdbhutni sarvi
bhmau viyati v jale
ta tvnupayato brahman
ki me dam ihdbhutam
1153
SYNONYMS
yatrain whom; adbhutniamazing things; sarviall; bhmauon the
earth; viyatiin the sky; vor; jalein the water; tamthat person;
tvYou; anupayataseeing; brahmanO Supreme Absolute Truth;
kimwhat; meby me; damseen; ihain this world;
adbhutamamazing.
TRANSLATION
And now that I am seeing You, O Supreme Absolute Truth, in whom reside
all amazing things on the earth, in the sky and in the water, what amazing
things could I see in this world?
PURPORT
Akrra has now realized that Lord Ka is not merely his nephew.
TEXT 6
1r'' r='! '! ''!'!'
''' !!'' r'
'' !''''!'
`'! ' =' '!r''''
ity uktv codaym sa
syandana gndin-suta
mathurm anayad rma
ka caiva dintyaye
1154
SYNONYMS
itithus; uktvsaying; codaym sadrove forward; syandanamthe
chariot; gndin-sutathe son of Gndin, Akrra; mathurmto Mathur;
anayathe brought; rmamLord Balarma; kamLord Ka; caand;
evaalso; dinaof the day; atyayeat the end.
TRANSLATION
With these words, Akrra, the son of Gndin, began driving the chariot
onward. At the end of the day he arrived in Mathur with Lord Balarma and
Lord Ka.
TEXT 7
'!! '!'''! !' '
r'' r''! ''']`r'!
='' ='' r'! ='''
'r'! ' '!
mrge grma-jan rjas
tatra tatropasagat
vasudeva-sutau vkya
prt di na cdadu
SYNONYMS
mrgeon the road; grmaof the villages; janthe people; rjanO
King (Parkit); tatra tatrahere and there; upasagatapproaching;
vasudeva-sutauat the two sons of Vasudeva; vkyalooking;
1155
prtpleased; dimtheir vision; nanot; caand; daducould take
back.
TRANSLATION
Wherever they passed along the road, O King, the village people came
forward and looked upon the two sons of Vasudeva with great pleasure. In fact,
the villagers could not withdraw their eyes from Them.
TEXT 8
r'!=' ''! `'r''
'!! ''!''! ''r'
'' ! ''='''!'!9
'r''r'! '='r''
tvad vrajaukasas tatra
nanda-gopdayo 'grata
puropavanam sdya
pratkanto 'vatasthire
SYNONYMS
tvatby then; vraja-okasathe inhabitants of Vraja; tatrathere;
nanda-gopa-daya-headed by Nanda, the king of the cowherds;
agratabefore; puraof the city; upavanama garden; sdyacoming
upon; pratkantawaiting; avatasthirethey stayed there.
TRANSLATION
1156
Nanda Mahrja and the other residents of Vndvana, having reached
Mathur ahead of the chariot, had stopped at a garden on the outskirts of the
city to wait for Ka and Balarma.
PURPORT
Nanda and the others reached Mathur first because the chariot carrying
Ka and Balarma was delayed by Akrra's bathing.
TEXT 9
r'!' '' r''!$ +'!='!'
` '!H
! $r='! ''!!'! ''!!
''r' '$'?'='
tn sametyha bhagavn
akrra jagad-vara
ghtv pin pi
prarita prahasann iva
SYNONYMS
tnwith them; sametyameeting; hasaid; bhagavnthe Supreme
Personality of Godhead; akrramto Akrra; jagat-varathe Lord of the
universe; ghtvtaking; pinwith His hand; pimhis hand;
praritamwho was humble; prahasansmiling; ivaindeed.
TRANSLATION
After joining Nanda and the others, the Supreme Lord Ka, the controller
1157
of the universe, took humble Akrra's hand in His own and, smiling, spoke as
follows.
TEXT 10
+'='!' '=''!r'!''
'$''!' '' ` ! $'
=''' r='$!='' ''!'
r'r'! ''!'$ '' '
bhavn praviatm agre
saha-yna pur gham
vaya tv ihvamucytha
tato drakymahe purm
SYNONYMS
bhavnyou; praviatmshould enter; agreahead; sahatogether with;
ynathe vehicle; purmthe city; ghamand your home; vayamwe;
tuon the other hand; ihahere; avamucyagetting down; athathen;
tataafterwards; drakymahewill see; purmthe city.
TRANSLATION
[Lord Ka said:] Take the chariot and enter the city ahead of us. Then go
home. After resting here a while, we will go to see the city.
TEXT 11
' ` ='!'
1158
'!$ +'='<?'! $r'
'=' '' '' ! '+'!
r'' ` '!$ ' '! '!'
+' ` r' +'`='r'^'
r-akrra uvca
nha bhavadbhy rahita
pravekye mathur prabho
tyaktu nrhasi m ntha
bhakta te bhakta-vatsala
SYNONYMS
r-akrra uvcar Akrra said; nacannot; ahamI; bhavadbhymof
the two of You; rahitadeprived; pravekyeenter; mathurmMathur;
prabhoO master; tyaktumabandon; na arhasiYou should not; mmme;
nthaO Lord; bhaktamdevotee; teYour; bhakta-vatsalaO You who
have parental affection for Your devotees.
TRANSLATION
r Akrra said: O master, without the two of You I shall not enter
Mathur. I am Your devotee, O Lord, so it is not fair for You to abandon me,
since You are always affectionate to Your devotees.
TEXT 12
!! ''!' ! $!?'
''!'!' `=' ''! ''
1159
'$!'' '!! ''!^'
' 6<N ' 6''
gaccha yma gehn na
sa-nthn kurv adhokaja
sahgraja sa-goplai
suhdbhi ca suhttama
SYNONYMS
gacchaplease come; ymalet us go; gehnto the house; naour;
sahaving; nthna master; kuruplease make it; adhokajaO
transcendental Lord; sahawith; agra-jaYour elder brother;
sa-goplaiwith the cowherd men; suhdbhiwith Your friends; caand;
suht-tamaO supreme well-wisher.
TRANSLATION
Come, let us go to my house with Your elder brother, the cowherd men and
Your companions. O best of friends, O transcendental Lord, in this way please
grace my house with its master.
TEXT 13
'' '$ ''!''!
! $!?'! ! $' '''!'
''! ' '!' r' '''r'
''r' '!''' ' !
punhi pda-rajas
1160
ghn no gha-medhinm
yac-chaucennutpyanti
pitara sgnaya sur
SYNONYMS
punhiplease purify; pdaof Your feet; rajaswith the dust; ghnthe
home; naof us; gha-medhinmwho are attached to household ritual
duties; yatby which; aucenapurification; anutpyantiwill become
satisfied; pitaramy forefathers; satogether with; agnayathe sacrificial
fires; surand the demigods.
TRANSLATION
I am simply an ordinary householder attached to ritual sacrifices, so please
purify my home with the dust of Your lotus feet. By that act of purification, my
forefathers, the sacrificial fires and the demigods will all become satisfied.
TEXT 14
=''''!" `''' !^''
!'r! ''! '^'' $!'
H'' 'r' ^' ^' +'
!r' ' `!r''! r' ''!
avanijyghri-yugalam
st lokyo balir mahn
aivaryam atula lebhe
gati caikntin tu y
1161
SYNONYMS
avanijyabathing; aghri-yugalamthe two feet; stbecame;
lokyaglorious; baliKing Bali; mahnthe great; aivaryampower;
atulamunequaled; lebhehe achieved; gatmthe destination; caand;
ekntinmof the unalloyed devotees of the Lord; tuindeed; ywhich.
TRANSLATION
By bathing Your feet, the exalted Bali Mahrja attained not only glorious
fame and unequaled power but also the final destination of pure devotees.
TEXT 15
!''r' '" `''='' ''''
'` ('! `!' '! '''! ''' ''
'!'!''' ''! '!='
='''! r'! '!!r''!
pas te 'ghry-avanejanyas
tr lokn ucayo 'punan
irasdhatta y arva
svar yt sagartmaj
SYNONYMS
pathe water (namely, the river Ganges); teYour; aghriof the feet;
avanejanyacoming from the bathing; trnthe three; loknworlds;
ucayabeing purely spiritual; apunanhas purified; irason his head;
dhattahas taken; ywhich; arvaLord Siva; svato heaven;
1162
ytwent; sagara-tmajthe sons of King Sagara.
TRANSLATION
The water of the river Ganges has purified the three worlds, having become
transcendental by bathing Your feet. Lord iva accepted that water on his head,
and by that water's grace the sons of King Sagara attained to heaven.
TEXT 16
=' =' '!?'!'
'' '''='!`r' '
'' ''! ''! `
'!!''! ''! 'r' r'
deva-deva jagan-ntha
puya-ravaa-krtana
yadttamottama-loka
nryaa namo 'stu te
SYNONYMS
deva-devaO Lord of lords; jagat-nthaO master of the universe;
puyapious; ravaahearing; krtanaand chanting (about whom);
yadu-uttamaO best of the Yadus; uttama-lokaO You who are glorified in
excellent verses; nryaaO Supreme Lord Nryaa; namaobeisances;
astulet there be; teunto You.
TRANSLATION
1163
O Lord of lords, master of the universe, O You whose glories it is most pious
to hear and chant! O best of the Yadus, O You whose fame is recounted in
excellent poetry ! O Supreme Lord Nryaa, I offer You my obeisances.
TEXT 17
'+'!='' ='!'
!''!'' +'='r'! ! $'
$''' ''='r'
'' '`d $ $r='!
='r'''' ' 6r''''
r-bhagavan uvca
ysye bhavato geham
aham arya-samanvita
yadu-cakra-druha hatv
vitariye suht-priyam
SYNONYMS
r-bhagavn uvcathe Supreme Lord said; ysyewill come; bhavatato
your; gehamhouse; ahamI; ryaby My elder (brother, Balarma);
samanvitaaccompanied; yadu-cakraof the circle of Yadus; druhamthe
enemy (Kasa); hatvkilling; vitariyeI will grant; suhtto My
well-wishers; priyamsatisfaction.
TRANSLATION
The Supreme Lord said: I will come to Your house with My elder brother,
but first I must satisfy My friends and well-wishers by killing the enemy of the
1164
Yadu clan.
PURPORT
Akrra glorified Ka in Text 16 as yadttama, "the best of the Yadus." r
Ka here confirms this by saying, in effect, "Since I am the best of the Yadus,
I must kill the enemy of the Yadus, Kasa, and then I will come to your house."
TEXT 18
''! ` ='!'
='' `! +'!='r'!
'! ' `! ='''! 1='
'' ` '=' `'!''
`'! =' 9 ! $ ''''!
r-uka uvca
evam ukto bhagavat
so 'krro viman iva
pur pravia kasya
karmvedya gha yayau
SYNONYMS
r-uka uvcaukadeva Gosvm said; evamthus; uktaaddressed;
bhagavatby the Lord; sahe; akrraAkrra; vimandisheartened;
ivasomewhat; purmthe city; praviaentering; kasyato Kasa;
karmaabout his activities; vedyainforming; ghamto his home;
yayauwent.
1165
TRANSLATION
ukadeva Gosvm said: Thus addressed by the Lord, Akrra entered the
city with a heavy heart. He informed King Kasa of the success of his mission
and then went home.
TEXT 19
'!''!$ +'!='!'
`'! '`'' !!='r'
'' ! '!=''![! ''
' ''='!r'
athparhne bhagavn
ka sakaranvita
mathur prviad gopair
didku parivrita
SYNONYMS
athathen; apara-ahnein the afternoon; bhagavnthe Supreme Lord;
kaKa; sakaraa-anvitatogether with Lord Balarma;
mathurmMathur; prviatentered; gopaiby the cowherd boys;
didkuwanting to see; parivritajoined.
TRANSLATION
Lord Ka desired to see Mathur, so toward evening He took Lord
Balarma and the cowherd boys with Him and entered the city.
1166
TEXTS 20-23
'! r'! `!``r' !!! '' ~
!! ' $( '`''!`r'! !!'
r'!'!`! B! ''^'! !'!'
9!'''! ''=''! '''!! +'r'!'
'! ='! ' ]`!``$'' '' ` `
' !'+'!+'+' ='' `'' `r'!'
=' '' =''!'^''^'='d '
'`!$<=' ^'+''' =' ''
' '' '!^'!' ^'' `]`' '='
!='''!!='r''$ '!r'!'
''`''!''!'!! 'r='!
'`! '!^''!@`^'!'r'" ^'!'
!'' ! `+' ''''! 'r'
'' '''!='^'+' '''('='
'=' +'!`' ` ' `r' +'
='^'" ` `r'!! $! ''']` `
dadara t sphika-tuga-gopura-
dvr bhad-dhema-kapa-toram
tmrra-koh parikh-dursadm
udyna-ramyopavanopaobhitm
1167
sauvara-gaka-harmya-nikuai
re-sabhbhir bhavanair upasktm
vaidrya-vajrmala-nla-vidrumair
mukt-haridbhir valabhu vediu
jueu jlmukha-randhra-kuimev
via-prvata-barhi-nditm
sasikta-rathypaa-mrga-catvar
prakra-mlykura-lja-taulm
pra-kumbhair dadhi-candanokitai
prasna-dpvalibhi sa-pallavai
sa-vnda-rambh-kramukai sa-ketubhi
sv-alakta-dvra-gh sa-paikai
SYNONYMS
dadaraHe saw; tamthat (city); sphikaof crystal; tugahigh;
gopurawhose main gates; dvrmand household gates; bhatimmense;
hemagold; kapawhose doors; toramand ornamental arches;
tmraof copper; raand brass; kohmwhose storehouses;
parikhwith its canals; dursadminviolable; udynawith public
gardens; ramyaattractive; upavanaand parks; upaobhitambeautified;
sauvaragold; gakawith crossways; harmyamansions;
nikuaiand pleasure gardens; reof guilds; sabhbhiwith the
assembly halls; bhavanaiand with houses; upasktmornamented;
vaidryawith vaidrya gems; vajradiamonds; amalacrystal quartz;
nlasapphires; vidrumaiand coral; muktwith pearls; haridbhiand
emeralds; valabhuon the wood panels decorating the rafters in front of the
houses; vediuon columned balconies; jueubedecked; jla-mukhaof
lattice windows; randhrain the openings; kuimeuand on gem-studded
floors; viasitting; prvatawith the pet doves; barhiand the peacocks;
nditmresounding; sasiktasprinkled with water; rathy-with royal
1168
avenues; paacommercial streets; mrgaother roads; catvarmand
courtyards; prakrascattered; mlyawith flower garlands; akuranew
sprouts; ljaparched grains; taulmand rice; prafull;
kumbhaiwith pots; dadhiwith yogurt; candanaand sandalwood paste;
ukitaismeared; prasnawith flower petals; dpa-valibhiand rows of
lamps; sa-pallavaiwith leaves; sa-vndawith bunches of flowers;
rambhwith trunks of banana trees; kramukaiand trunks of betel-nut
trees; sa-ketubhiwith flags; su-alaktanicely decorated; dvrawith
doors; ghmwhose houses; sa-paikaiwith ribbons.
TRANSLATION
The Lord saw Mathur, with its tall gates and household entrances made of
crystal, its immense archways and main doors of gold, its granaries and other
storehouses of copper and brass, and its impregnable moats. Beautifying the city
were pleasant gardens and parks. The main intersections were fashioned of gold,
and there were mansions with private pleasure gardens, along with guildhalls
and many other buildings. Mathur resounded with the calls of peacocks and
pet turtledoves, who sat in the small openings of the lattice windows and on the
gem-studded floors, and also on the columned balconies and on the ornate
rafters in front of the houses. These balconies and rafters were adorned with
vai dr ya stones, diamonds, crystal quartz, sapphires, coral, pearls and emeralds.
All the royal avenues and commercial streets were sprinkled with water, as
were the side roads and courtyards, and flower garlands, newly grown sprouts,
parched grains and rice had been scattered about everywhere. Gracing the
houses' doorways were elaborately decorated pots filled with water, which were
bedecked with mango leaves, smeared with yogurt and sandalwood paste, and
encircled by flower petals and ribbons. Near the pots were flags, rows of lamps,
bunches of flowers and the trunks of banana and betel-nut trees.
PURPORT
1169
rla Vivantha Cakravart hkura gives this description of the
elaborately decorated pots: "On either side of each doorway, above the
scattered rice, is a pot. Encircling each pot are flower petals, on its neck are
ribbons and in its mouth are leaves of mango and other trees. Above each pot,
on a gold plate, are rows of lamps. A trunk of a banana tree stands on either
side of each pot, and a betel-nut tree trunk stands in front and also behind.
Flags lean against the pots."
TEXT 24
r'! ''='! ='' ='''!
=' r'! =''''' ' ='='r' '!
'''' r='r'! '' U''!
$''! ! ' ='!``_' ''! r' `!
t sampraviau vasudeva-nandanau
vtau vayasyair naradeva-vartman
drau samyus tvarit pura-striyo
harmyi caivruruhur npotsuk
SYNONYMS
tmthat (Mathur); sampraviauentering; vasudevaof Vasudeva;
nandanauthe two sons; vtausurrounded; vayasyaiby Their young
friends; nara-devaof the King; vartmanby the road; draumto see;
samyucame forward together; tvarithurriedly; puraof the city;
striyathe women; harmyitheir houses; caand; evaalso;
ruruhuthey climbed on top of; npaO King (Parkit); utsukeager.
1170
TRANSLATION
The women of Mathur hurriedly assembled and went forth to see the two
sons of Vasudeva as They entered the city on the King's road, surrounded by
Their cowherd boyfriends. Some of the women, my dear King, eagerly climbed
to the roofs of their houses to see Them.
TEXT 25
`!N'''' '' r'='U+' ''!!
='' r'' ' ` '' !^' '=''!''!
`r' `''''='' `' '' !
'!" `r='! r''' r='''!N ^'! '''
kcid viparyag-dhta-vastra-bha
vismtya caika yugalev athpar
ktaika-patra-ravanaika-npur
nktv dvitya tv apar ca locanam
SYNONYMS
kacitsome of them; viparyakbackwards; dhtaputting on; vastratheir
clothes; bhaaand ornaments; vismtyaforgetting; caand;
ekamone; yugaleuof the pairs; athaand; aparothers; ktaplacing;
ekaonly one; patraearring; ravaaon their ears; ekaor one;
npurset of ankle bells; na aktvnot anointing; dvityamthe second;
tubut; aparother ladies; caand; locanaman eye.
TRANSLATION
1171
Some of the ladies put their clothes and ornaments on backwards, others
forgot one of their earrings or ankle bells, and others applied makeup to one eye
but not the other.
PURPORT
The ladies were very eager to see Ka, and in their haste and excitement
they forgot themselves.
TEXT 26
^'r'' `!r'''!'' '! r'='!
+'''''!'! `r'! '''''!
='''r'' r'!'' ''!'' '=''
'''!''''r''! '+' '''! O '!r'
anantya eks tad apsya sotsav
abhyajyamn aktopamajjan
svapantya utthya niamya nisvana
prapyayantyo 'rbham apohya mtara
SYNONYMS
anantyataking meals; ekasome; tatthat; apsyaabandoning;
sa-utsavajoyfully; abhyajyamnbeing massaged; aktanot finishing;
upamajjantheir bathing; svapantyasleeping; utthyagetting up;
niamyahaving heard; nisvanamthe loud sounds; prapyayantyagiving
milk; arbhamto an infant; apohyaput aside; mtaramothers.
TRANSLATION
1172
Those who were taking their meals abandoned them, others went out
without finishing their baths or massages, women who were sleeping at once
rose when they heard the commotion, and mothers breast-feeding their infants
simply put them aside.
TEXT 27
''! ' r'!'!'='^'! ''
'!^+'^'^'!$'r'!='^'! `
'$! '' ='`'!
