10th Canto Tikas Jiva

Jiva's tika on ŚB 10.1.
1 śrī-rājovāca kathito vaṃśa-vistāro bhavatā soma-sūryayoḥ

rājnāṃ cobhaya-vaṃśyānāṃ caritaṃ paramādbhutam
TRANSLATION King Parīkṣit said: My dear lord, you have elaborately described the
dynasties starting with Svayambhuva Manu and exalted and wonderful activities of
the kings of dynasties of the moon-god and the sun-god.
In the list of ten characteristics of a Purāṇa given in the Twelfth Canto,

description of the vaṃśa of Kṛṣṇa is given as one topic. This was described in the
Ninth Canto. In the Second Canto, another list of the ten items was given. This
included a description of the Manvantara periods. Both these descriptions lead to
the tenth topic. Realizing the special happiness by describing the form of Kṛṣṇa,
his dear deity, at the end, the king eagerly asks in order to understand about
Kṛṣṇa with his special qualities directly through stories. Referring to the list of
kings, he then expresses his desire in verse 2.
Jiva's tika on ŚB 10.1. 2 yadoś ca dharma-śīlasya nitarāṃ muni-sattama

tatrāṃśenāvatīrṇasya viṣṇor vīryāṇi śaṃsa naḥ
TRANSLATION O best of sages, you have also described the descendants of devotional
Yadu. Now, kindly describe the wonderful, glorious activities of Kṛṣṇa, the
perfection of all-pervasiveness, who appeared in that Yadu dynasty with Baladeva,
his expansion.
Aṃśena means “with Balarāma.”
Jiva's tika on ŚB 10.1. 3 avatīrya yador vaṃśa bhagavān bhūta-bhāvanaḥ kṛtavān yāni
viśvātmā tāni no vada vistarāt
TRANSLATION Please tell me elaborately about the glorious activities, from the
beginning to the end, that the Lord, protector of all beings, benefactor of all
beings, performed
after appearing in the Yadu dynasty.
Jiva's tika on ŚB 10.1. 4 nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-

mano-’bhirāmāt ka uttamaśloka-guṇānuvādāt pumān virajyeta vinā paśughnāt
TRANSLATION Except for a killer, what person would ever cease hearing glorification
of the qualities of the famous Lord, sung profusely by liberated souls, by persons
desiring relief from material suffering, and by persons desiring pleasure for the
ear and mind?
He gives a general glorification of the topics. In the next verse he becomes more
particular.
Jiva's tika on ŚB 10.1. 5 pitāmahā me samare ’maranjayair devavratādyātirathais

timingilaiḥ duratyayaṃ kaurava-sainya-sāgaraṃ kṛtvātaran vatsa-padaṃ sma yat-plavāḥ
Taking the boat of Kṛṣṇa’s lotus feet, my grandfather Arjuna and others easily
crossed the difficult ocean of the Battlefield of Kurukṣetra, in which such
commanders as Bhīṣma resembled great fish that could very easily have swallowed him
since that ocean became the size of the hoof print of a calf.
Kṛṣṇa’s feet are an extraordinary boat, making the ocean of the battlefield
insignificant, like a hoof print of the calf. The boat was not even necessary to
cross that ocean. Or with the boat of Kṛṣṇa’s feet, one could easily cross the
ocean.
Jiva's tika on ŚB 10.1. 6 drauṇy-astra-vipluṣṭam idaṃ mad-angaṃ santāna-bījaṃ kuru-
pāṇḍavānām jugopa kukṣiṃ gata ātta-cakro mātuś ca me yaḥ śaraṇaṃ gatāyāḥ
Because my mother surrendered unto Kṛṣṇa’s lotus feet, the Lord, Sudarśanacakra in
hand, entered her womb and saved my body, the body of the last
remaining descendant of the Kurus and the Pāṇḍavas, a body which was almost
destroyed by the fiery weapon of Aśvatthāmā.
The Lord protected Parīkṣit using his club according to the First Canto:
astra-tejaḥ sva-gadayā nīhāram iva gopatiḥ
The Lord was thus engaged in vanquishing the radiation of the brahmāstra using his
club, just as the sun evaporates a drop of dew. (SB 1.12.10)
Jiva's tika on ŚB 10.1. 7 vīryāṇi tasyākhila-deha-bhājām antar bahiḥ pūruṣa-kāla-