'!! '!!r''! r'=''
mansi tsm aravinda-locana
pragalbha-ll-hasitvalokai
jahra matta-dviradendra-vikramo
d dadac chr-ramatmanotsavam
SYNONYMS
mansithe minds; tsmtheir; aravindalike lotuses; locanaHe
whose eyes; pragalbhabold; llwith His pastimes; hasita-smiling;
avalokaiwith His glances; jahraHe took away; mattain rut;
dvirada-indra(like) a lordly elephant; vikramawhose gait; dmto
their eyes; dadataffording; rof the goddess of fortune; ramaawhich is
the source of pleasure; tmanwith His body; utsavama festival.
TRANSLATION
The lotus-eyed Lord, smiling as He recalled His bold pastimes, captivated
those ladies' minds with His glances. He walked with the gait of a lordly
1173
elephant in rut, creating a festival for their eyes with His transcendental body,
which is the source of pleasure for the divine goddess of fortune.
TEXT 28
_! ' _ ' r''' d r'' r''r' r'r' '!! r'r'' ''! '!^''''!'!
!'' r' ' ''! O '!!r'^'''
6'''=''! '_'r'''!'''
dv muhu rutam anudruta-cetasas ta
tat-prekaotsmita-sudhokaa-labdha-mn
nanda-mrtim upaguhya dtma-labdha
hyat-tvaco jahur anantam arindamdhim
SYNONYMS
dvseeing; muhurepeatedly; rutamheard about; anudrutamelted;
cetasawhose hearts; tamHim; tatHis; prekaaof the glances;
ut-smitaand the broad smiles; sudhby the nectar; ukaafrom the
sprinkling; labdhareceiving; mnhonor; nandaof ecstasy;
mrtimthe personal form; upaguhyaembracing; dthrough their eyes;
tmawithin themselves; labdhamgained; hyaterupting; tvacatheir
skin; jahuthey gave up; anantamunlimited; arim-damaO subduer of
enemies (Parkit); dhimmental distress.
TRANSLATION
The ladies of Mathur had repeatedly heard about Ka, and thus as soon as
they saw Him their hearts melted. They felt honored that He was sprinkling
upon them the nectar of His glances and broad smiles. Taking Him into their
hearts through their eyes, they embraced Him, the embodiment of all ecstasy,
1174
and as their bodily hairs stood on end, O subduer of enemies, they forgot the
unlimited distress caused by His absence.
TEXT 29
'!'!'!^'!*`!
'r'' r `('' ^'!' '!
+''=''' ' '! ''''
''! '^' `'!='!
prsda-ikharrh
prty-utphulla-mukhmbuj
abhyavaran saumanasyai
pramad bala-keavau
SYNONYMS
prsdaof the mansions; ikharato the roofs; rhhaving climbed;
prtiwith affection; utphullablooming; mukhatheir faces;
ambujwhich were like lotuses; abhyavaranthey showered;
saumanasyaiwith flowers; pramadthe attractive women;
bala-keavauBalarma and Ka.
TRANSLATION
Their lotus faces blooming with affection, the ladies who had climbed to the
roofs of the mansions rained down showers of flowers upon Lord Balarma and
Lord Ka.
TEXT 30
1175
''''r' '! ''!'
'!'' +'' ''!'''
r'!='!'' '' r'!'
r'' r'' '!r'''
dadhy-akatai soda-ptrai
srag-gandhair abhyupyanai
tv narcu pramudits
tatra tatra dvijtaya
SYNONYMS
dadhiwith yogurt; akataiunbroken barleycorns; saand;
uda-ptrai-with pots filled with water; srakwith garlands; gandhaiand
fragrant substances; abhyupyanaiand also with other items of worship;
tauthe two of Them; narcuworshiped; pramuditjoyful; tatra
tatrain various places; dvi-jtayabrhmaas.
TRANSLATION
Br hmaas standing along the way honored the two Lords with
presentations of yogurt, unbroken barleycorns, pots full of water, garlands,
fragrant substances such as sandalwood paste, and other items of worship.
TEXT 31
' ''!! $! !!''''
r''' `'''$r'
''! O r'!='' '''''r'
1176
'^'! `'$! r'='!
cu paur aho gopyas
tapa kim acaran mahat
y hy etv anupayanti
nara-loka-mahotsavau
SYNONYMS
cusaid; paurthe women of the city; ahoah; gopyathe cowherd
girls (of Vndvana); tapaausterity; kimwhat; acaranhave executed;
mahatgreat; ywho; hiindeed; etauthese two;
anupayanticonstantly see; nara-lokafor human society;
mah-utsavauwho are the greatest source of pleasure.
TRANSLATION
The women of Mathur exclaimed: Oh, what severe austerities the gops
must have performed to be able to regularly see Ka and Balarma, who are
the greatest source of pleasure for all mankind!
TEXT 32
' ` `'!''!r'
]``! !!''
_!''!'r' ='!'! '
''! r'!''r'' ''!' '
rajaka kacid ynta
raga-kra gadgraja
1177
dvycata vssi
dhautny aty-uttamni ca
SYNONYMS
rajakamwasherman; kacita certain; yntamapproaching;
raga-kramengaged in dyeing; gada-agrajaLord r Ka, the elder
brother of Gada; dvseeing; aycatarequested; vssigarments;
dhautnicleaned; ati-uttamnifirst class; caand.
TRANSLATION
Seeing a washerman approaching who had been dyeing some clothes, Ka
asked him for the finest laundered garments he had.
TEXT 33
O!='''! '' 'r'!''
]` ='!'! ' '!$ r'!
+'=''''r' '' ' ''!
!r' r' '!' ' '!''
dehy vayo samucitny
aga vssi crhato
bhaviyati para reyo
dtus te ntra saaya
SYNONYMS
dehiplease give; vayoto Us two; samucitnisuitable; agaMy dear;
vssiclothes; caand; arhatoto the two who are deserving;
1178
bhaviyatithere will be; paramsupreme; reyabenefit; dtufor the
giver; teyou; nathere is not; atrain this matter; saayadoubt.
TRANSLATION
[Lord Ka said:] Please give suitable garments to the two of Us, who
certainly deserve them. If you grant this charity, you will undoubtedly receive
the greatest benefit.
TEXT 34
' ''!'r'! +'!='r'!
'''' ! ' '=' r'
'!' '' `''r' '!$
+' r''! !5' ' '
sa ycito bhagavat
pariprena sarvata
skepa ruita prha
bhtyo rja su-durmada
SYNONYMS
sahe; ycitarequested; bhagavatby the Supreme Lord;
pariprenawho is absolutely complete; sarvatain all respects;
sa-kepaminsultingly; ruitaangered; prhahe spoke; bhtyathe
servant; rjaof the King; suvery much; durmadafalsely proud.
TRANSLATION
1179
Thus requested by the Supreme Lord, who is perfectly complete in all
respects, that arrogant servant of the King became angry and replied insultingly.
TEXT 35
1 '!!'' =' ='!'! '
'r'' !='' '
''''' `' =' '!
!'=''!''+''''
dny eva vss
nitya giri-vane-cara
paridhatta kim udvtt
rja-dravyy abhpsatha
SYNONYMS
dniof this sort; evaindeed; vssigarments; nityamalways;
girion the mountains; vaneand in the forests; carthose who travel;
paridhattawould put on; kimwhether; udvttimpudent; rjathe
King's; dravyithings; abhpsathaYou want.
TRANSLATION
[The washerman said:] You impudent boys! You're accustomed to roaming
the mountains and forests, and yet You would dare put on such clothes as these!
These are the King's possessions You're asking for!
TEXT 36
1180
''!r'!'! '!^''!! ' ='
'!'' '' ''='''!
'\'r' \'r' ^' ''r'
F' !' `^'!' ='
ytu bli maiva
prrthya yadi jijv
badhnanti ghnanti lumpanti
dpta rja-kulni vai
SYNONYMS
ytago; uquickly; bliafools; mdo not; evamlike this;
prrthyambeg; yadiif; jijviYou have the desire to live;
badhnantithey tie up; ghnantikill; lumpantiand loot (his house);
dptamone who is bold; rja-kulnithe King's men; vaiindeed.
TRANSLATION
Fools, get out of here quickly! Don't beg like this if You want to stay alive.
When someone is too bold, the King's men arrest him and kill him and take all
his property.
TEXT 37
=' ='`r''!'''
`''r'! ='`' r'
'`'' `!' !
1181
'! `!''!''!r'''r'
eva vikatthamnasya
kupito devak-suta
rajakasya kargrea
ira kyd aptayat
SYNONYMS
evamthus; vikatthamnasyawho was brazenly speaking; kupitaangered;
devak-sutaKa, the son of Devak; rajakasyaof the washerman;
karaof one hand; agreawith the front; irathe head; kytfrom his
body; aptayatmade fall.
TRANSLATION
As the washerman thus spoke brazenly, the son of Devak became angry, and
then merely with His fingertips He separated the man's head from his body.
TEXT 38
r'''!' '='' '='
='!'`! '!!' ='' '' ='
d =' '=' r'! '!!
='!'! ' '! $ ''' r'
tasynujvina sarve
vsa-kon visjya vai
dudruvu sarvato mrga
vssi jaghe 'cyuta
1182
SYNONYMS
tasyahis; anujvinaemployees; sarveall; vsaof clothes; konthe
bundles; visjyaleaving behind; vaiindeed; dadruvuthey fled;
sarvatain all directions; mrgamdown the road; vssigarments;
jaghetook; acyutaLord Ka.
TRANSLATION
The washerman's assistants all dropped their bundles of clothes and fled
down the road, scattering in all directions. Lord Ka then took the clothes.
TEXT 39
=''r='!r'''' ='U
`'! '`'' !r''!
'! ''!''!' !! '' +''!
='' '' +' =' `!''r'
vasitvtma-priye vastre
ka sakaraas tath
ey datta gopebhyo
visjya bhuvi knicit
SYNONYMS
vasitvdressing Himself; tma-priyewhich He liked; vastrein a pair of
garments; kaKa; sakaraaBalarma; tathalso; eithe
rest; dattaHe gave; gopebhyato the cowherd boys; visjyathrowing
away; bhuvion the ground; knicitseveral.
1183
TRANSLATION
Ka and Balarma put on pairs of garments that especially pleased Them,
and then Ka distributed the remaining clothes among the cowherd boys,
leaving some scattered on the ground.
TEXT 40
r'r'r' ='!''` 'r''
r'''! =' '''`^''''r'
='''='! N ^' ''
!`^'' ' *`''r'
tatas tu vyaka prtas
tayor veam akalpayat
vicitra-varai caileyair
kalpair anurpata
SYNONYMS
tatathen; tumoreover; vyakaa weaver; prtaaffectionate;
tayofor the two of Them; veamdress; akalpayatarranged;
vicitravarious; varaiwith colors; caileyaimade of cloth;
kalpaiwith ornaments; anurpatasuitably.
TRANSLATION
Thereupon a weaver came forward and, feeling affection for the Lords,
nicely adorned Their attire with cloth ornaments of various colors.
1184
PURPORT
rla Jva Gosvm explains that the weaver adorned the Lords with cloth
armlets and earrings that looked just like jewels. The word anurpata
indicates that the colors matched nicely.
TEXT 41
'!'!^''!=' ''!+''!
`'!!'! =' 'r'
='^'" ` `r'! '!^'!'!
''=' !=' 'r' r'!
nn-lakaa-vebhy
ka-rmau virejatu
sv-alaktau bla-gajau
parvava sitetarau
SYNONYMS
nnvarious; lakaahaving fine qualities; vebhymwith Their
individual clothes; ka-rmauKa and Balarma; virejatuappeared
resplendent; su-alaktaunicely decorated; blayoung; gajauelephants;
parvaiduring a festival; ivaas if; sitawhite; itarauand the opposite
(black).
TRANSLATION
Ka and Balarma looked resplendent, each in His own unique,
wonderfully ornamented outfit. They resembled a pair of young elephants, one
1185
white and the other black, decorated for a festive occasion.
TEXT 42
r''' ''?'! +'!='!'
'!!r'!*`''''!r''
''' ' '''! ^'! `
'^' H'' ' r''''
tasya prasanno bhagavn
prdt srpyam tmana
riya ca param loke
balaivarya-smtndriyam
SYNONYMS
tasyawith him; prasannasatisfied; bhagavnthe Supreme Lord;
prdtgranted; srpyamthe liberation of having the same form;
tmanaas Himself; riyamopulence; caand; parammsupreme;
lokein this world; balaphysical strength; aivaryainfluence;
smtistrength of memory; indriyamdexterity of the senses.
TRANSLATION
Pleased with the weaver, the Supreme Lord Ka blessed him that after
death he would achieve the liberation of attaining a form like the Lord's, and
that while in this world he would enjoy supreme opulence, physical strength,
influence, memory and sensory vigor.
TEXT 43
1186
r'r' ' !'! +'=''
'!^'!`!'' ''r'
r'! _! ' '' r'!''
''!' '!'! +' ='
tata sudmno bhavana
ml-krasya jagmatu
tau dv sa samutthya
nanma iras bhuvi
SYNONYMS
tatathen; sudmnaof Sudm; bhavanamto the home;
ml-krasyaof the garland-maker; jagmatuthe two of Them went;
tauThem; dvseeing; sahe; samutthyastanding up;
nanmabowed down; iraswith his head; bhuvion the ground.
TRANSLATION
The two Lords then went to the house of the garland-maker Sudm. When
Sudm saw Them he at once stood up and then bowed down, placing his head
on the ground.
TEXT 44
r'''! !'''!'''
''!9 '!''! $ !!+'
'' '! '!' !''! N `
1187
'`!' ^'!' ^' '''
tayor sanam nya
pdya crghyrhadibhi
pj snugayo cakre
srak-tmblnulepanai
SYNONYMS
tayofor Them; sanamseats; nyabringing; pdyamwater to wash
the feet; caand; arghyawith water to wash the hands; arhaapresents;
dibhiand so on; pjmworship; sa-anugayoof the two, together with
Their companions; cakrehe performed; srakwith garlands;
tmblabetel-nut preparation (pn); anulepanaiand sandalwood paste.
TRANSLATION
After offering Them seats and bathing Their feet, Sudm worshiped Them
and Their companions with ar ghya, garlands, pn, sandalwood paste and other
presentations.
TEXT 45
'!$ ' '!' ` ''
''!='r' ' `^' '+'!
''r' =''' ''! 'O
r' ! O!!'' ' ='!'
prha na srthaka janma
pvita ca kula prabho
1188
pit-devarayo mahya
tu hy gamanena vm
SYNONYMS
prhahe said; naour; sa-arthakamworthwhile; janmathe birth;
pvitampurified; caand; kulamthe family; prabhoO Lord; pitmy
forefathers; devathe demigods; ayaand the great sages; mahyamwith
me; tuare satisfied; hiindeed; gamanenaby the arrival; vmof
You two.
TRANSLATION
[Sudm said:] O Lord, my birth is now sanctified and my family free of
contamination. Now that You both have come here, my forefathers, the
demigods and the great sages are certainly all satisfied with me.
TEXT 46
+'='r'! `^' ='H''
'!r' `!! '''
='r'!! ='$! '! '
' '!'' ' +'='!'' '
bhavantau kila vivasya
jagata kraa param
avatrv ihena
kemya ca bhavya ca
SYNONYMS
1189
bhavantauYou two; kilaindeed; vivasyaof the entire;
jagatauniverse; kraamthe cause; paramultimate; avatrauhaving
descended; ihahere; aenawith Your plenary portions; kemyafor the
benefit; caand; bhavyafor the prosperity; caalso.
TRANSLATION
You two Lords are the ultimate cause of this entire universe. To bestow
sustenance and prosperity upon this realm, You have descended with Your
plenary expansions.
TEXT 47
' $ ='! =''''!
' 6! ' !!r''!
''''! '=' +' r' ''
+''r' +''r'! ''
na hi v viam di
suhdor jagad-tmano
samayo sarva-bhteu
bhajanta bhajator api
SYNONYMS
nathere is not; hiindeed; vmon Your part; viambiased;
division; suhdowho are well-wishing friends; jagatof the universe;
tmanothe Soul; samayoequal; sarvato all; bhteuliving beings;
bhajantamthose who worship You; bhajatoreciprocating with; apieven.
1190
TRANSLATION
Because You are the well-wishing friends and Supreme Soul of the whole
universe, You regard all with unbiased vision. Therefore, although You
reciprocate Your devotees' loving worship, You always remain equally disposed
toward all living beings.
TEXT 48
r'!='5'!''''r' +' r''
`'$ `='!! ='!'
'''!'r''''$! O''
+'='<'' ?''' ''r'
tv ajpayata bhtya
kim aha karavi vm
puso 'ty-anugraho hy ea
bhavadbhir yan niyujyate
SYNONYMS
tauThey; jpayatamshould please order; bhtyamTheir servant;
kimwhat; ahamI; karavishould do; vmfor You; pusafor any
person; atiextreme; anugrahamercy; hiindeed; eathis;
bhavadbhiby You; yatin which; niyujyatehe is engaged.
TRANSLATION
Please order me, Your servant, to do whatever You wish. To be engaged by
You in some service is certainly a great blessing for anyone.
1191
TEXT 49
1r''+'' r'' !'
' !'! 'r''!''
'!r' ' !'' `' '
'!^'! =''r'! !
ity abhipretya rjendra
sudm prta-mnasa
astai su-gandhai kusumair
ml viracit dadau
SYNONYMS
itithus speaking; abhipretyaunderstanding Their intention; rja-indraO
best of kings (Parkit); sudmSudm; prta-mnasapleased at heart;
astaifresh; su-gandhaiand fragrant; kusumaiwith flowers;
malagarlands; viracitmade; dadauhe gave.
TRANSLATION
[ukadeva Gosvm continued:] O best of kings, having spoken these words,
Sudm could understand what Ka and Balarma wanted. Thus with great
pleasure he presented Them with garlands of fresh, fragrant flowers.
TEXT 50
r'!+' ='^'" ` `r'! 'r'!
`'!!'! '$!' !!
1192
'!r'!'' '''?'!''
r' =' ! ='!'
tbhi sv-alaktau prtau
ka-rmau sahnugau
praatya prapannya
dadatur vara-dau varn
SYNONYMS
tbhiwith those (garlands); su-alaktaubeautifully ornamented;
prtausatisfied; ka-rmauKa and Balarma; sahaalong with;
anugauTheir companions; praatyawho was bowing down;
prapannyato the surrendered (Sudm); dadatuThey gave;
varadauthe two givers of benedictions; varna choice of benedictions.
TRANSLATION
Beautifully adorned with these garlands, Ka and Balarma were delighted,
and so were Their companions. The two Lords then offered the surrendered
Sudm, who was bowing down before Them, whatever benedictions he desired.
TEXT 51
'! ''' ='' ''^'! +' `
r''?' ='!^'^'!r''
r'<`'' ' '!$!
+' r' '' ' ''! ''!'
so 'pi vavre 'cal bhakti
1193
tasminn evkhiltmani
tad-bhakteu ca sauhrda
bhteu ca day parm
SYNONYMS
sahe; apiand; vavrechose; acalmunshakable; bhaktimdevotion;
tasminto Him; evaalone; akhilaof everything; tmanithe Supreme
Soul; tattoward His; bhakteudevotees; caand; sauhrdamfriendship;
bhteutoward living beings in general; caand; daymmercy;
parmtranscendental.
TRANSLATION
Sudm chose unshakable devotion for Ka, the Supreme Soul of all
existence; friendship with His devotees; and transcendental compassion for all
living beings.
TEXT 52
1r' r'' =' ='!
''' '!='''=''' ''
'^''!'' '' '! `!r'
'' !!' '$!''
iti tasmai vara dattv
riya cnvaya-vardhinm
balam yur yaa knti
nirjagma sahgraja
1194
SYNONYMS
itithus; tasmaito him; varamthe benediction; dattvgiving;
riyamopulence; caand; anvayahis family; vardhinmexpanding;
balamstrength; yulong life; yaafame; kntimbeauty;
nirjagmaHe left; sahatogether with; agra-jaHis elder brother, Lord
Balarma.
TRANSLATION
Not only did Lord Ka grant Sudm these benedictions, but He also
awarded him strength, long life, fame, beauty and ever-increasing prosperity for
his family. Then Ka and His elder brother took Their leave.
PURPORT
We can see a clear difference between Lord Ka's dealings with the nasty
washerman and His dealings with the devoted florist Sudm. The Lord is as
hard as a thunderbolt for those who defy Him and as soft as a rose for those
who surrender to Him. Therefore we should all sincerely surrender to Lord
Ka, since that is clearly in our self-interest.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-first Chapter, of the
rmad-Bhgavatam, entitled "Ka and Balarma Enter Mathur."
42. The Breaking of the Sacrificial Bow
1195
This chapter describes the benediction Trivakr received, the breaking of
the sacrificial bow, the destruction of Kasa's soldiers, the inauspicious omens
Kasa saw and the festivities at the wrestling arena.
After leaving Sudm's house, Lord Ka came upon Trivakr, a young
hunchbacked maidservant of Kasa's who was carrying a tray of fine
ointments. The Lord asked her who she was and requested some ointment
from her. Entranced by His beauty and joking words, Trivakr gave both Ka
and Balarma a good deal of ointment. In return, Ka stepped on her toes
with His lotus feet, took hold of her chin and lifted, thus straightening her
spine. The now beautiful and charming Trivakr then grabbed the edge of
Ka's upper cloth and asked Him to come to her house. Ka replied that
after He had taken care of some business He would certainly come and relieve
her mental torment. Then the two Lords continued Their sightseeing tour of
Mathur.
As Ka and Balarma walked along the King's road, the merchants
worshiped Them with various offerings. Ka asked where the bow sacrifice
was to take place, and when He arrived at the arena He saw the wonderful
bow, which resembled Lord Indra's. Despite the guards' protests, Ka forcibly
picked up the bow, easily strung it and in an instant broke it in half, producing
an ear-splitting sound that filled the heavens and struck terror in the heart of
Kasa. The many guards attacked Ka, crying out "Seize Him! Kill Him!"
But Ka and Balarma simply picked up the two halves of the bow and beat
the guards to death. Next the Lords annihilated a company of soldiers sent by
Kasa, and then They left the arena and continued Their tour.
When the people of the city saw the amazing prowess and beauty of Ka
and Balarma, they thought They must be two chief demigods. Indeed, as the
residents of Mathur gazed upon the Lords, they enjoyed all the blessings the
gops had predicted.
At sunset Ka and Balarma returned to the cowherds' camp for Their
1196
evening meal. They then passed the night resting comfortably. But King
Kasa was not so fortunate. When he heard how Ka and Balarma had
easily broken the mighty bow and destroyed his soldiers, he spent the night in
great anxiety. Both while awake and while dreaming he saw many ill omens
portending his imminent death, and his fear ruined any chance for rest.
At dawn the wrestling festival began. Crowds of people from the city and
outlying districts entered the arena and took their seats in the lavishly
decorated galleries. Kasa, his heart trembling, sat down on the royal dais and
invited Nanda Mahrja and the other cowherd men to come sit in their
places, and they did so after offering him their gifts. The musical overture then
began as the sounds of the wrestlers slapping their arms resounded.
TEXT 1
''! ` ='!'
' ''' !'''' ' '!''='
U'' ! $r'!]`='^' ''+'!''!'
='^'! '' `'! '' ='r'` ='!''!
''' ''!r'` '$'' ''
r-uka uvca
atha vrajan rja-pathena mdhava
striya ghtga-vilepa-bhjanm
vilokya kubj yuvat varnan
papraccha ynt prahasan rasa-prada
SYNONYMS
r-uka uvcaukadeva Gosvm said; athathen; vrajanwalking;
rja-pathenaalong the King's road; mdhavaKa; striyama woman;
1197
ghtaholding; agafor the body; vilepawith ointments; bhjanma
tray; vilokyaseeing; kubjmhunchbacked; yuvatmyoung;
vara-nanmwith an attractive face; papracchaHe inquired;
yntmgoing; prahasansmiling; rasaof the pleasure of love; pradathe
bestower.
TRANSLATION
ukadeva Gosvm said: As He walked down the King's road, Lord Mdhava
then saw a young hunchback woman with an attractive face, who carried a tray
of fragrant ointments as she walked along. The bestower of the ecstasy of love
smiled and inquired from her as follows.
PURPORT
According to rla Vivantha Cakravart hkura, the young
hunchbacked girl was actually a partial expansion of the Lord's wife
Satyabhm. Satyabhm is the Lord's internal energy known as Bh-akti,
and this expansion of hers, known as Pthiv, represents the earth, which was
bent down by the great burden of countless wicked rulers. Lord Ka
descended to remove these wicked rulers, and thus His pastime of
straightening out the hunchback Trivakr, as explained in these verses,
represents His rectifying the burdened condition of the earth. At the same
time, the Lord awarded Trivakr a conjugal relationship with Himself.
In addition to the given meaning, the word rasa-prada indicates that the
Lord amused His cowherd boyfriends by His dealings with the young
hunchback.
TEXT 2
`! r=' ='! =' r' $!' ^' '''
1198
`''!]`' ='! `'''=' '!'' '
O!='''! ]`='^' ''' ''
' ''r'r'r' ' '!<=''''r'
k tva varorv etad u hnulepana
kasygane v kathayasva sdhu na
dehy vayor aga-vilepam uttama
reyas tatas te na cird bhaviyati
SYNONYMS
kwho; tvamyou; vara-ruO beautiful-thighed one; etatthis; u
haah, indeed; anulepanamointment; kasyafor whom; aganeMy dear
woman; vor; kathayasvaplease tell; sdhuhonestly; naUs;
dehiplease give; vayoto Us two; aga-vilepambody ointment;
uttamamexcellent; reyabenefit; tatathereafter; teyour; na
cirtsoon; bhaviyatiwill be.
TRANSLATION
[Lord Ka said:] Who are you, O beautiful-thighed one? Ah, ointment!
Who is it for, my dear lady? Please tell Us truthfully. Give Us both some of
your finest ointment and you will soon gain a great boon.
PURPORT
The Lord jokingly addressed the lady as varoru, "O beautiful-thighed one."
His joke was not malicious, since He was actually about to make her beautiful.
TEXT 3
1199
' '' ='!'
!''''$ ' `'''r'!
'='`'!'! O' ^' ''`' !
'<!='r' +'! '''r' r''''
=''! '' ='! `! '''r''r'$ r'
sairandhry uvca
dsy asmy aha sundara kasa-sammat
trivakra-nm hy anulepa-karmai
mad-bhvita bhoja-pater ati-priya
vin yuv ko 'nyatamas tad arhati
SYNONYMS
sairandhr uvcathe maidservant said; dsa servant; asmiam; ahamI;
sundaraO handsome one; kasaby Kasa; sammatrespected;
trivakra-nmknown as Trivakr ("bent in three places"); hiindeed;
anulepawith ointments; karmaifor my work; matby me;
bhvitamprepared; bhoja-pateto the chief of the Bhojas; ati-priyamvery
dear; vinexcept for; yuvmYou two; kawho; anyatamaelse;
tatthat; arhatideserves.
TRANSLATION
The maidservant replied: O handsome one, I am a servant of King Kasa,
who highly regards me for the ointments I make. My name is Trivakr. Who
else but You two deserve my ointments, which the lord of the Bhojas likes so
much?
PURPORT
1200
rla Vivantha Cakravart explains that Trivakr, who is also known as
Kubj, used the singular address sundara, "O handsome one," to hint that she
felt conjugal desire for Ka alone, and she used the dual form yuvm, "for
both of You," to try to hide her conjugal sentiment. The hunchback's name,
Trivakr, indicates that her body was bent at the neck, chest and waist.
TEXT 4
*`'''' '!^''!'' ''
$'r'!^'!''=''r'
'''' r'!r'! ! '!'
+'''! ' ^' ''''
rpa-peala-mdhurya
hasitlpa-vkitai
dharittm dadau sndram
ubhayor anulepanam
SYNONYMS
rpaby His beauty; pealacharm; mdhuryasweetness; hasitasmiles;
lpatalking; vkitaiand glances; dharitaoverwhelmed; tmher
mind; dadaushe gave; sndramplentiful; ubhayoto both of Them;
anulepanamointment.
TRANSLATION
Her mind overwhelmed by Ka's beauty, charm, sweetness, smiles, words
and glances, Trivakr gave both Ka and Balarma generous amounts of
ointment.
1201
PURPORT
This incident is also described in the Viu Pura (5.20.7):
rutv tam ha s ka
ghyatm iti sdaram
anulepana pradadau
gtra-yogyam athobhayo
"Hearing this, she respectfully replied to Lord Ka, 'Please take it,' and gave
both of Them ointment suitable for applying to Their bodies."
TEXT 5
r'r'r'!=']`!! !
='='! r''!! +''!
''!F'''+'!! '
'! '! +'!r' '' 'r'!
tatas tv aga-rgea
sva-varetara-obhin
samprpta-para-bhgena
uubhte 'nurajitau
SYNONYMS
tatathen; tauThey; agaof Their bodies; rgeawith the coloring
cosmetics; svaTheir own; varawith colors; itaraother than;
obhinadorning; samprptawhich exhibited; parathe highest;
bhagenaexcellence; uubhteThey appeared beautiful;
1202
anurajitauanointed.
TRANSLATION
Anointed with these most excellent cosmetics, which adorned Them with
hues that contrasted with Their complexions, the two Lords appeared extremely
beautiful.
PURPORT
The cryas suggest that Ka spread yellow ointment upon His body, and
Balarma blue ointment upon His.
TEXT 6
''?'! +'!='!' `'!
'='`! `'!''!'
`='` `r' ''N `
'! '''! ' `^''
prasanno bhagavn kubj
trivakr rucirnanm
jv kartu mana cakre
darayan darane phalam
SYNONYMS
prasannasatisfied; bhagavnthe Supreme Lord; kubjmthe hunchback;
trivakrTrivakr; ruciraattractive; nanmwhose face; jvmstraight;
kartumto make; mana cakreHe decided; darayanshowing;
1203
daraneof seeing Him; phalamthe result.
TRANSLATION
Lord Ka was pleased with Trivakr, so He decided to straighten that
hunchbacked girl with the lovely face just to demonstrate the result of seeing
Him.
TEXT 7
''<?'!'!`'' '''
?'_`^'' '!'''!!'!
'! O '' `''''!r''
''''' r'
padbhym kramya prapade
dry-aguly-uttna-pin
praghya cibuke 'dhytmam
udannamad acyuta
SYNONYMS
padbhymwith both His feet; kramyapressing down; prapadeon her
toes; dvihaving two; agulifingers; uttnapointing upwards;
pinwith His hands; praghyataking hold of; cibukeher chin;
adhytmamher body; udannamatHe raised; acyutaLord Ka.
TRANSLATION
Pressing down on her toes with both His feet, Lord Acyuta placed one
1204
upward-pointing finger of each hand under her chin and straightened up her
body.
TEXT 8
'! r'' ''!'!]`
' $ ! !''''! ''!
' `'''! '!r'9!
'+' =' ''! ''!
s tadarju-samng
bhac-chroi-payodhar
mukunda-sparant sadyo
babhva pramadottam
SYNONYMS
sshe; tadthen; justraight; samnaeven; agher limbs;
bhatlarge; roiher hips; paya-dharand breasts;
mukunda-sparantby the touch of Lord Mukunda; sadyasuddenly;
babhvabecame; pramada woman; uttammost perfect.
TRANSLATION
Simply by Lord Mukunda's touch, Trivakr was suddenly transformed into
an exquisitely beautiful woman with straight, evenly proportioned limbs and
large hips and breasts.
TEXT 9
1205
r'r'! *`''! !! !'' ~
'''?'! '!$ `'!=''
'''!r'' `'''
'''r' '!r'6''!
tato rpa-guaudrya-
sampann prha keavam
uttaryntam akya
smayant jta-hc-chay
SYNONYMS
tatathen; rpawith beauty; guagood character; audryaand
generosity; sampannendowed; prhashe addressed; keavamLord
Ka; uttaryaof His upper garment; antamthe end; kyapulling;
smayantsmiling; jtahaving developed; ht-aylusty feelings.
TRANSLATION
Now endowed with beauty, character and generosity Trivakr began to feel
lusty desires for Lord Keava. Taking hold of the end of His upper cloth, she
smiled and addressed Him as follows.
TEXT 10
$ =' ! $ ''!'!
' r='! r'' `'$! r'$
r='''! ''r'''!''!
1206
'' '' `'''' +'
ehi vra gha ymo
na tv tyaktum ihotsahe
tvayonmathita-citty
prasda puruarabha
SYNONYMS
ehicome; vraO hero; ghamto my house; ymalet us go; nanot;
tvmYou; tyaktumto leave; ihahere; utsaheI can bear; tvayby You;
unmathitaagitated; cittyon her whose mind; prasdaplease have
mercy; purua-abhaO best of men.
TRANSLATION
[Trivakr said:] Come, O hero, let us go to my house. I cannot bear to leave
You here. O best of males, please take pity on me, since You have agitated my
mind.
PURPORT
rla Vivantha Cakravart supplies the following conversation:
Ka: Is it for the purpose of dining that you're inviting Me to your house?
Trivakr: I simply can't leave You here.
Ka: But people here on the King's road will misconstrue what you're
saying and laugh. Therefore please don't speak like this.
Trivakr: I can't help being agitated. You made the mistake of touching me.
It's not my fault.
TEXT 11
1207
=' U''! ''!'''!'
`'!! !''' '''''r'
' ^' ='''!' !! ''!'!
'$' r'!' ='!' $
eva striy ycyamna
ko rmasya payata
mukha vkynu gopn
prahasas tm uvca ha
SYNONYMS
evamin this way; striyby the woman; ycya nnabeing begged;
kaLord Ka; rmasyaof Balarma; payatawho was looking on;
mukhamat the face; vkyaglancing; anuthen; gopnmof the
cowherd boys; prahasanlaughing; tmto her; uvca haHe said.
TRANSLATION
Thus entreated by the woman, Lord Ka first glanced at the face of
Balarma, who was watching the incident, and then at the faces of the cowherd
boys. Then with a laugh Ka replied to her as follows.
TEXT 12
'''!' r' ! $ ' '
'' '!'!''='`'! ''
'!''r'!'! '! $!!! '
1208
''!'!'! r=' ''!''!'
eymi te gha su-bhru
pusm dhi-vikaranam
sdhitrtho 'gh na
pnthn tva paryaam
SYNONYMS
eymiI will go; teyour; ghamto the house; su-bhruO you who have
beautiful eyebrows; pusmof men; dhithe mental distress;
vikaranamwhich eradicates; sdhitahaving accomplished; arthaMy
purpose; aghmwho have no home; nafor Us; pnthnmwho are
traveling on the road; tvamyou; parathe best; ayanamshelter.
TRANSLATION
[Lord Ka said:] O lady with beautiful eyebrows, as soon as I fulfill My
purpose I will certainly visit your house, where men can relieve their anxiety.
Indeed, you are the best refuge for Us homeless travelers.
PURPORT
By the word aghm, r Ka indicated not only that He had no fixed
residence but also that He was not yet married.
TEXT 13
='' '' '!'=''! ='!''! r'!'
'''!! ='!'''
'!'! ''!'''r'!' ^'~
1209
'!'' '!''! '' r'
visjya mdhvy vy tm
vrajan mrge vaik-pathai
nnopyana-tmbla-
srag-gandhai sgrajo 'rcita
SYNONYMS
visjyaleaving; mdhvysweet; vywith words; tmher;
vrajanwalking; mrgealong the road; vaik-pathaiby the merchants;
nnwith various; upyanarespectful offerings; tmblabetel nut;
srakgarlands; gandhaiand fragrant substances; satogether with;
agra-jaHis elder brother; arcitaworshiped.
TRANSLATION
Leaving her with these sweet words, Lord Ka walked further down the
road. The merchants along the way worshiped Him and His elder brother by
presenting Them with various respectful offerings, including pn, garlands and
fragrant substances.
TEXT 14
r'['! '''! +'!
!r'!' '!='' U''
=''r'='!'`='
='^'''! ^' ^''' r' ''
tad-darana-smara-kobhd
1210
tmna nvidan striya
visrasta-vsa-kavara
valay lekhya-mrtaya
SYNONYMS
tatHim; daranabecause of seeing; smaradue to the effects of Cupid;
kobhtby their agitation; tmnamthemselves; na avidancould not
recognize; striyathe women; visrastadisheveled; vsatheir clothes;
kavarathe locks of their hair; valayand their bangles; lekhya(as if)
drawn in a picture; mrtayatheir forms.
TRANSLATION
The sight of Ka aroused Cupid in the hearts of the city women. Thus
agitated, they forgot themselves. Their clothes, braids and bangles became
disheveled, and they stood as still as figures in a painting.
PURPORT
rla Vivantha Cakravart states that since the women of Mathur
immediately experienced symptoms of conjugal attraction when they saw
Ka, they were the most advanced devotees in the city. The ten effects of
Cupid are described as follows: cak-rga prathama cittsagas tato 'tha
sakalpa nidr-cchedas tanut viaya-nivttis trap-nasa/ unmdo mrcch
mtir ity et smara-da daaiva syu. "First comes attraction expressed
through the eyes, then intense attachment in the mind, then determination,
loss of sleep, becoming emaciated, disinterest in external things, shamelessness,
madness, becoming stunned and death. These are the ten stages of Cupid's
effects."
rla Vivantha Cakravart also points out that devotees who possess pure
love of Godhead generally do not exhibit the symptom of death, since this is
1211
inauspicious in relation to Ka. They do, however, manifest the other nine
symptoms, culminating in becoming stunned in ecstasy.
TEXT 15
r'r' ''! !' '' '!'!
''' '' '!'''' r'
r''' '='! '!
''' '='!< r''
tata paurn pcchamno
dhanua sthnam acyuta
tasmin pravio dade
dhanur aindram ivdbhutam
SYNONYMS
tatathen; paurnfrom the city residents; pcchamnainquiring about;
dhanuaof the bow; sthnamthe place; acyutathe infallible Supreme
Lord; tasminthere; praviaentering; dadeHe saw; dhanuthe bow;
aindramthat of Lord Indra; ivalike; adbhutamamazing.
TRANSLATION
Lord Ka then asked the local people where the arena was in which the
bow sacrifice would take place. When He went there He saw the amazing bow,
which resembled Lord Indra's.
TEXT 16
1212
'' `'' ' _+'! F''
' r' '''( 'r'
='!'' '!!! ' +' `'!
''O ''' !
puruair bahubhir guptam
arcita paramarddhimat
vryamo nbhi ka
prasahya dhanur dade
SYNONYMS
puruaiby men; bahubhimany; guptamguarded; arcitambeing
worshiped; paramasupreme; ddhiopulence; matpossessing;
vryamawarded off; nbhiby the guards; kaLord Ka;
prasahyaby force; dhanuthe bow; dadepicked up.
TRANSLATION
That most opulent bow was guarded by a large company of men, who were
respectfully worshiping it. Ka pushed His way forward and, despite the
guards' attempts to stop Him, picked it up.
TEXT 17
` ! ='!' ' '^'^'' '' r'
''' ' `r='! '''' ! '''''r'!'
' !! =' `''' ''+'' ''''r'!
1213
''' ' " '`'' ``'
karea vmena sa-llam uddhta
sajya ca ktv nimiea payatm
n vikya prababhaja madhyato
yatheku-daa mada-kary urukrama
SYNONYMS
kareawith His hand; vmenaleft; sa-llamplayfully; uddhtamlifted;
sajyamthe stringing; caand; ktvdoing; nimieain the wink of an
eye; payatmas they watched; nmthe guards; vikyapulling it taut;
prababhajaHe broke it; madhyatain the middle; yathas; ikuof
sugarcane; daama stick; mada-karan excited elephant;
urukramaLord Ka.
TRANSLATION
Easily lifting the bow with His left hand, Lord Urukrama strung it in a
fraction of a second as the King's guards looked on. He then powerfully pulled
the string and snapped the bow in half, just as an excited elephant might break a
stalk of sugar cane.
TEXT 18
''' ''! +''''!'''
'! ^' ! ' '!
'' ''!'!' '' ' r='!
`'U!'' ''!!'r'
1214
dhanuo bhajyamnasya
abda kha rodas dia
praym sa ya rutv
kasas trsam upgamat
SYNONYMS
dhanuaof the bow; bhajyamnasyawhich was breaking; abdathe
sound; khamthe earth; rodasthe sky; diaand all the directions;
praym safilled; yamwhich; rutvhearing; kasaKing Kasa;
trsamfear; upgamatexperienced.
TRANSLATION
The sound of the bow's breaking filled the earth and sky in all directions.
Upon hearing it, Kasa was struck with terror.
TEXT 19
r''! '!' '
`''r'! !r'r'!'''
! $r' `!'! !=''
! Or'! =''''r'!'r'
tad-rakia snucara
kupit tatyina
ghtu-km vavrur
ghyat vadhyatm iti
SYNONYMS
1215
tatits; rakiaguards; saalong with; anucaramHis companions;
kupitangered; tatyinaholding weapons; ghtuto catch;
kmwanting; vavrusurrounded; ghyatmseize Him;
vadhyatmkill Him; itithus saying.
TRANSLATION
The enraged guards then took up their weapons and, wanting to seize Ka
and His companions, surrounded them and shouted, "Grab Him! Kill Him!"
TEXT 20
' r'! +''!''!'
='^'! '' '^' `'!='!
`(! ''='' !!''
'!`^' r'! N '\'r'
atha tn durabhipryn
vilokya bala-keavau
kruddhau dhanvana dya
akale t ca jaghnatu
SYNONYMS
athathereupon; tnthem; durabhiprynwith evil intent;
vilokyaseeing; bala-keavauBalarma and Ka; kruddhauangry;
dhanvanaof the bow; dyataking; akalethe two broken pieces;
tnthem; caand; jaghnatustruck.
TRANSLATION
1216
Seeing the guards coming upon Them with evil intent, Balarma and Keava
took up the two halves of the bow and began striking them down.
TEXT 21
'^' ' `''$r'
$r='! '!!^'!' ^'!'r'
''`'' ' r' 6 !
''' '' '''
bala ca kasa-prahita
hatv l-mukht tata
nikramya ceratur hau
nirkya pura-sampada
SYNONYMS
balaman armed force; caand; kasa-prahitamsent by Kasa;
hatvhaving killed; lof the sacrificial arena; mukhtby the gate;
tatathen; nikramyaexciting; ceratuthe two of Them walked along;
hauhappy; nirkyaobserving; puraof the city; sampadathe riches.
TRANSLATION
After also killing a contingent of soldiers sent by Kasa, Ka and
Balarma left the sacrificial arena by its main gate and continued Their walk
about the city, happily looking at the opulent sights.
TEXT 22
1217
r'''! r'< r' ='''
''!!'' '' ='!''
r' ' '!!^+'' *`'' '
' ' ='' ''! ''!
tayos tad adbhuta vrya
nimya pura-vsina
teja prgalbhya rpa ca
menire vibudhottamau
SYNONYMS
tayoof Them; tatthat; adbhutamamazing; vryamheroic deed;
nimyaseeing; pura-vsinathe residents of the city; tejaTheir
strength; prgalbhyamboldness; rpambeauty; caand; menirethey
considered; vibudhaof demigods; uttamautwo of the best.
TRANSLATION
Having witnessed the amazing deed Ka and Balarma had performed, and
seeing Their strength, boldness and beauty, the people of the city thought They
must be two prominent demigods.
TEXT 23
r'''! =' 'r'! =' '
!r''! 'r'' '' ''='!'
`'!!'! =' r'! !! ''
1218
'' !``'''r'
tayor vicarato svairam
dityo 'stam upeyivn
ka-rmau vtau gopai
purc chakaam yatu
SYNONYMS
tayoas They; vicaratomoved about; svairamat Their will;
dityathe sun; astamits setting; upeyivnapproached;
ka-rmauKa and Balarma; vtauaccompanied; gopaiby the
cowherd boys; purtfrom the city; akaamto the place where the wagons
had been unharnessed; yatuwent.
TRANSLATION
As They strolled about at will, the sun began to set, so They left the city
with the cowherd boys and returned to the cowherds' wagon encampment.
TEXT 24
!! '''! ' `='!' ='$!r' ! ''!
!'!!'r'!'!'' `r'! ''' '' '' +' =''
''''''r'! '' `''+' ''!!!'^''`
$r=' r'!?' +''r'N`' '''' '
gopyo mukunda-vigame virahtur y
satia t madhu-pury abhvan
sampayat purua-bhaa-gtra-lakm
1219
hitvetarn nu bhajata cakame 'yana r
SYNONYMS
gopyathe gops; mukunda-vigamewhen Lord Mukunda was departing;
virahaby feelings of separation; turtormented; ywhich;
satathey had spoken; iathe benedictions; ttrue;
madhu-puriin Mathur; abhvanhave become; sampayatmfor those
who are fully seeing; puruaof men; bhaaof the ornament; gtraof
His body; lakmmthe beauty; hitvabandoning; itarnothers;
nuindeed; bhajatawho were worshiping her; cakamehankered for;
ayanamshelter; rthe goddess of fortune.
TRANSLATION
At the time of Mukunda's [Ka's] departure from Vndvana, the gops
had foretold that the residents of Mathur would enjoy many benedictions, and
now the gops' predictions were coming true, for those residents were gazing
upon the beauty of Ka, the jewel among men. Indeed, the goddess of fortune
desired the shelter of that beauty so much that she abandoned many other men,
although they worshiped her.
TEXT 25
=''`!" `''' !^'!
+' r='! '! ''' '''
''r' r'! ' ^' !'
5'!r='! `''`'' r''
avaniktghri-yugalau
1220
bhuktv kropasecanam
atus t sukha rtri
jtv kasa-cikritam
SYNONYMS
avaniktabathed; aghri-yugalauthe two feet of each of Them;
bhuktveating; kra-upasecanamboiled rice sprinkled with milk;
atuThey stayed there; tmfor that; sukhamcomfortably;
rtrimnight; jtvknowing; kasa-cikritamwhat Kasa intended to
do.
TRANSLATION
After Ka's and Balarma's feet were bathed, the two Lords ate rice with
milk. Then, although knowing what Kasa intended to do, They spent the
night there comfortably.
TEXTS 26-27
`'r' ''' ''! +'] `
'!! =''^''' '
=''' ''!'' !! ='~
!'='`"r' '''
' ''!!! +'r'!
' ''!' ' r'
'_'''! +''''!
1221
' r''! ! r''`!! '
kasas tu dhanuo bhaga
raki sva-balasya ca
vadha niamya govinda-
rma-vikrita param
drgha-prajgaro bhto
durnimittni durmati
bahny acaobhayath
mtyor dautya-kari ca
SYNONYMS
kasaKing Kasa; tubut; dhanuaof the bow; bhagamthe
breaking; rakimof the guards; svahis; balasyaof the army; caand;
vadhamthe killing; niamyahearing of; govinda-rmaof Ka and
Balarma; vikritamthe playing; parammerely; drghafor a long time;
prajgararemaining awake; bhtaafraid; durnimittnibad omens;
durmatithe wicked-minded; bahnimany; acaasaw; ubhayathin
both states (sleep and wakefulness); mtyoof death; dautya-karithe
messengers; caand.
TRANSLATION
Wicked King Kasa, on the other hand, was terrified, having heard how
Ka and Balarma had broken the bow and killed his guards and soldiers, all
simply as a game. He remained awake for a long time, and both while awake and
while dreaming he saw many bad omens, messengers of death.
TEXTS 28-31
1222
'! ' =''!'
'r'*`'' ' 'r''''
'r'''' r''' '
*`''' ''! r'''! r''!
'r'r''!''!''!
'!!'! ''!' ''' r'
='! 'r'r'=' ' ''
='''!'!''! ''
='' ' r''''=']`
^'''!' ='''!''
''!''!?'^''!^'' `'
r' ^'!+''`! !'
''!' ' r' +' r'!'
='''!!r'!' '
''''''!''r'!
'! ^' +' ' 'r'''!
adarana sva-irasa
pratirpe ca saty api
asaty api dvitye ca
dvai-rpya jyoti tath
chidra-pratti chyy
1223
pra-ghonuparuti
svara-prattir vkeu
sva-padnm adaranam
svapne preta-parivaga
khara-yna vidanam
yyn nalada-mly ekas
tailbhyakto dig-ambara
anyni cettha-bhtni
svapna-jgaritni ca
payan maraa-santrasto
nidr lebhe na cintay
SYNONYMS
adaranamthe invisibility; svaof his own; irasahead; pratirpehis
reflection; caand; satibeing present; apieven; asatithere not being;
apieven; dvityea cause for duplication; caand; dvai-rpyamdouble
image; jyotimof the heavenly bodies; tathalso; chidraof a hole;
prattithe seeing; chyymin his shadow; praof his life air;
ghoaof the reverberation; anuparutithe failure to hear; svaraof a
golden color; prattithe perception; vkeuon trees; svahis own;
padnmfootprints; adaranamnot seeing; svapnewhile asleep;
pretaby ghostly spirits; parivagabeing embraced; kharaupon a
donkey; ynamtraveling; viapoison; adanamswallowing; yytwas
going about; naladaof spikenards, rose-purple flowers native to India;
mlwearing a garland; ekasomeone; tailawith oil;
abhyaktasmeared; dik-ambaranaked; anyniother (omens); caand;
ittham-bhtnilike these; svapnawhile asleep; jgaritniwhile awake;
caalso; payanseeing; maraaof death; santrastaterrified;
nidrmsleep; lebhehe could achieve; nanot; cintaybecause of his
anxiety.
1224
TRANSLATION
When he looked at his reflection he could not see his head; for no reason the
moon and stars appeared double; he saw a hole in his shadow; he could not hear
the sound of his life air; trees seemed covered with a golden hue; and he could
not see his footprints. He dreamt that he was being embraced by ghosts, riding a
donkey and drinking poison, and also that a naked man smeared with oil was
passing by wearing a garland of nal ada flowers. Seeing these and other such
omens both while dreaming and while awake, Kasa was terrified by the
prospect of death, and out of anxiety he could not sleep.
TEXT 32
='' !''! ''! `! =''
' '' '!<?' '' r'r'
`!''!'!' =' `'!
'('`"!'$! r'=''
vyuy nii kauravya
srye cdbhya samutthite
kraym sa vai kaso
malla-kr-mahotsavam
SYNONYMS
vyuymhaving passed; niithe night; kauravyaO descendant of Kuru
(Parkit); sryethe sun; caand; adbhyafrom the water;
samutthiterising; kraym sahad carried out; vaiindeed;
kasaKasa; mallaof wrestlers; krof the sport; mah-utsavamthe
1225
great festival.
TRANSLATION
When the night had finally passed and the sun rose up again from the water,
Kasa set about arranging for the grand wrestling festival.
TEXT 33
!'' '' `''! ] `
r' '' +' '' N '\'
''!N!^'" ` `r'! '+'
''r'!`!' ^'r'! !
narcu puru raga
trya-bherya ca jaghnire
mac clakt sragbhi
patk-caila-toraai
SYNONYMS
narcuworshiped; puruthe King's men; ragamthe arena;
tryamusical instruments; bheryadrums; caand; jaghnirethey
vibrated; macthe viewing platforms; caand; alaktwere
decorated; sragbhiwith garlands; patkwith flags; cailacloth ribbons;
toraaiand gateways.
TRANSLATION
The King's men performed the ritual worship of the wrestling arena,
1226
sounded their drums and other instruments and decorated the viewing galleries
with garlands, flags, ribbons and arches.
TEXT 34
r' '' ''! ! '!'''!
''''' ! !'!
'''! '''! '' ='=''!
!'!'N `r'!''!
teu paur jnapad
brahma-katra-purogam
yathopajoa vivi
rjna ca ktsan
SYNONYMS
teuupon these (platforms); paurthe city-dwellers; jnapadand the
people of the suburbs; brahmaby the brhmaas; katraand the katriyas;
pura-gamheaded; yath-upajoamas suited their comfort;
viviucame and sat; rjnathe kings; caalso; ktagiven;
asanspecial seats.
TRANSLATION
The city-dwellers and residents of the outlying districts, led by br hmaas
and kat r i yas, came and sat down comfortably in the galleries. The royal guests
received special seats.
TEXT 35
1227
`' ''=' r'! ''!r''
!''' ''!=''!r'
'"^' H'''''!
6'' ' =' ''r'!
kasa parivto 'mtyai
rja-maca upviat
maalevara-madhya-stho
hdayena vidyat
SYNONYMS
kasaKasa; parivtasurrounded; amtyaiby his ministers;
rja-maceon the King's platform; upviatisat; maala-varaof
secondary rulers of various regions; madhyain the midst; sthasituated;
hdayenawith his heart; vidyattrembling.
TRANSLATION
Surrounded by his ministers, Kasa took his seat on the imperial dais. But
even as he sat amidst his various provincial rulers, his heart trembled.
TEXT 36
='!9'!' ' r' '' ''
'('r'!^'! ' '' '
'('! ='^'" ` `r'! F'!
1228
'! ''!'''!''! ''!'r'
vdyamnesu tryeu
malla-tlottareu ca
mall sv-alakt dpt
sopdhyy samsata
SYNONYMS
vdyamneuas they were being played; tryeuthe musical instruments;
mallasuitable for wrestling; tlawith meters; uttareuprominent;
caand; mallthe wrestlers; su-alaktwell ornamented;
dptproud; sa-updhyytogether with their instructors;
samsatacame and sat down.
TRANSLATION
While the musical instruments loudly played in the rhythmic meters
appropriate for wrestling matches, the lavishly ornamented wrestlers proudly
entered the arena with their coaches and sat down.
TEXT 37
'!! ! ' ` `r'
'!^'r'! '!^' =' '
r' !' `'''!'
='^! ='!9'$'' r'!
cro muika kta
alas toala eva ca
1229
ta sedur upasthna
valgu-vdya-praharit
SYNONYMS
cra muika kathe wrestlers Cra, Muika and Ka; ala
toalaala and Toala; eva caalso; tethey; sedusat down;
upasthnamon the mat of the wrestling ring; valgupleasing; vdyaby the
music; praharitenthused.
TRANSLATION
Enthused by the pleasing music, Canura, Muika, Ka, ala and Toala sat
down on the wrestling mat.
TEXT 38
'!! ''!''! !! ''!
+'! '!'''!_r'!
'=' r'! ''!'''!r'
`''' !=''!'
nanda-gopdayo gop
bhoja-rja-samhut
niveditopyans ta
ekasmin maca vian
SYNONYMS
nanda-gopa-dayaheaded by Nanda Gopa; gopthe cowherds;
bhoja-rjaby Kasa, King of the Bhojas; samhutcalled forward;
1230
niveditapresenting; upyantheir offerings; tethey; ekasminin one;
maceviewing gallery; viansat down.
TRANSLATION
Nanda Mahrja and the other cowherds, summoned by the King of the
Bhojas, presented him with their offerings and then took their seats in one of
the galleries.
PURPORT
According to rla Vivantha Cakravart, the word samhut indicates
that King Kasa respectfully called the leaders of Vraja forward so that they
could make their offerings to the central government. According to the
crya, Kasa assured Nanda as follows: "My dear King of Vraja, you are the
most important of my village rulers. Yet even though you have come to
Mathur from your cowherd village, you have not come to visit me. Is that
because you are frightened? Don't think that your two sons are bad because
They broke the bow. I invited Them here because I heard They were extremely
powerful, and I've arranged this wrestling match as a test of Their strength. So
please come forward without hesitation. Don't be afraid."
rla Vivantha Cakravart further states that Nanda Mahrja noticed his
two sons were not present. Apparently, out of disrespect for King Kasa's
order, They had taken the morning off and gone elsewhere.
Thus Kasa delegated some cowherd men to go look for Them and advise
Them to behave properly and come back to the wrestling arena. The crya
also states that the reason Nanda and the other cowherd men sat in the
galleries was that they could not find any sitting places on the royal dais.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-second Chapter, of
1231
the rmad-Bhgavatam, entitled "The Breaking of the Sacrificial Bow."
43. Ka Kills the Elephant Kuvalaypa
This chapter tells how Lord Ka killed the lordly elephant Kuvalaypa,
how Ka and Balarma entered the wrestling arena and what Ka said to
the wrestler Cra.
After finishing Their early-morning rituals, Ka and Balarma heard
kettledrums heralding the start of the wrestling match, and They went to see
the festivities. At the gate of the wrestling arena They encountered an
elephant named Kuvalaypa, who attacked Ka at the urging of his keeper.
The mighty elephant grabbed at Ka with his trunk, but the Lord struck
back and then disappeared from the beast's sight among his legs. Enraged at
not being able to see Ka, Kuvalaypa sought Him out with his sense of
smell and seized Him. But the Lord pulled loose. In this way Ka teased and
tormented Kuvalaypa, finally yanking out one of his tusks and beating him
and his keepers to death.
Sprinkled with the elephant's blood and carrying one of his tusks on His
shoulder as a weapon, Lord Ka appeared unprecedentedly beautiful as He
entered the wrestling arena. There the various classes of people saw Him in
different ways, according to their specific relationship with Him.
When King Kasa heard how Ka and Balarma had killed
Kuvalaypa, he realized They were invincible and became filled with
anxiety. The members of the audience, on the other hand, became joyful as
they reminded one another about the Lords' amazing pastimes. The people
declared that Ka and Balarma must be two expansions of the Supreme
1232
Lord Nryaa who had descended into the house of Vasudeva.
Cra then stepped forward and challenged Ka and Balarma to
wrestle, saying King Kasa wished to see such a match. Ka replied,
"Although We are merely nomadic forest folk, We are nonetheless subjects of
the King; thus We will not hesitate to please him with an exhibition of
wrestling." As soon as Cra heard this, he suggested that Ka should
wrestle him and that Balarma should wrestle Muika.
TEXT 1
''! ` ='!'
' `'!N !'N
`r''!! '! ''r'''
'(' +'''! ''
' r='! ' '' ''r'
r-uka uvca
atha ka ca rma ca
kta-aucau parantapa
malla-dundubhi-nirghoa
rutv draum upeyatu
SYNONYMS
r-uka uvcar ukadeva Gosvm said; athanext; kaKa;
caand; rmaBalarma; caalso; ktahaving carried out;
aucaupurification; param-tapaO chastiser of enemies; mallaof the
wrestling match; dundubhiof the kettledrums; nirghoamthe resounding
vibration; rutvhearing; draumto see; upeyataThey approached.
1233
TRANSLATION
ukadeva Gosvm said: O chastiser of enemies, Ka and Balarma, having
executed all necessary purification, then heard the kettledrums resounding at
the wrestling arena, and They went there to see what was happening.
PURPORT
rla rdhara Svm explains the words kta-aucau, "having executed all
necessary purification," as follows: "Two days previously, Ka and Balarma
had executed Their purification, Their relief from offense, [by performing
heroic deeds. The Lords reasoned: 'Even after We have made Our power
known by breaking the bow and by performing other feats, Our parents have
still not secured freedom. Kasa is again trying to kill them. Therefore,
although he is Our maternal uncle, it will not be wrong for Us to kill him.'
They assured Their offenselessness by this reasoning."
TEXT 2
]`! ''!'!9
r''?'!!'=''r''
'''''r `='^'''!''"
`'!! ''B''! r''
raga-dvra samsdya
tasmin ngam avasthitam
apayat kuvalaypa
ko 'mbaha-pracoditam
1234
SYNONYMS
ragaof the arena; dvramthe gate; samsdyareaching; tasminin
that place; ngaman elephant; avasthitamstanding; apayatHe saw;
kuvalaypamnamed Kuvalaypa; kaLord Ka; ambahaby his
keeper; pracoditamurged on.
TRANSLATION
When Lord Ka reached the entrance to the arena, He saw the elephant
Kuvalaypa blocking His way at the urging of his keeper.
PURPORT
The elephant-keeper revealed his malicious intent by blocking Lord Ka's
entrance into the arena.
TEXT 3
' '='! ''` '!!
'' O ``^'!^'`!'
='!' $r''' ='!'!
' ''!!+'''!
baddhv parikara auri
samuhya kuillakn
uvca hastipa vc
megha-nda-gabhray
1235
SYNONYMS
baddhvbinding; parikaramHis clothes; auriLord Ka;
samuhya-tying together; kuilacurled; alaknthe locks of His hair;
uvcaHe spoke; hasti-pamto the elephant-keeper; vcwith words;
meghaof a cloud; ndalike the sound; gabhraygrave.
TRANSLATION
Securely binding up His clothes and tying back His curly locks, Lord Ka
addressed the elephant-keeper with words as grave as the rumbling of a cloud.
PURPORT
Lord Ka was obviously preparing for a fight. According to rla
Vivantha Cakravart hkura, the Lord put aside His jacket, tightened His
belt and tied back His hair.
TEXT 4
'B!'B '!! '!
O''`' '! ''
'! ' r' `' r='!9
'''!' ''''!''
ambahmbaha mrga nau
dehy apakrama m ciram
no cet sa-kujara tvdya
naymi yama-sdanam
1236
SYNONYMS
ambaha ambahaO elephant-keeper, elephant-keeper; mrgamway;
nauto Us; dehigive; apakramamove aside; ma ciramwithout delay; na
u cetif not; sa-kujaramtogether with your elephant; tvayou;
adyatoday; naymiI will send; yamaof the lord of death; sdanamto
the abode.
TRANSLATION
[Lord Ka said:] O driver, driver, move aside at once and let Us pass! If
you don't, this very day I will send both you and your elephant to the abode of
Yamarja!
TEXT 5
=' '+' r' r'! ''B
`''r' `! ''r' !''
'! ''!'!' `'!!''
`!^'!r'`'''! ''''
eva nirbhartsito 'mbaha
kupita kopita gajam
codaym sa kya
klntaka-yamopamam
SYNONYMS
evamthus; nirbhartsitathreatened; ambahathe elephant-keeper;
kupitaangered; kopitamthe enraged; gajamelephant; codaym sahe
1237
goaded; kyatoward Ka; klatime; antakadeath; yamaand
Yamarja; upamamcomparable to.
TRANSLATION
Thus threatened, the elephant-keeper became angry. He goaded his furious
elephant, who appeared equal to time, death and Yamarja, into attacking Lord
Ka.
TEXT 6
`r''+'d r''
` ! r''!'$r'
`!!^'r' '! ''
'$r''!" `''='^'''r'
karndras tam abhidrutya
karea tarasgraht
kard vigalita so 'mu
nihatyghriv alyata
SYNONYMS
kariof elephants; indrathe lord; tamHim; abhidrutyarunning
toward; kareawith his trunk; tarasviolently; agrahtseized;
kartfrom the trunk; vigalitaslipping away; saHe, Ka;
amumhim, Kuvalaypa; nihatyastriking; aghriuamong his legs;
alyataHe disappeared.
TRANSLATION
1238
The lord of the elephants charged Ka and violently seized Him with his
trunk. But Ka slipped away, struck him a blow and disappeared from his
view among his legs.
PURPORT
Lord Ka struck the elephant with His fist and then disappeared among
his legs.
TEXT 7
'" ` `(r''''!!!
'!! ' `'!=''
''!' '!r'' '` !
' ''O =''! r'
sakruddhas tam acako
ghra-di sa keavam
parmat pukarea
sa prasahya vinirgata
SYNONYMS
sakruddhainfuriated; tamHim; acakanot seeing; ghraby his
sense of smell; diwhose vision; sahe, the elephant; keavamLord
Keava; parmattook hold of; pukareawith the end of his trunk;
saHe, Ka; prasahyaby force; vinirgatacame free.
TRANSLATION
1239
Infuriated at being unable to see Lord Keava, the elephant sought Him out
with his sense of smell. Once again Kuvalaypa seized the Lord with the end
of his trunk, only to have the Lord forcefully free Himself.
PURPORT
Lord Ka allowed the elephant to seize Him so that the beast would be
encouraged to keep fighting. Once Kuvalaypa had thus become proud, Lord
Ka again thwarted him with His superior potency.
TEXT 8
'' '! O!r''^'
''' '' '''=' '!r''
=''`'' '''! '!!
' ''! 1=' ^'^'''!
pucche praghyti-bala
dhanua paca-viatim
vicakara yath nga
supara iva llay
SYNONYMS
puccheby his tail; praghyagrabbing him; ati-balamthe extremely
powerful (elephant); dhanuabow-lengths; paca-viatimtwenty-five;
vicakaraHe dragged; yathas; ngama snake; suparaGarua;
ivaas; llayplayfully.
TRANSLATION
1240
Lord Ka then grabbed the powerful Kuvalaypa by the tail and playfully
dragged him twenty-five bow-lengths as easily as Garua might drag a snake.
TEXT 9
' ''''! ='r' '!' '
'='''!r'! ''' r'
''!' '!'''!! '
!! ='r' ' =' '!^'`
sa paryvartamnena
savya-dakiato 'cyuta
babhrma bhrmyamena
go-vatseneva blaka
SYNONYMS
saHe; paryvartamnenawith him (the elephant) who was being moved
around; savya-dakiatato the left and then the right; acyutaLord
Ka; babhrmamoved also; bhrmyamenatogether with him who was
being moved; go-vatsenawith a calf; ivajust as; blakaa young boy.
TRANSLATION
As Lord Acyuta held on to the elephant's tail, the animal tried to twist away
to the left and to the right, making the Lord swerve in the opposite direction, as
a young boy would swerve when pulling a calf by the tail.
TEXT 10
1241
r'r'! '+''^''+'' r''
''!!'!$r'' ='!!'
'!='' ''!r'''!'!'
'' ''''!' '' ''
tato 'bhimakham abhyetya
pinhatya vraam
prdravan ptaym sa
spyamna pade pade
SYNONYMS
tatathen; abhimukhamface to face; abhyetyacoming; pinwith His
hand; hatyaslapping; vraamthe elephant; prdravanrunning away;
ptaym saHe made him fall; spyamnabeing touched; pade
padewith each step.
TRANSLATION
Ka then came face to face with the elephant and slapped him and ran
away. Kuvalaypa pursued the Lord, managing to touch Him again and again
with each step, but Ka outmaneuvered the elephant and made him trip and
fall.
TEXT 11
' ''!='' `1 ''! +' '!
''r'r='! '$'! r'r'
r''r='! ''r'r' `(!
1242
r'!+''! '! '$'r'r''
sa dhvan kday bhmau
patitv sahasotthita
tam matv patita kruddho
dantbhy so 'hanat kitim
SYNONYMS
saHe; dhvanrunning; krayplayfully; bhmauon the ground;
patitvfalling; sahassuddenly; utthitagetting up; tamHim;
matvthinking; patitamfallen; kruddhaangry; dantbhymwith his
tusks; sahe, Kuvalaypa; ahanatstruck; kitimthe earth.
TRANSLATION
As Ka dodged about, He playfully fell on the ground and quickly got up
again. The raging elephant, thinking Ka was down, tried to gore Him with
his tusks but struck the earth instead.
TEXT 12
='='`' 'r'$r'
`' ! 'r''''' r'
'! 9'!'! '$!'!'
`'!'+''='d ''!
sva-vikrame pratihate
kujarendro 'ty-amarita
codyamno mahmtrai
1243
kam abhyadravad ru
SYNONYMS
svahis; vikrameprowess; pratihatebeing thwarted; kujara-indrathe
lord of elephants; atiextreme; amaritawith frustrated anger;
codyamnaurged on; mahmtraiby the elephant-keepers; kamat
Ka; abhyadravathe charged; rufuriously.
TRANSLATION
His prowess foiled, the lordly elephant Kuvalaypa went into a frenzied
rage out of frustration. But the elephant-keepers goaded him on, and he
furiously charged Ka once again.
TEXT 13
r''!''r'r''!'!9
+'!='!''' ' '
'! O ''!!'! $r'
''!r'''!'!' +' r'^'
tam patantam sdya
bhagavn madhusdana
nighya pin hasta
ptaym sa bh-tale
SYNONYMS
tamhim; patantamattacking; sdyaconfronting; bhagavnthe
Supreme Lord; madhu-sdanathe killer of the demon Madhu;
1244
nighyafirmly seizing; pinwith His hand; hastamhis trunk; ptaym
saHe made him fall; bh-taleonto the ground.
TRANSLATION
The Supreme Lord, killer of the demon Madhu, confronted the elephant as
he attacked. Seizing his trunk with one hand, Ka threw him to the ground.
TEXT 14
''r'r''' ''!`''
' ! 1=' ^'^'''!
r'' r''!?' r' ' +'
$r'''! N!$'(
patitasya padkramya
mgendra iva llay
dantam utpya tenebha
hastip chanad dhari
SYNONYMS
patitasyaof the fallen (elephant); padwith His foot; kramyaclimbing
upon him; mgendraa lion; ivaas if; llaywith ease; dantamone of
his tusks; utpyapulling out; tenawith it; ibhamthe elephant;
hasti-pnthe elephant-keepers; caalso; ahanatkilled; hariLord Ka.
TRANSLATION
Lord Hari then climbed onto the elephant with the ease of a mighty lion,
1245
pulled out a tusk, and with it killed the beast and his keepers.
TEXT 15
' r' ` ''' r' ''
r'''!! ''!=''!r'
'''r'='''!!! '' " `~
'' +'`r'
='*`=' `!`!
=''!' `$! '+'!
mtaka dvipam utsjya
danta-pi samviat
asa-nyasta-vio 's-
mada-bindubhir akita
virha-sveda-kaik
vadanmburuho babhau
SYNONYMS
mtakamdead; dvipamthe elephant; utsjyadiscarding; dantahis tusk;
piin His hand; samviatHe entered (the arena); asaupon His
shoulder; nyastaplacing; viathe tusk; askof blood; madaand the
elephant's sweat; bindubhiwith drops; akitasprinkled;
virhaexuding; svedaof (His own) perspiration; kaikwith fine drops;
vadanaHis face; ambu-ruhalotuslike; babhaushone.
TRANSLATION
Leaving the dead elephant aside, Lord Ka held on to the tusk and entered
1246
the wrestling arena. With the tusk resting on His shoulder, drops of the
elephant's blood and sweat sprinkled all over Him, and His lotus face covered
with fine drops of His own perspiration, the Lord shone with great beauty.
TEXT 16
=' r'! !! '' `r'''''
'^' ='''! '!
] ` ='=''!r' !''
!'r'='!'' ''!
vtau gopai katipayair
baladeva-janrdanau
raga viviat rjan
gaja-danta-varyudhau
SYNONYMS
vtausurrounded; gopaiby cowherd boys; katipayaiseveral;
baladeva-janrdanauBalarma and Ka; ragamthe arena;
viviatuentered; rjanO King (Parkit); gaja-dantathe elephant's
tusks; varachosen; yudhauwhose weapons.
TRANSLATION
My dear King, Lord Baladeva and Lord Janrdana, each carrying one of the
elephant's tusks as His chosen weapon, entered the arena with several cowherd
boys.
TEXT 17
1247
'('!'!''!'' !! '=' U!! '! ' r' '!'
!! ''!'! ='''! ''r'! 'r'+' '! '!!r'! =''''! '!'!
' r'' +'! '''r' =' !"=' ''! r'=' '' ''! !'!
=' '!'! '' ='r' r' ='r'! ] ` !r' '!''
mallnm aanir n nara-vara str smaro mrtimn
gopn sva-jano 'sat kiti-bhuj st sva-pitro iu
mtyur bhoja-pater vir avidu tattva para yogin
vn para-devateti vidito raga gata sgraja
SYNONYMS
mallnmfor the wrestlers; aanilightning; nmfor the males;
nara-varathe best of men; strmfor the women; smaraCupid;
mrti-mnincarnate; gopnmfor the cowherds; sva-janatheir relative;
asatmimpious; kiti-bhujmfor the kings; sta punisher;
sva-pitrofor His parents; iua child; mtyudeath; bhoja-patefor
the King of the Bhojas, Kasa; virthe totality of the material universe;
avidumfor the unintelligent; tattvamthe Truth; paramSupreme;
yoginmfor the yogs; vnmfor the members of the Vi dynasty;
para-devattheir most worshipable Deity; itiin these ways;
viditaunderstood; ragamthe arena; gataHe entered; saalong with;
agra-jaHis elder brother.
TRANSLATION
The various groups of people in the arena regarded Ka in different ways
when He entered it with His elder brother. The wrestlers saw Ka as a
lightning bolt, the men of Mathur as the best of males, the women as Cupid in
person, the cowherd men as their relative, the impious rulers as a chastiser, His
1248
parents as their child, the King of the Bhojas as death, the unintelligent as the
Supreme Lord's universal form, the yogs as the Absolute Truth and the Vis
as their supreme worshipable Deity.
PURPORT
rla rdhara Svm quotes the following verse, which explains the ten
attitudes toward Ka described here:
raudro 'dbhuta ca gro
hsya vro day tath
bhaynaka ca bbhatsa
nta sa-prema-bhaktika
"[There are ten different moods:] fury [perceived by the wrestlers], wonder [by
the men], conjugal attraction [the women], laughter [the cowherds], chivalry
[the kings], mercy [His parents], terror [Kasa], ghastliness [the unintelligent],
peaceful neutrality [the yogs] and loving devotion [the Vis]."
rla Vivantha Cakravart points out that people like the wrestlers,
Kasa and the impious rulers perceive Ka as dangerous, angry or
threatening because they fail to understand the actual position of the
Personality of Godhead. Actually, Lord Ka is everyone's friend and
well-wisher, but because we rebel against Him, He chastises us, and thus we
may perceive Him as threatening. Ka, or God, is actually merciful, and
when He punishes us, that is also His mercy.
rla Bhaktisiddhnta Sarasvat hkura quotes the following Vedic
statement: raso vai sa rasa hy evya labdhvnand bhavati. "He Himself is
rasa, the taste or mellow of a particular relationship. And certainly one who
achieves this rasa becomes nand, filled with bliss." (Taittirya Upaniad 2.7.1)
rla Bhaktisiddhnta Sarasvat quotes a further verse to explain the word
rasa:
1249
vyattya bhvan-vartma
ya camatkra-bhra-bh
hdi sattvojjvale bha
svadate sa raso mata
"That which is beyond imagination, heavy with wonder and relished in the
heart shining with goodnesssuch is known as rasa."
As rla Rpa Gosvm elaborately explains in his Bhakti-rasmta-sindhu,
there are five main rasasneutrality, servitude, friendship, parental love and
conjugal loveand seven secondary rasasamazement, humor, chivalry,
compassion, fury, fear and dread. Thus altogether there are twelve rasas, and
the supreme object of them all is r Ka Himself. In other words, our love
and affection are actually meant for r Ka. Unfortunately, out of
ignorance we stubbornly try to squeeze happiness and love out of material
relationships, which are not directly connected to Ka, and thus life becomes
a constant frustration. The solution is simple: surrender to Ka, love Ka,
love Ka's devotees and be happy forever.
TEXT 18
$r' `='^'''!''"
_! r'!=''' ' ''!
`'! '''''' r'!
+' '!' ='' ' ''
hata kuvalaypa
dv tv api durjayau
kaso manasy api tad
bham udvivije npa
1250
SYNONYMS
hatamkilled; kuvalaypamthe elephant Kuvalaypa; dvseeing;
tauthe two of Them, Ka and Balarma; apiand; durjayauinvincible;
kasaKing Kasa; manasiin his mind; apiindeed; tadthen;
bhamexceedingly; udvivijebecame anxious; npaO King (Parkit).
TRANSLATION
When Kasa saw that Kuvalaypa was dead and the two brothers were
invincible, he was overwhelmed with anxiety, O King.
TEXT 19
r'! 'r' ]`!r'! '$!+' '!
='''=' ''!+'!'!'!
'''! '`!=' ''=' ''''!!!
'' '''r'! '+'''! ''r'!'
tau rejat raga-gatau mah-bhujau
vicitra-vebharaa-srag-ambarau
yath nav uttama-vea-dhriau
mana kipantau prabhay nirkatm
SYNONYMS
tauthe two of Them; rejatushone; raga-gataupresent in the arena;
mah-bhujauthe mighty-armed Lords; vicitravariegated; veawhose style
of dress; bharaaornaments; srakgarlands; ambarauand garments;
yathlike; naautwo actors; uttamaexcellent; veacostumes;
1251
dhriauwearing; manathe minds; kipantaustriking; prabhaywith
Their effulgences; nirkatmof those who looked on.
TRANSLATION
Arrayed with variegated ornaments, garlands and garments, just like a pair of
excellently costumed actors, the two mighty-armed Lords shone splendidly in
the arena. Indeed, They overpowered the minds of all onlookers with Their
effulgences.
TEXT 20
''' r'!=' '''' `''! ''!
'''r'! '!!! `! ' ''
'$'' =' !! r`^'r' '!!''!
'''' ' r' F'! '''' r'!'''
nirkya tv uttama-pruau jan
maca-sthit ngara-rrak npa
prahara-vegotkalitekanan
papur na tpt nayanais tad-nanam
SYNONYMS
nirkyaseeing; tauboth of Them; uttama-pruauthe Supreme
Personalities; janthe people; macain the viewing galleries;
sthitsitting; ngarathe city-dwellers; rrakand the people from
outlying districts; npaO King; praharaof their joy; vegaby the force;
utkalitamade to expand widely; kaatheir eyes; nanand faces;
paputhey drank; nanot; tptsatiated; nayanaiwith their eyes;
1252
tatof Them; nanamthe faces.
TRANSLATION
O King, as the citizens of the city and the people from outlying districts
gazed upon those two Supreme Personalities from their seats in the galleries, the
force of the people's happiness caused their eyes to open wide and their faces to
blossom. They drank in the vision of the Lords' faces without becoming
satiated.
TEXTS 21-22
'''r' 1=' '' +''!
^'$r' 1=' '$''!
''r' 1=' '!'!+''!
'''r' 1=' '!_+'
' '''' r' ='
'''! '''!' r''
r'd ''! !'!'' '' ~
'!!^+'''!r'! 1='
pibanta iva cakurbhy
lihanta iva jihvay
jighranta iva nsbhy
liyanta iva bhubhi
cu paraspara te vai
yath-da yath-rutam
1253
tad-rpa-gua-mdhurya-
prgalbhya-smrit iva
SYNONYMS
pibantadrinking; ivaas if; cakurbhymwith their eyes;
lihantalicking; ivaas if; jihvaywith their tongues;
jighrantasmelling; ivaas if; nsbhymwith their nostrils;
sliyantaembracing; ivaas if; bhubhiwith their arms; cuthey
spoke; parasparamamong one another; tethey; vaiindeed; yathjust
as; damthey had seen; yathjust as; rutamthey had heard;
tatTheir; rpaof the beauty; guaqualities; mdhuryacharm;
prgalbhyaand bravery; smritreminded; ivaas if.
TRANSLATION
The people seemed to be drinking Ka and Balarma with their eyes,
licking Them with their tongues, smelling Them with their nostrils and
embracing Them with their arms. Reminded of the Lords' beauty, character,
charm and bravery, the members of the audience began describing these
features to one another according to what they had seen and heard.
PURPORT
Naturally, those who assembled in Mathur for the wrestling festival had
heard the latest news of Ka's and Balarma's adventures in the cityhow
the Lords had broken the sacrificial bow, defeated the police and killed the
elephant Kuvalaypa. And now that the people were seeing Ka and
Balarma enter the arena, their greatest expectations were confirmed. Ka is
the embodiment of all beauty, fame and opulence, and therefore those
assembled in the wrestling arena became fully satisfied by glorifying what they
had heard of Him and were now seeing.
1254
TEXT 23
r'! +'!='r' '!'!
'' '! !''!'' $
='r'!! ='$! '! '
='' =''' =' '''
etau bhagavata skd
dharer nryaasya hi
avatrv ihena
vasudevasya vemani
SYNONYMS
etauthese two; bhagavataof the Supreme Lord; skt-directly; hareof
Lord Hari; nryaasyaNryaa; hicertainly; avatrauhave
descended; ihato this world; aenaas expansions; vasudevasyaof
Vasudeva; vemaniin the home.
TRANSLATION
[The people said:] These two boys are certainly expansions of the Supreme
Lord Nryaa who have descended to this world in the home of Vasudeva.
TEXT 24
'' =' `^' ='''!
'!r'! 'r'N !! `^''
1255
`!^'' r' =''' ! !
='=' '' '=' '''
ea vai kila devaky
jto nta ca gokulam
klam eta vasan gho
vavdhe nanda-vemani
SYNONYMS
eathis (Ka); vaicertainly; kilaindeed; devakymfrom the womb
of Devaki; jtaborn; ntabrought; caand; gokulamto Gokula;
klamtime; etamthis much; vasanliving; ghahidden; vavdheHe
grew up; nanda-vemaniin the house of Nanda Mahrja.
TRANSLATION
This one [Ka] took birth from mother Devak and was brought to
Gokula, where He has remained concealed all this time, growing up in the
house of King Nanda.
TEXT 25
'' r''!' ' 'r'!r'
'`='!r'N !'='
' '! ! O` `'!
'' ' `! ''' ' r'''!
ptannena ntnta
cakravta ca dnava
1256
arjunau guhyaka ke
dhenuko 'nye ca tad-vidh
SYNONYMS
ptanthe witch Ptan; anenaby Him; ntbrought; antamto her
end; cakravtawhirlwind; caand; dnavathe demon; arjunauthe
twin Arjuna trees; guhyakathe demon akhaca; kethe horse demon,
Ke; dhenukathe jackass demon, Dhenuka; anyeothers; caand;
tat-vidhlike them.
TRANSLATION
He made Ptan and the whirlwind demon meet with death, pulled down
the twin Arjuna trees and killed akhaca, Ke, Dhenuka and similar
demons.
TEXTS 26-27
!!=' '''!^'! r' '
!='!' '''! 'r'!
`!^'''! 'r' '''
1N ='' `r'
'F'!$' `$r' '
'' r'! ''='! '' '!
=''' ='!r'!'!'+''N
'''!r' ' !! `^''
1257
gva sa-pl etena
dvgne parimocit
kliyo damita sarpa
indra ca vimada kta
saptham eka-hastena
dhto 'dri-pravaro 'mun
vara-vtanibhya ca
paritrta ca gokulam
SYNONYMS
gvathe cows; satogether with; pltheir tenders; etenaby Him;
dva-agnefrom the forest fire; parimocitsaved; kliyaKliya;
damitasubdued; sarpathe serpent; indraIndra; caand;
vimadaprideless; ktamade; sapta-ahamfor seven days;
eka-hastenawith one hand; dhtaheld; adriof mountains;
pravarathe most eminent; amunby Him; varafrom rain; vtawind;
aanibhyaand hail; caalso; paritrtamdelivered; caand;
gokulamthe residents of Gokula.
TRANSLATION
He saved the cows and the cowherds from a forest fire and subdued the
serpent Kliya. He removed Lord Indra's false pride by holding up the best of
mountains with one hand for an entire week, thus protecting the inhabitants of
Gokula from rain, wind and hail.
TEXT 28
!! '''! ''' 'r''' r'~
$'r'' '! ' ^''
1258
'''''r''! ='='''! r'!''! '
r'r' '!'' ' !
gopyo 'sya nitya-mudita-
hasita-prekaa mukham
payantyo vividhs tps
taranti smrama mud
SYNONYMS
gopyathe young gops; asyaHis; nityaalways; muditacheerful;
hasitasmiling; prekaamwhose glance; mukhamthe face;
payantyaseeing; vividhnof various kinds; tpndistress; taranti
smatranscended; aramamfree from fatigue; mudhappily.
TRANSLATION
The gops overcame all kinds of distress and experienced great happiness by
seeing His face, which is always cheerful with smiling glances and ever free of
fatigue.
TEXT 29
='r''' ' =' '!! '''
''! ' '_='' r'
''' '''!! '$r=' '
^''''r' '''r'
vadanty anena vao 'ya
yado su-bahu-viruta
1259
riya yao mahatva ca
lapsyate parirakita
SYNONYMS
vadantithey say; anenaby Him; vaathe dynasty; ayamthis;
yadodescending from King Yadu; su-bahuvery much; virutafamous;
riyamriches; yaaglory; mahatvampower; caand; lapsyateit will
achieve; parirakitaprotected on all sides.
TRANSLATION
It is said that under His full protection the Yadu dynasty will become
extremely famous and attain wealth, glory and power.
TEXT 30
'' '!''!'' ''!'
!' `'^'^'! ''
'^''! '$r'! '' '
='r'`! '' '`!''
aya csygraja rmn
rma kamala-locana
pralambo nihato yena
vatsako ye bakdaya
SYNONYMS
ayamthis; caand; asyaHis; agra-jaelder brother; r-manthe
possessor of all opulences; rmaLord Balarma; kamala-locanathe
1260
lotus-eyed; pralambathe demon Pralamba; nihatakilled; yenaby
whom; vatsakaVatssura; yewho; bakaBaksura; dayaand others.
TRANSLATION
This lotus-eyed elder brother of His, Lord Balarma, is the proprietor of all
transcendental opulences. He has killed Pralamba, Vatsaka, Baka and other
demons.
PURPORT
In fact two of the demons mentioned here were killed by Ka, not
Balarma. The reason for the mistake is that as news of Ka's exploits spread
among ordinary people, the facts became somewhat muddled. The same
tendency can be observed in modern newspapers.
TEXT 31
'' '=' =' ' ='!! ''
r' '' '' ''r' '
`'!!'! ''!+'!'''
'!! ! ='!''''='r'
janev eva bruveu
tryeu ninadatsu ca
ka-rmau sambhya
cro vkyam abravt
SYNONYMS
janeuas the people; evamthus; bruveuwere speaking; tryeuas the
1261
musical instruments; ninadatsuwere resounding; caand;
ka-rmauKa and Balarma; sambhyaaddressing; cnrathe
demonic wrestler Cra; vkyamwords; abravtsaid.
TRANSLATION
While the people talked in this way and the musical instruments resounded,
the wrestler Cra addressed Ka and Balarma with the following words.
PURPORT
Cra could not tolerate that the audience was praising Ka so highly.
Therefore he had to say something to the two brothers.
TEXT 32
$ '' '! $ !'
+'='r'! ='''r'!
''' ( `'!^'! ' r='!
!5'!_r'! ' !!
he nanda-sno he rma
bhavantau vra-sammatau
niyuddha-kualau rutv
rjhtau didku
SYNONYMS
he nanda-snoO son of Nanda; he rmaO Rma; bhavantauYou two;
vraby heroes; sammatauare well respected; niyuddhain wrestling;
kualauskillful; rutvhearing; rjby the King; htaucalled for;
1262
didkuwho wanted to see.
TRANSLATION
[Cra said:] O son of Nanda, O Rma, You two are well respected by
courageous men and are both skillful at wrestling. Having heard of Your
prowess, the King has called You here, wanting to see for himself.
TEXT 33
''' !5' ' `=' r''
' ''! ='r' =' ''!
'''! `' !! ='!'!
='''r''r'! ''''!
priya rja prakurvatya
reyo vindanti vai praj
manas karma vc
vipartam ato 'nyath
SYNONYMS
priyamthe pleasure; rjaof the King; prakurvatyaexecuting;
reyagood fortune; vindantiacquire; vaiindeed; prajcitizens;
manaswith their minds; karmawith their deeds; vcwith their
words; vipartamopposite; atato this; anyathotherwise.
TRANSLATION
Subjects of the King who try to please him with their thoughts, acts and
1263
words are sure to achieve good fortune, but those who fail to do so will suffer
the opposite fate.
TEXT 34
'r'' '' r'! !! ''!
='r'''!^'! '''! ``'
='' '' '(''' ( '
`"r'N!''r' !!
nitya pramudit gop
vatsa-pl yath-sphuam
vaneu malla-yuddhena
kranta crayanti g
SYNONYMS
nityamalways; pramuditvery happy; gopcowherds;
vatsapltending the calves; yath-sphuamobviously; vaneuin the
various forests; malla-yuddhenawith wrestling; krantaplaying;
crayantithey graze; gthe cows.
TRANSLATION
It is well known that cowherd boys are always joyful as they tend their
calves, and that the boys playfully wrestle with each other while grazing their
animals in the various forests.
PURPORT
Here Cra explains how the two brothers came to be expert at wrestling.
1264
TEXT 35
r''!!5' ''' '' ''
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+' r'!' ' ''r'
'=' +' r''''! ' ''
tasmd rja priya yya
vaya ca karavma he
bhtni na prasdanti
sarva-bhta-mayo npa
SYNONYMS
tasmttherefore; rjathe King's; priyampleasure; yyamYou two;
vayamwe; caalso; karavma helet us do; bhtniall living beings;
nawith us; prasdantiwill be satisfied; sarva-bhtaall beings;
mayacomprising; npathe king.
TRANSLATION
Therefore let's do what the King wants. Everyone will be pleased with us,
for the king embodies all living beings.
TEXT 36
r'?''!''!'='r `'!!
'!`!^'! 'r' =''
1265
''' ('!r''! '+'
''''!'! '+''9 '
tan niamybravt ko
dea-klocita vaca
niyuddham tmano 'bha
manyamno 'bhinandya ca
SYNONYMS
tatthat; niamyahearing; abravtspoke; kaLord Ka; deafor
the place; klaand time; ucitamappropriate; vacawords;
niyuddhamwrestling; tmanato Himself; abhamdesirable;
manyamnaconsidering; abhinandyawelcoming; caand.
TRANSLATION
Hearing this, Lord Ka, who liked to wrestle and welcomed the challenge,
replied with words appropriate to the time and place.
TEXT 37
''! +'! '''r' ''
=''' '!'' ='' '!
`='!' ''' 'r''
r'?' '''' '$
praj bhoja-pater asya
vaya cpi vane-car
karavma priya nitya
1266
tan na param anugraha
SYNONYMS
prajsubjects; bhoja-pateof the King of the Bhojas; asyaof him;
vayamWe; caalso; apieven though; vane-carwandering in the
forest; karavmaWe must execute; priyamhis pleasure; nityamalways;
tatthat; nafor Us; paramthe greatest; anugrahabenefit.
TRANSLATION
[Lord Ka said:] Although forest-dwellers, We are also subjects of the
Bhoja king. We must gratify his desires, for such behavior will confer upon Us
the greatest benefit.
TEXT 38
'!^'! =''' r' ^'''^'
`"'''!'! '''! 'r''
+'=' ?''' ( '!'''
'' '! '(''+'!'
bl vaya tulya-balai
kriymo yathocitam
bhaven niyuddha mdharma
spen malla-sabh-sada
SYNONYMS
blyoung boys; vayamWe; tulyaequal; balaiwith those whose
strength; kriymaWe will play; yath ucitamin a fitting manner;
1267
bhavetshould occur; niyuddhamthe wrestling match; mnot;
adharmairreligion; spetshould touch; malla-sabhof the assembly in
the wrestling arena; sadathe members.
TRANSLATION
We are just young boys and should play with those of equal strength. The
wrestling match must go on properly so that irreligion does not taint the
respectable members of the audience.
TEXT 39
'!! ='!'
' '!^'! ' `'!! r='
'^'N '^''! ='
^'^''' +'! $r'! '' '
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cra uvca
na blo na kioras tva
bala ca balin vara
llayebho hato yena
sahasra-dvipa-sattva-bht
SYNONYMS
cra uvcaCra said; nanot; blaa boy; nanot; kioraa
youth; tvamYou; balaBalarma; caand; balinmof the strong;
varathe best; llayas play; ibhathe elephant; hatakilled; yenaby
whom; sahasraof one thousand; dvipaelephants; sattvaof the strength;
1268
bhtthe bearer.
TRANSLATION
Cra said: You aren't really a child or even a young man, and neither is
Balarma, the strongest of the strong. After all, You playfully killed an elephant
who had the strength of a thousand other elephants.
TEXT 40
r''!<='<?'! '^'+'
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''' ='`' ='!'! ''
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tasmd bhavadbhy balibhir
yoddhavya nnayo 'tra vai
mayi vikrama vreya
balena saha muika
SYNONYMS
tasmttherefore; bhavadbhymYou two; balibhiwith those who are
strong; yoddhavyamshould fight; nathere is not; anayainjustice;
atrain this; vaicertainly; mayito me; vikrama(show) Your prowess;
vreyaO descendant of Vi; balena sahawith Balarma;
muikaMuika (should fight).
TRANSLATION
1269
Therefore You two should fight powerful wrestlers. There's certainly
nothing unfair about that. You, O descendant of Vi, can show Your prowess
against me, and Balarma can fight with Muika.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-third Chapter, of
the rmad-Bhgavatam, entitled "Ka Kills the Elephant Kuvalaypa."
44. The Killing of Kasa
This chapter tells how Ka and Balarma killed the wrestlers, how Ka
killed Kasa and consoled Kasa's wives, and how the two Lords were
reunited with Their mother and father.
Deciding to wrestle, Lord Ka faced off against Cra, and Lord
Baladeva took on Muika. Battling arm to arm, head to head, knee to knee
and chest to chest, the opponents attacked each other so fiercely that they
appeared to be harming even their own bodies. The ladies in the arena, seeing
the violent battle, began to condemn the King and all the members of the
assembly: "A respectable audience should never have allowed a wrestling
match between such huge wrestlers, whose limbs are as tough as lightning
bolts, and such tender young boys, who are just entering youth. An intelligent
person should never enter an assembly if he sees injustice being done there."
Because Vasudeva and Devak did not fully understand the power of Ka
and Balarma, they became extremely unhappy when they heard the women of
the audience speak these words.
r Ka then grabbed Cra's arms, whirled him around several times
1270
and threw him to the ground, killing him. Muika met a similar fate: after
being struck powerfully by Lord Baladeva's palm, he began vomiting blood and
then fell down dead. Thereupon the wrestlers named Ka, ala and Toala
came forward, but Ka and Balarma easily killed them with the blows of
Their fists and feet. The remaining wrestlers, fearing for their lives, all fled.
Except for Kasa, everyone present cheered Ka and Balarma. The
King, in a rage, stopped the festive music and ordered that Vasudeva, Nanda,
Ugrasena and all the cowherds be severely punished and that Ka and
Balarma be driven from the assembly. Ka became furious when He heard
Kasa speak this way, and He instantly leapt onto the lofty royal dais. He
grabbed Kasa by the hair, hurled him down onto the floor of the wrestling
ring and threw Himself on top of him. In this way, Kasa met his death.
Because out of fear Kasa had always thought of Ka, after his death he
gained the liberation of having a form like the Lord's.
Kasa's eight brothers then attacked Ka, but Balarma easily killed each
of them with His club, just as a lion kills defenseless animals. Kettledrums
resounded in the sky as the joyful demigods rained down flowers and chanted
the glories of Lord Ka and Lord Balarma.
The wives of Kasa, grieving for their husband, lamented that he had died
because of his violence toward other living beings and his lack of respect for
Ka, the Supreme Soul, who creates, maintains and destroys the entire
universe. The Lord consoled the widows, had the funeral rites performed for
Kasa and his brothers and then released His mother and father from
bondage. Ka offered obeisances at His parents' feet, but they, now
understanding Him to be the Supreme Personality of Godhead, did not
embrace Him.
TEXT 1
''! ` ='!'
1271
=' '' r''`^''!
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r-uka uvca
eva carcita-sakalpo
bhagavn madhusdana
sasdtha cara
mutika rohi-suta
SYNONYMS
r-uka uvcaukadeva Gosvm said; evamthus; carcita-fixing;
sakalpaHis determination; bhagavnthe Supreme Lord;
madhusdana-Ka; sasdaconfronted; athathen; cramCra;
muikamMuika; rohi-sutathe son of Rohi, Lord Balarma.
TRANSLATION
ukadeva Gosvm said: Thus addressed, Lord Ka made up His mind to
accept the challenge. He paired off with Cra, and Lord Balarma with
Muika.
TEXT 2
$r'!+''! $r'''! ' '='!
''<?'!' =' ' ''!''!
=''`'' r' ''! ''
1272
''O =''!''''!
hastbhy hastayor baddhv
padbhym eva ca pdayo
vicakaratur anyonya
prasahya vijigay
SYNONYMS
hastbhymwith their hands; hastayoby the hands; baddhvseizing;
padbhymwith their legs; eva caalso; pdayoby the legs;
vicakaratuthey (Ka paired with Cra, and Balarma with Muika)
dragged; anyonyameach other; prasahyawith force; vijigaywith desire
for victory.
TRANSLATION
Seizing each other's hands and locking legs with each other, the opponents
struggled powerfully, eager for victory.
TEXT 3
' '+''!
'!' +''! ' =' '!' '
'! '!'!! '! r'!='
''! '''+''\'r'
aratn dve aratnibhy
jnubhy caiva jnun
ira rorasoras tv
1273
anyonyam abhijaghnatu
SYNONYMS
aratnagainst the opponent's fists; dvetwo; aratnibhymtheir fists;
jnubhymtheir knees; ca evaalso; jnunagainst the opponent's knees;
irahead; rwith head; uraswith chest; urachest; tauthey in
pairs; anyonyameach other; abhijaghnatustruck.
TRANSLATION
They each struck fists against fists, knees against knees, head against head
and chest against chest.
PURPORT
The word aratni in this verse may indicate the elbow as well as the fist.
Thus blows were perhaps also struck with the elbow, a technique seen today in
various martial arts.
TEXT 4
'''!'!='' ''~
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paribhrmaa-vikepa-
parirambhvaptanai
utsarpapasarpaai
cnyonya pratyarundhatm
1274
SYNONYMS
paribhrmaawith wheeling the other about; vikepashoving;
parirambhacrushing; avaptanaiand throwing down;
utsarpaareleasing and running in front; apasarpaaigoing behind;
caand; anyonyameach other; pratyarundhatmthey resisted.
TRANSLATION
Each fighter contended with his opponent by dragging him about in circles,
shoving and crushing him, throwing him down and running before and behind
him.
PURPORT
rla rdhara Svm explains that the word parirambha indicates crushing
one's opponent with one's arms.
TEXT 5
r'!''' `?'''' '!
'!^'' '!''' ''
'''' '!''r'!='
'''`r' !r''
utthpanair unnayanai
clanai sthpanair api
paraspara jigantv
apacakratur tmana
1275
SYNONYMS
utthpanaiwith lifting up; unnayanaicarrying; clanaipushing away;
sthpanaiholding stationary; apialso; parasparameach other;
jigantauwanting victory; apacakratuthey harmed; tmana(even)
themselves.
TRANSLATION
Forcefully lifting and carrying each other, pushing each other away and
holding each other down, the fighters hurt even their own bodies in their great
eagerness for victory.
PURPORT
rla Jva Gosvm explains that although Ka and Balarma did not, of
course, harm Themselves, it appeared that way to Cra, Muika and others
of mundane vision. In other words, the Lords were fully absorbed in the
pastime of being wrestlers.
TEXT 6
r'^'!'^'='9 (
'' r'! '=' ''! ''r'
' '''' !''
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tad balbalavad yuddha
samet sarva-yoita
cu paraspara rjan
1276
snukamp varthaa
SYNONYMS
tatthat; bala-abalathe strong and the weak; vatinvolving;
yuddhamfight; sametassembled; sarvaall; yoitathe women;
cusaid; parasparamto one another; rjanO King (Parkit);
sa-anukampfeeling compassion; varthaain groups.
TRANSLATION
My dear King, all the women present, considering the match an unfair fight
between the strong and the weak, felt extreme anxiety due to compassion. They
assembled in groups around the arena and spoke to one another as follows.
TEXT 7
'$!''' 'r'!'''
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mahn aya batdharma
e rja-sabh-sadm
ye balbalavad yuddha
rjo 'nvicchanti payata
SYNONYMS
mahngreat; ayamthis; bataalas; adharmaact of irreligion; emon
the part of these; rja-sabhin the King's assembly; sadmpersons present;
1277
yewho; bala-abala-vatbetween strong and weak; yuddhama fight;
rjawhile the King; anvicchantithey also desire; payatais watching.
TRANSLATION
[The women said:] Alas, what a greatly irreligious act the members of this
royal assembly are committing! As the King watches this fight between the
strong and the weak, they also want to see it.
PURPORT
The idea the ladies are expressing is that even if the King somehow wanted
to see such an unfair match, why should the respectable members of the
assembly also desire to see it? These feelings are natural. Even nowadays, if in a
public place we find a violent fight going on between a very strong, large
person and a weaker, smaller person, we are aroused to indignation.
Compassionate women are especially offended and enraged by such unfair
violence.
TEXT 8
` ='''!'='! ]`!
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` '!r'' `'!!]`!
`'!! ! '!F'''! =''!
kva vajra-sra-sarvgau
mallau ailendra-sannibhau
kva cti-sukumrgau
kiorau npta-yauvanau
1278
SYNONYMS
kvawhere, on the one hand; vajraof lightning; srawith the strength;
sarvaall; agauwhose limbs; mallautwo wrestlers; ailamountains;
indralike the chief; sannibhauwhose appearance; kvawhere; caand,
on the other hand; ativery; su-kumratender; agauwhose limbs;
kiorautwo youths; na ptanot having yet attained; yauvanauTheir
maturity.
TRANSLATION
What comparison can there be between these two professional wrestlers,
with limbs as strong as lightning bolts and bodies resembling mighty mountains,
and these two young, immature boys with exceedingly tender limbs?
TEXT 9
''' =''r'`'! O''
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dharma-vyatikramo hy asya
samjasya dhruva bhavet
yatrdharma samuttihen
na stheya tatra karhicit
SYNONYMS
dharmaof religious principles; vyatikramatransgression; hiindeed;
1279
asyaby this; samjasyacompany; dhruvamcertainly; bhavetmust be;
yatrawherein; adharmairreligion; samuttihethas fully arisen; na
stheyamone should not remain; tatrathere; karhicitfor any duration of
time at all.
TRANSLATION
Religious principles have certainly been violated in this assembly. One
should not remain for even a moment in a place where irreligion is flourishing.
TEXT 10
' '+'! '=''! r'!5'
'+''! ''!'' ''
' ='' ='' ='?'5'!
' `^''''^' r'
na sabh praviet prja
sabhya-don anusmaran
abruvan vibruvann ajo
nara kilbiam anute
SYNONYMS
nanot; sabhman assembly; pravietshould enter; prjathe wise
person; sabhyaof the assembly members; donsinful discrepancies;
anusmarankeeping in mind; abruvannot speaking; vibruvanspeaking
wrongly; ajaignorant (or pretending to be so); naraa man;
kilbiamsin; anuteincurs.
1280
TRANSLATION
A wise person should not enter an assembly if he knows the participants
there are committing acts of impropriety. And if, having entered such an
assembly, he fails to speak the truth, speaks falsely or pleads ignorance, he will
certainly incur sin.
TEXT 11
='^!r' '!' '+'r'
`'!'' =''!' ''
='''r'! ''='!'' F'
''1`! '!'='!' +'
valgata atrum abhita
kasya vadanmbujam
vkyat rama-vry-upta
padma-koam ivmbubhi
SYNONYMS
valgataleaping; atrumof His enemy; abhitaon all sides; kasyaof
Ka; vadanathe face; ambujamlotuslike; vkyatmyou should see;
ramaof fatigue; vriwith the moisture; uptamcovered; padmaof a
lotus flower; koamthe whorl; ivalike; ambubhiwith droplets of water.
TRANSLATION
Just see the lotus face of Ka as He darts around His foe! That face,
covered with drops of perspiration brought on by the strenuous fight, resembles
1281
a lotus covered with dew.
TEXT 12
` ' '''''r' !'''
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ki na payata rmasya
mukham tmra-locanam
muika prati smara
hsa-sarambha-obhitam
SYNONYMS
kimwhy; na payatado you not see; rmasyaof Lord Balarma;
mukhamthe face; tmralike copper; locanamwith eyes;
muikamMuika; pratitoward; sa-amaramwith anger; hsaby His
laughter; sarambhaand His absorption; obhitambeautified.
TRANSLATION
Don't you see the face of Lord Balarma, with its eyes copper-red from His
anger toward Muika and its beauty enhanced by His laughter and His
absorption in the fight?
TEXT 13
'' ''! 'r' ''+' ='! '''' ' ^']`
1282
! '' !!'' `''! ='''''!^''
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='`''!'r' !''!' r'!" `'
puy bata vraja-bhuvo yad aya n-liga
gha pura-puruo vana-citra-mlya
g playan saha-bala kvaaya ca veu
vikrdaycati giritra-ramrcitghri
SYNONYMS
puypious; bataindeed; vraja-bhuvathe various regions of the land
of Vraja; yatin which; ayamthis; nhuman; ligaby characteristics;
ghadisguised; pura-puruathe primeval Personality of Godhead;
vanacomposed of flowers and other items of the forest; citraof wonderful
variety; mlyawhose garlands; gthe cows; playanherding;
sahatogether with; balaLord Balarma; kvaayanvibrating; caand;
veumHis flute; vikraywith various pastimes; acatiHe moves about;
giritraby Lord iva; ramand the goddess of fortune; arcitaworshiped;
aghriHis feet.
TRANSLATION
How pious are the tracts of land in Vraja, for there the primeval Personality
of Godhead, disguising Himself with human traits, wanders about, enacting His
many pastimes! Adorned with wonderfully variegated forest garlands, He whose
feet are worshiped by Lord iva and goddess Ram vibrates His flute as He
tends the cows in the company of Balarma.
PURPORT
1283
In this verse the devoted ladies in the audience point out the difference
between Mathur and Vndvana. They want to indicate that in Vndvana
Ka simply enjoys with His girlfriends and boyfriends, whereas here in
Mathur the Lord is subjected to harassment by the bullying tactics of
professional wrestlers. Thus the ladies are condemning the city of Mathur
because of their pain at seeing Ka in what they consider an unfair wrestling
match. Of course, Mathur is also one of the Lord's eternal abodes, but here
the women in the assembly express their love in a critical mood.
TEXT 14
!! '''r''' `''' ''' ''' *`''
^'!=''''!'''! '=' '''''('
+' '''r''' '='!+''=' !'''
`!r'''!' '''!' ''' H''
gopyas tapa kim acaran yad amuya rpa
lvaya-sram asamordhvam ananya-siddham
dgbhi pibanty anusavbhinava durpam
eknta-dhma yaasa rya aivarasya
SYNONYMS
gopyathe gops; tapa-austerities; kimwhat; acaranperformed;
yatfrom which; amuyaof such a one (Lord Ka); rpamthe form;
lvaya-sramthe essence of loveliness; asama-rdhvamnot paralleled or
surpassed; ananya-siddhamnot perfected by any other ornament
(self-perfect); dgbhiby the eyes; pibantithey drink;
anusava-abhinavamconstantly new; durpamdifficult to obtain;
eknta-dhmathe only abode; yaasaof fame; riyaof beauty;
1284
aivarasyaof opulence.
TRANSLATION
What austerities must the gops have performed! With their eyes they always
drink the nectar of Lord Ka's form, which is the essence of loveliness and is
not to be equaled or surpassed. That loveliness is the only abode of beauty, fame
and opulence. It is self-perfect, ever fresh and extremely rare.
PURPORT
The word meanings and translation for this verse are from rla
Prabhupda's Caitanya-caritmta (di 4.156).
TEXT 15
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''''! ''U'' ``'''''!'!
y dohane 'vahanane mathanopalepa
prekhekhanrbha-ruditokaa-mrjandau
gyanti cainam anurakta-dhiyo 'ru-kahyo
dhany vraja-striya urukrama-citta-yn
SYNONYMS
yawho (the gops); dohanewhile milking; avahananethreshing;
mathanachurning; upalepasmearing; prekhaon swings;
ikhanaswinging; arbha-rudita(taking care of) crying babies;
1285
ukaasprinkling; mrjanacleaning; dauand so on; gyantithey sing;
caand; enamabout Him; anuraktavery much attached; dhiyawhose
minds; aruwith tears; kahyawhose throats; dhany-fortunate;
vraja-striyathe ladies of Vraja; urukramaof Lord Ka; cittaby
consciousness; ynwhose acquisition of all desired objects.
TRANSLATION
The ladies of Vraja are the most fortunate of women because, with their
minds fully attached to Ka and their throats always choked up with tears,
they constantly sing about Him while milking the cows, winnowing grain,
churning butter, gathering cow dung for fuel, riding on swings, taking care of
their crying babies, sprinkling the ground with water, cleaning their houses, and
so on. By their exalted Ka consciousness they automatically acquire all
desirable things.
TEXT 16
'!r'' '! ''r' !=''!r'N '!''
!! +' '' `!''r'! ''' ''!'' =' ! '
'! '' r' ! ''^'! ''' +' '' ''!
'''''r' ''r'' ^' '''!='^'! `'
prtar vrajd vrajata viata ca sya
gobhi sama kvaayato 'sya niamya veum
nirgamya tram abal pathi bhri-puy
payanti sa-smita-mukha sa-dayvalokam
SYNONYMS
1286
prtain the early morning; vrajtfrom Vraja; vrajataof Him who is
going; viataentering; caand; syamin the evening; gobhi
samamtogether with the cows; kvaayatawho is playing; asyaHis;
niamyahearing; veumthe flute; nirgamyacoming out;
tramquickly; abalthe women; pathion the road; bhriextremely;
puypious; payantithey see; sawith; smitasmiling; mukhamface;
sa-dayamerciful; avalokamwith glances.
TRANSLATION
When the gops hear Ka playing His flute as He leaves Vraja in the
morning with His cows or returns with them at sunset, the young girls quickly
come out of their houses to see Him. They must have performed many pious
activities to be able to see Him as He walks on the road, His smiling face
mercifully glancing upon them.
TEXT 17
=' '+'!'''!!!'
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eva prabhamsu
stru yogevaro hari
atru hantu mana cakre
bhagavn bharatarabha
SYNONYMS
1287
evamin this manner; prabhamsuwhile they were speaking;
struthe women; yoga-varathe master of all mystic power; hariLord
Ka; atrumHis enemy; hantumto kill; mana cakremade up His
mind; bhagavnthe Supreme Lord; bharata-abhaO hero of the Bhratas.
TRANSLATION
[ukadeva Gosvm continued:] As the women spoke thus, O hero of the
Bhratas, Lord Ka, the master of all mystic power, made up His mind to kill
His opponent.
TEXT 18
'+'''! U! ' r='!
'' 'h' $'! '!r' !
''r'!='='r'''' r'!
'' '''! ' ''! '^''
sa-bhay str-gira rutv
putra-sneha-ucturau
pitarv anvatapyet
putrayor abudhau balam
SYNONYMS
sa-bhayfearful; strof the women; girathe words; rutvhearing;
putrafor their sons; snehaby their affection; ucawith sorrow;
turauoverwhelmed; pitarauTheir parents (Devak and Vasudeva);
anvatapyetmfelt remorse; putrayoof their two sons; abudhaunot
knowing; balamthe strength.
1288
TRANSLATION
Out of affection for the two Lords, Their parents [Devak and Vasudeva]
became overwhelmed with sorrow when they heard the women's fearful
statements. They grieved, not knowing their sons' strength.
PURPORT
Naturally, Ka's parents would lament in this situation, thinking "Why
didn't we keep our sons at home? Why did we allow Them to participate in this
corrupt exhibition?"
TEXT 19
r' r' ' '' (='''+'
='=''' '' r' r'!
'' '' ''!r' '''!''! ''
r'' =' '^'' `!
tais tair niyuddha-vidhibhir
vividhair acyutetarau
yuyudhte yathnyonya
tathaiva bala-muikau
SYNONYMS
tai taiwith all these; niyuddhaof wrestling; vidhibhitechniques;
vividhaivarious; acyuta-itarauLord Acyuta and His opponent;
yuyudhtefought; yathas; anyonyamwith each other; tath evajust so;
bala-muikauLord Balarma and Muika.
1289
TRANSLATION
Lord Balarma and Muika, expertly displaying numerous wrestling
techniques, battled each other in the same way that Lord Ka and His
opponent did.
TEXT 20
+'!='[!'''''!r'
='''''' '''B
'!! ! +''''!'!]`!
' _^'! ''='!'' $
bhagavad-gtra-niptair
vajra-npea-nihurai
cro bhajyamngo
muhur glnim avpa ha
SYNONYMS
bhagavatof the Supreme Lord; gtraby the limbs; niptaidue to the
blows; vajraof lightning; nipealike a crushing stroke; nihuraihard;
craCra; bhajyamnabeing broken; agahis entire body;
muhumore and more; glnimpain and fatigue; avpa hafelt.
TRANSLATION
The harsh blows from the Supreme Lord's limbs fell like crushing lightning
bolts upon Cra, breaking every part of his body and causing him more and
more pain and fatigue.
1290
PURPORT
Cra's elbows, arms, knees and other limbs were all weakening.
TEXT 21
' ''' '=' ! r''r''
' `r'' `!=' +'!
+'!='r' ='!' ='
`(! ='''''!''r'
sa yena-vega utpatya
mu-ktya karv ubhau
bhagavanta vsudeva
kruddho vakasy abdhata
SYNONYMS
sahe, Cra; yenaof a hawk; vegawith the speed; utpatyafalling
upon Him; muinto fists; ktyamaking; karauhis hands; ubhauboth;
bhagavantamthe Supreme Lord; vsudevamKa; kruddhaangry;
vakasiupon His chest; abdhatastruck.
TRANSLATION
Furious, Cra attacked Lord Vsudeva with the speed of a hawk and
struck His chest with both fists.
PURPORT
1291
It appears that Cra, realizing he was being defeated, became furious and
made a final attempt to defeat Lord Ka. The demon certainly had the spirit
of a good fighter, but if he hoped for victory, he was certainly in the wrong
place at the wrong time with the wrong person.
TEXTS 22-23
'!'^''r'$! !
'!^'!$r' 1=' ''
'!$! ' ! O '!!
'_'!! '!'''' $
+' '' B ''! '''!'!'
r''! '! '='r''
=''r'!`^'' `'!'!
1'='' 1='!''r'r'
ncalat tat-prahrea
mlhata iva dvipa
bhvor nighya cra
bahuo bhrmayan hari
bh-phe pothaym sa
taras ka jvitam
visrastkalpa-kea-srag
indra-dhvaja ivpatat
SYNONYMS
na acalatHe (Lord Ka) did not move; tat-prahreabecause of his
1292
blows; mlwith a garland; hatastruck; ivaas; dvipaan elephant;
bhvoby the two arms; nighyaseizing; cramCra;
bahuaseveral times; bhrmayanwhirling him around; hariLord
Ka; bhof the earth; pheonto the surface; pothaym sahurled;
tarasforcefully; kabecoming lost; jvitamhis life; visrastascattered;
kalpahis clothing; keahair; srakand flower garland; indra-dhvajaa
tall festival column; ivaas if; apatathe fell.
TRANSLATION
No more shaken by the demon's mighty blows than an elephant struck with
a flower garland, Lord Ka grabbed Cra by his arms, swung him around
several times and hurled him onto the ground with great force. His clothes, hair
and garland scattering, the wrestler fell down dead, like a huge festival column
collapsing.
PURPORT
rla rdhara Svm explains the words indra-dhvaja as follows: "In Bengal,
on the occasion of a certain festival, people erect a tall column in the form of a
man and decorate it with flags, banners, etc. He [Cra] fell just as such a
pole might fall."
TEXTS 24-25
r'' =' ' ` '' ='
='' ?'!+'$r' ' ='
'^'+' ! '^''!
r'^' '!+'$r'! +' '!'
1293
'=' ''r' ' `'''
'' ^'r'! ' r'
=''' ''''!r'! ='' '''
='!r'!$r' 1='!" `'''
tathaiva muika prva
sva-muybhihatena vai
balabhadrea balin
talenbhihato bham
pravepita sa rudhiram
udvaman mukhato 'rdita
vyasu paptorvy-upasthe
vthata ivghripa
SYNONYMS
tathalso; evasimilarly; muikaMuika; prvampreviously;
sva-muywith his fist; abhihatenawho had been struck; vaiindeed;
balabhadreaby Lord Balarma; balinthe powerful; talenawith His
palm; abhihatastruck; bhamviolently; pravepitatrembling; sahe,
Muika; rudhiramblood; udvamanvomiting; mukhatafrom his mouth;
arditatormented; vyasulifeless; paptahe fell; urvof the earth;
upastheonto the lap; vtaby the wind; hatastruck down; ivalike;
aghripaa tree.
TRANSLATION
Similarly, Muika struck Lord Balabhadra with his fist and was slain.
Receiving a violent blow from the mighty Lord's palm, the demon trembled all
over in great pain, vomited blood and then fell lifeless onto the ground, like a
1294
tree blown down by the wind.
TEXT 26
r'r' ``'' '!F'
!' '$r'! ='
='''('^'''! !''
'!='5' ='!'' '!
tata kam anuprpta
rma praharat vara
avadhl llay rjan
svaja vma-muin
SYNONYMS
tatathen; kamthe demonic wrestler Ka; anuprptamappearing on
the scene; rmaLord Balarma; praharatmof fighters; varathe best;
avadhtkilled; llayplayfully; rjanO King, Parkit;
sa-avajamneglectfully; vmaleft; muinwith His fist.
TRANSLATION
Confronted next by the wrestler Ka, Lord Balarma, the best of fighters,
playfully and nonchalantly killed him with His left fist, O King.
TEXT 27
r'O =' $ '!^' `'!~
'''!$r''!'' `
1295
''! ='! r'! '!^'`
+'!=''' ''' r'r'
tarhy eva hi ala ka-
prapadhata-raka
dvidh vidras toalaka
ubhv api nipetatu
SYNONYMS
tarhi evaand then; hiindeed; alathe wrestler ala; kaof Lord
Ka; prapadaby the toes; hatastruck; rakahis head; dvidhin
two; vidrnatorn; toalakaToala; ubhau apiboth of them;
nipetatufell down.
TRANSLATION
Then Ka struck the wrestler ala in the head with His toes and tore him
in half. The Lord dealt with Toala in the same way, and both wrestlers fell
down dead.
TEXT 28
'!! ' ` ` `
'!^' r'! '!^' ` $r'
'! ''! ' d =' ' ('!
'=' '!!''''='
cre muike ke
ale toalake hate
1296
e pradudruvur mall
sarve pra-parpsava
SYNONYMS
cre muike keCra, Muika and Ka; ale toalakeala and
Toala; hatebeing killed; ethose remaining; pradudruvuran away;
mallwrestlers; sarveall; pratheir lives; parpsavahoping to save.
TRANSLATION
Cra, Muika, Ka, ala and Toala having been killed, the remaining
wrestlers all fled for their lives.
TEXT 29
!! ''!' ='''''!'! `'''
r' ' ' '' =''r'
='!9'!' '' r' '' ''
='^!r'! `r'' '' !
gopn vayasyn kya
tai sasjya vijahratu
vdyamneu tryeu
valgantau ruta-npurau
SYNONYMS
gopnthe cowherd boys; vayasynTheir young friends; kyagathering
together; taiwith them; sasjyajoining up; vijahratuThey sported;
vdyamneuwhile they played; tryeuthe musical instruments;
1297
valgantauthe two of Them dancing about; rutaresounding;
npurauTheir ankle bells.
TRANSLATION
Ka and Balarma then called Their young cowherd boyfriends to join
Them, and in their company the Lords danced about and sported, Their ankle
bells resounding as musical instruments played.
PURPORT
Nowadays we see that in championship boxing matches, as soon as there is a
victory, all the friends and relatives of the victorious boxer rush into the ring
to congratulate him, and often the champion will dance about in great
happiness. Exactly in this mood, Ka and Balarma danced about,
celebrating Their victory with Their friends and relatives.
TEXT 30
''! ''6'' '='
`' !! !' `'!''!
`r' `' =''' ^''!
'!''=' '!'' '!'='r'
jan prajahu sarve
karma rma-kayo
te kasa vipra-mukhy
sdhava sdhu sdhv iti
SYNONYMS
1298
janthe people; prajahurejoiced; sarveall; karmaat the deed;
rma-kayoof Balarma and Ka; teexcept; kasamKasa;
vipraof the brhmaas; mukhythe best; sdhavathe saintly persons;
sdhu sdhu iti(exclaimed) "Excellent! Excellent!"
TRANSLATION
Everyone except Kasa rejoiced at the wonderful feat Ka and Balarma
had performed. The exalted br hmaas and great saints exclaimed, "Excellent!
Excellent!"
PURPORT
It is understood that as the best of the brhmaas and saints were
exclaiming "Excellent! Excellent!" the worst of the brhmaas, namely Kasa's
priests, were seriously grieving.
TEXT 31
$r' '' '('=''' ''
='d r' '' ' +'! '!`
''='!''r='r' ''! !
='!'' ' ' ='!' $
hateu malla-varyeu
vidruteu ca bhoja-r
nyavrayat sva-tryi
vkya cedam uvca ha
SYNONYMS
1299
hateubeing killed; malla-varyeuthe best wrestlers; vidruteuhaving run
away; caand; bhoja-rthe Bhoja king, Kasa; nyavrayatstopped;
svahis own; tryimusical instruments; vkyamwords; caand;
idamthese; uvca haspoke.
TRANSLATION
The Bhoja king, seeing that his best wrestlers had all been killed or had fled,
stopped the musical performance originally meant for his pleasure and spoke the
following words.
TEXT 32
''!''r' =' '!
='' ='!r''! '' !r'
''' $r' !! ''!'!
' '\'r' ' r''
nisrayata durvttau
vasudevtmajau purt
dhana harata gopn
nanda badhnta durmatim
SYNONYMS
nisrayataexpel; durvttauwho behave wickedly; vasudeva-tmajauthe
two sons of Vasudeva; purtfrom the city; dhanamthe wealth;
haratatake away; gopnmof the cowherds; nandamNanda Mahrja;
badhntatie up; durmatimthe fool, whose heart is crooked.
1300
TRANSLATION
[Kasa said:] Drive the two wicked sons of Vasudeva out of the city!
Confiscate the cowherds' property and arrest that fool Nanda!
TEXT 33
='' ='r' ' ''!
$''r'!'!H'''
'' ' ''r'! '!''
'!' ! '''''!
vasudevas tu durmedh
hanyatm v asattama
ugrasena pit cpi
snuga para-paka-ga
SYNONYMS
vasudevaVasudeva; tuand furthermore; durmedhthe foolish-minded;
hanyatmshould be killed; uimmediately; asat-tamathe worst of the
impure; ugrasenaUgrasena; pitmy father; ca apialso; satogether
with; anugahis followers; paraof the enemy; paka-gataking the side.
TRANSLATION
Kill that most evil fool Vasudeva! And also kill my father, Ugrasena, along
with his followers, who have all sided with our enemies!
TEXT 34
1301
=' ='`r''!' ='
`' ' `''r'! '=''''
^'''! r''r'' r''!
''' ' ]`'!`$r'
eva vikatthamne vai
kase prakupito 'vyaya
laghimnotpatya taras
macam uttugam ruhat
SYNONYMS
evamthus; vikatthamneexclaiming with audacity; vaiindeed;
kaseKasa; prakupitabecoming extremely angry; avyayathe
infallible Lord; laghimnwith ease; utpatyajumping up; tarasswiftly;
macamthe royal platform; uttugamtall; ruhatclimbed onto.
TRANSLATION
As Kasa thus raved so audaciously, the infallible Lord Ka, intensely
angry, quickly and easily jumped up onto the high royal dais.
TEXT 35
r''!=''!r''!^'! ''
' r'' '!r'' !''!r'
''=' '$'! r'!''
1302
'! $ '! '''' !
tam viantam lokya
mtyum tmana sant
manasv sahasotthya
jaghe so 'si-carma
SYNONYMS
tamHim, Ka; viantamentering (into his private sitting area);
lokyaseeing; mtyumdeath; tmanahis own; santfrom his seat;
manasvthe intelligent; sahasimmediately; utthyastanding up;
jaghetook up; sahe; asihis sword; carmaand his shield.
TRANSLATION
Seeing Lord Ka approaching like death personified, the quick-witted
Kasa instantly rose from his seat and took up his sword and shield.
TEXT 36
r' ^']''!! =''r''!'!
''' ' '''! '!'=''''
'''$ =' ''$! 'r' '!
'''! ! r'!'' ' r' ''O
ta khaga-pi vicarantam u
yena yath dakia-savyam ambare
samagrahd durviahogra-tej
yathoraga trkya-suta prasahya
1303
SYNONYMS
tamhim, Kasa; khagawith sword; pimin his hand;
vicarantammoving about; uquickly; yenama hawk; yathlike;
dakia-savyamright and left; ambarein the sky; samagrahtseized;
durviahairresistible; ugraand fearsome; tejwhose strength;
yathas; uragama snake; trkya-sutathe son of Trkya, Garua;
prasahyaby force.
TRANSLATION
Sword in hand, Kasa moved quickly from side to side like a hawk in the
sky. But Lord Ka, whose fearsome strength is irresistible, powerfully seized
the demon just as the son of Trkya might capture a snake.
TEXT 37
'! O `'! '' '^'r`r'
'''!r'' ]`! '' r' ]`''!r'
r'''! ''!r=''''''!+'
''''!r' ='H!''' !r'r''
praghya keeu calat-kirta
niptya ragopari tuga-mact
tasyoparit svayam abja-nbha
papta vivraya tma-tantra
SYNONYMS
praghyagrabbing; keeuby the hair; calatknocking off; kiramwhose
1304
crown; niptyathrowing down; raga-uparionto the surface of the
wrestling ring; tugahigh; mactfrom the platform; tasyaof him;
upariton top; svayamHimself; abja-nbhathe lotus-naveled Supreme
Lord; paptathrew; vivaof the entire universe; rayathe support;
tma-tantraindependent.
TRANSLATION
Grabbing Kasa by the hair and knocking off his crown, the lotus-naveled
Lord threw him off the elevated dais onto the wrestling mat. Then the
independent Lord, the support of the entire universe, threw Himself upon the
King.
PURPORT
In Ka, the Supreme Personality of Godhead, rla Prabhupda describes
the death of Kasa as follows: "Ka at once straddled his chest and began to
strike him over and over again. Simply from the strokes of His fist, Kasa lost
his vital force."
TEXT 38
r' ''' r' =''`'' +' '!
$'' ' +' '!r'! =''''''r'
$! $ r' '! ' '$! r'!+'
r' '=' '' ' `
ta sampareta vicakara bhmau
harir yathebha jagato vipayata
h heti abda su-mahs tadbhd
1305
udrita sarva-janair narendra
SYNONYMS
tamhim; samparetamdead; vicakaradragged; bhmaualong the
ground; haria lion; yathas; ibhaman elephant; jagataall the people;
vipayataas they looked on; h h iti"Oh, oh!"; abdathe sound;
su-mahnmighty; tadthen; abhtarose; udritaspoken;
sarva-janaiby all the people; nara-indraO ruler of men (King Parkit).
TRANSLATION
As a lion drags a dead elephant, the Lord then dragged Kasa's dead body
along the ground in full view of everyone present. O King, all the people in the
arena tumultuously cried out, "Oh! Oh!"
PURPORT
rla Vivantha Cakravart explains that many people in the audience
thought Kasa had simply been knocked unconscious when thrown from the
lofty dais. Therefore Lord Ka dragged his corpse so everyone would realize
that the evil King was indeed dead. Thus the exclamation h h indicates how
surprised the people were that the King was suddenly dead and gone.
The audience's astonishment is also mentioned in the Viu Pura:
tato hh-kta sarvam
st tad-raga-maalam
avajay hata dv
kena mathurevaram
"Then the entire arena became filled with cries of astonishment as the people
saw that the master of Mathur had been contemptuously killed by Ka."
1306
TEXT 39
' 'r''! '''''! r''H
'''?'' ='! =''' ='''' H''
'! '`!'' ''''r'! ''r''
r' =' *`'' ='!'''!''
sa nityadodvigna-dhiy tam vara
pibann adan v vicaran svapan vasan
dadara cakryudham agrato yatas
tad eva rpa duravpam pa
SYNONYMS
sahe, Kasa; nityadconstantly; udvignaanxious; dhiywith mind;
tamHim; varamthe Supreme Lord; pibanwhile drinking;
adaneating; vor; vicaranwalking; svapansleeping;
vasanbreathing; dadarasaw; cakrathe disc weapon; yudhamin His
hand; agratabefore himself; yatabecause; tatthat; evasame;
rpampersonal form; duravpamvery difficult to achieve; pahe
achieved.
TRANSLATION
Kasa had always been disturbed by the thought that the Supreme Lord was
to kill him. Therefore when drinking, eating, moving about, sleeping or simply
breathing, the King had always seen the Lord before him with the disc weapon
in His hand. Thus Kasa achieved the rare boon of attaining a form like the
Lord's.
1307
PURPORT
Although born out of fear, Kasa's constant meditation on the Supreme
Lord eradicated all his offenses, and therefore the demon was liberated upon
his death at the Lord's hands.
TEXT 40
r'''!' '! '!r'! '!
``'''! ''`!''
+''''!='?'r' `(!
'!r' ' =' '!`!!
tasynuj bhrtaro 'au
kaka-nyagrodhakdaya
abhyadhvann ati-kruddh
bhrtur nirvea-kria
SYNONYMS
tasyaof him, Kasa; anujyounger; bhrtarathe brothers;
aaueight; kaka-nyagrodhaka-dayaKaka, Nyagrodhaka and the
others; abhyadhvanran forward to attack; ati-kruddhinfuriated;
bhrtuto their brother; nirvearepayment of the debt; kriadoing.
TRANSLATION
Kasa's eight younger brothers, led by Kaka and Nyagrodhaka, then
attacked the Lords in a rage, seeking to avenge their brother's death.
1308
TEXT 41
r''!r'+''! r'! r'
' '''!' ! $!' r'
$' '''' 9''
'''! '=' ' !!''''
tathti-rabhass ts tu
sayattn rohi-suta
ahan parigham udyamya
pan iva mgdhipa
SYNONYMS
tathin this manner; ati-rabhasnrunning very swiftly; tnthey;
tuand; sayattnready to strike; rohi-sutathe son of Rohi, Lord
Balarma; ahanbeat down; parighamHis club; udyamyawielding;
pananimals; ivaas; mga-adhipathe lion, king of animals.
TRANSLATION
As they ran swiftly toward the two Lords, ready to strike, the son of Rohi
slew them with His club just as a lion easily kills other animals.
TEXT 42
' +'''! =''! '
' '!!9! ='+' r'''
'' ''' `r'r' 'r'!
1309
'!'! ' ' ' r' U''
nedur dundubhayo vyomni
brahmedy vibhtaya
pupai kirantas ta prt
aasur nantu striya
SYNONYMS
neduresounded; dundubhayakettledrums; vyomniin the sky;
brahma-a-dyBrahm, iva and other demigods; vibhtayaHis
expansions; pupaiflowers; kirantascattering down; tamupon Him;
prtpleased; aasuthey chanted His praises; nantudanced;
striyatheir wives.
TRANSLATION
Kettledrums resounded in the sky as Brahm, iva and other demigods, the
Lord's expansions, rained down flowers upon Him with pleasure. They chanted
His praises, and their wives danced.
TEXT 43
r' ''! U''! '$!!'
' 6'! ^'r'!
r''!+''' =' '\'r''
'!''! ''' ='^'! ''!
te striyo mah-rja
suhn-maraa-dukhit
1310
tatrbhyur vinighnantya
ry aru-vilocan
SYNONYMS
temof them (Kasa and his brothers); striyathe wives; mahrjaO
King (Parkit); suhtof their well-wishers (their husbands);
maraabecause of the death; dukhitsorrowful; tatrathat place;
abhyuapproached; vinighnantyabeating; ritheir heads;
aruwith tears; vilocantheir eyes.
TRANSLATION
My dear King, the wives of Kasa and his brothers, aggrieved by the death
of their well-wishing husbands, came forward with tearful eyes, beating their
heads.
TEXT 44
'!''!'!' =''!''!''!
''r''!^']`?' '!! 'r'
='^' '' ' =' '!''!
='' 'r''! ' _ '! '
aynn vra-ayy
patn ligya ocat
vilepu su-svara nryo
visjantyo muhu uca
SYNONYMS
1311
aynnlying; vraof a hero; ayymupon the bed (the ground);
patntheir husbands; ligyaembracing; ocatfeeling sorrow;
vilepulamented; su-svaramloudly; nryathe women;
visjantyashedding; muhurepeatedly; ucatears.
TRANSLATION
Embracing their husbands, who lay on a hero's final bed, the sorrowful
women loudly lamented while shedding constant tears.
TEXT 45
$! '!' ''' ''' 5'
``!!'!'='r'^'
r='''! $r' ' '$r'!
=''' r' '! $''!
h ntha priya dharma-ja
karuntha-vatsala
tvay hatena nihat
vaya te sa-gha-praj
SYNONYMS
haalas; nthaO master; priyaO dear one; dharma-jaO knower of
religious principles; karuaO kind one; anthato those who have no
protector; vatsalaO you who are compassionate; tvayby you;
hatenabeing killed; nihatare killed; vayamwe; teyour; satogether
with; ghathe home; prajand offspring.
1312
TRANSLATION
[The women cried out:] Alas, O master, O dear one, O knower of religious
principles! O kind and compassionate protector of the shelterless! By your being
slain we have also been slain, together with your household and offspring.
TEXT 46
r='''! ='$r'! ''r''!
'''' ''`''''+'
' '!! +'r' =''''='
'=' '! r'='']`^'!
tvay virahit paty
purya puruarabha
na obhate vayam iva
nivttotsava-magal
SYNONYMS
tvayof you; virahitbereft; patythe master; purthe city; iyamthis;
puruaof men; abhaO most heroic one; na obhatedoes not appear
beautiful; vayamus; ivajust like; nivttaceased; utsavafestivity;
magaland auspiciousness.
TRANSLATION
O great hero among men, bereft of you, its master, this city has lost its
beauty, just as we have, and all festivity and good fortune within it have come
to an end.
1313
TEXT 47
'!!'! r=' +' r'!'!
`r'='!! $' ^'!'
r' ' '! +'! '!! 'r'!
+' r'' `! ^'+' r' '!'
angas tva bhtn
ktavn droham ulbaam
tenem bho da nto
bhta-dhruk ko labheta am
SYNONYMS
angasmsinless; tvamyou; bhtnmagainst creatures; ktavnhave
committed; drohamviolence; ulbaamterrible; tenaby that; immto
this; bhoO dear one; damcondition; ntabrought; bhtato living
beings; dhrukcausing harm; kawho; labhetacan achieve;
amhappiness.
TRANSLATION
O dear one, you have been brought to this state because of the terrible
violence you committed against innocent creatures. How can one who harms
others attain happiness?
PURPORT
Having expressed their sentimental grief, the ladies now speak practical
wisdom. They are beginning to see things realistically because their minds
1314
were purified by the agony of the recent events and by the association of Lord
Ka.
TEXT 48
'=' ''!'$ +' r'!'!'
'' $ '+'='!'''''
!! F'! ' r'=''''!''
' `'r' ^'' ''r'
sarvem iha bhtnm
ea hi prabhavpyaya
gopt ca tad-avadhyy
na kvacit sukham edhate
SYNONYMS
sarvemof all; ihain this world; bhtnmliving beings; eathis (r
Ka); hicertainly; prabhavathe origin; apyayaand disappearance;
goptthe maintainer; caand; tatof Him; avadhyyone who is
neglectful; na kvacitnever; sukhamhappily; edhateprospers.
TRANSLATION
Lord Ka causes the appearance and disappearance of all beings in this
world, and He is their maintainer as well. One who disrespects Him can never
prosper happily.
TEXT 49
1315
''! ` ='!'
!'''! ''r' !H!''
+'!='! ('! `+'!=''
''!'!_^'! `` ' '!
$r'!'! ''`!''r'
r-uka uvca
rja-yoita vsya
bhagav loka-bhvana
ym hur laukik sasth
hatn samakrayat
SYNONYMS
r-uka uvcaukadeva Gosvm said; rjaof the King (and his
brothers); yoitathe wives; vsyaconsoling; bhagavnthe Supreme
Lord; lokaof all the worlds; bhvanathe sustainer; ymwhich;
huthey (Vedic authorities) enjoin; laukikm sasthmfuneral rites;
hatnmfor the deceased; samakrayat-He arranged to be performed.
TRANSLATION
ukadeva Gosvm said: After consoling the royal ladies, Lord Ka,
sustainer of all the worlds, arranged for the prescribed funeral rites to be
performed.
TEXT 50
'!r' ''r' ' ='
1316
'! '''r='!' ''''!r'
`'!!'! ='='!r'
'!'! '' ''' ''!''!
mtara pitara caiva
mocayitvtha bandhant
ka-rmau vavandte
iras spya pdayo
SYNONYMS
mtaramTheir mother; pitaramfather; caand; evaalso;
mocayitvreleasing; athathen; bandhantfrom their fetters;
ka-rmauKa and Balarma; vavandtepaid obeisances; iraswith
Their heads; spyatouching; pdayotheir feet.
TRANSLATION
Then Ka and Balarma released Their mother and father from bondage
and offered obeisances to them, touching their feet with Their heads.
TEXT 51
='` ='' ='N
='5'!'' '!H!
`r'' =''! '' '!
'=''!r' ' '!`r'!
devak vasudeva ca
1317
vijya jagad-varau
kta-savandanau putrau
sasvajte na akitau
SYNONYMS
devakDevak; vasudevaVasudeva; caand; vijyarecognizing;
jagatof the universe; varauas the two Lords; ktapaying;
savandanaufull respects (by standing with joined palms); putrau-their two
sons; sasvajte nathey did not embrace; akitauapprehensive.
TRANSLATION
Devak and Vasudeva, now knowing Ka and Balarma to be the Lords of
the universe, simply stood with joined palms. Being apprehensive, they did not
embrace their sons.
Bhaktivedanta Swami Prabhupda to the Tenth Canto, Forty-fourth Chapter, of
the rmad-Bhgavatam, entitled "The Killing of Kasa."
Srimad Bhagavatam
Tenth Canto Part Two
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