rūpaiḥ prayacchato mṛtyum utāmṛtaṃ ca māyā-manuṣyasya vadasva vidvan
O learned Śukadeva! Please reveal the confidential activities of Kṛṣṇa, appearing

in a human form by his mercy, appearing within and outside of all materially
embodied living beings as time and Paramātmā and giving prema or death to various
persons.
It was previously mentioned that Kṛṣṇa gave benefit to even the materialists.
Parīkṣit asks about this. The Lord gives death or eternal life to jīvas of all
sorts without rule. He arranged for Bhīṣma to give up his body, though it was
otherwise difficult for him to do, since Bhīṣma could die at his own will. He gave
liberation (amṛtam) to Kaṃsa and others, difficult to do since they were hostile to
him. The word ca indicates that he gave bhakti to Pūtanā and others. Speak of such
powerful activities performed at his will. The reason is given: he is situated
internally and externally as the puruṣas and as various measures of time. Viṣṇos tu
trīṇi rūpāṇi puruṣākhyāni: Viṣṇu has three forms called puruṣas. You are
parabrahman in human form. You appear to be a material human by your māyā (māyā-
manuṣyasya). One should hear about your activities for one’s own benefit. They
produce surrender since they have such power.
Jiva's tika on ŚB 10.1. 9 kasmān mukundo bhagavān pitur gehād vrajaṃ gataḥ kva
vāsaṃ jnātibhiḥ sārdhaṃ kṛtavān sātvatāṃ patiḥ
TRANSLATION Why did Kṛṣṇa leave the house of his father, Vasudeva, and transfer
himself to
Vṛndāvana? Where did the Lord, the protector of the devotees, live with his
relatives?
Vaiṣṇava-toṣaṇī:
Parīkṣit uses the word “father” to indicate Vasudeva, because of the apparent birth
from Vasudeva, and not from the point of view of bhāva. Śukadeva however later
identifies Kṛṣṇa’s actual father with the words nandaḥ sva-putram ādāya pretyāgatam
udāra-dhīḥ: generous Nanda immediately took his son Kṛṣṇa on his lap as if Kṛṣṇa
had returned from death. (SB 10.6.43) Since bhāva is most important, Nanda also is
the main father. This is described in Kṛṣṇa Sandarbha. Where does he live with the
cowherds in Vṛndāvana and with the Yādus in Dvārakā? Both are considered relatives:
yāta yūyaṃ vrajaṃn tāta vayaṃ ca sneha-duḥkhitān jnātīn vo draṣṭum eṣyāmo vidhāya
suhṛdāṃ sukham
Now you should all return to Vraja, dear father. We shall come to see you, our dear
relatives who suffer in separation from us, as soon as we have given some happiness
to your well-wishing friends. (SB 10.45.23)
Jiva's tika on ŚB 10.1. 11 dehaṃ mānuṣam āśritya kati varṣāṇi vṛṣṇibhiḥ yadu-puryāṃ
sahāvātsīt patnyaḥ katy abhavan prabhoḥ
TRANSLATION Kṛṣṇa, the Supreme Lord, has no material body, yet he appears as a
human being. For how many years did he live with the descendants of Vṛṣṇi? How many
wives did he marry, and for how many years did he live in Dvārakā?
Dehaṃ mānuṣam āśritya: he took shelter of this material world (deham) filled with
humans (mānuṣam).
Jiva's tika on ŚB 10.1. 13 naiṣātiduḥsahā kṣun māṃ tyaktodam api bādhate pibantaṃ
tvan-mukhāmbhoja- cyutaṃ hari-kathāmṛtam
TRANSLATION Because I am drinking the nectar of topics about Kṛṣṇa, which is

flowing from
your lotus mouth, though I have given up even drinking water, my hunger and
thirst, which are extremely difficult to bear, cannot hinder me.
This shows Parīkṣit’s intense attraction to the topics. Though he had given up even
water, he could not stop listening.
Jiva's tika on ŚB 10.1. 19 brahmā tad-upadhāryātha saha devais tayā saha jagāma sa-
tri-nayanas tīraṃ kṣīra-payo-nidheḥ
TRANSLATION Thereafter, having heard of the distress of mother earth, Brahmā, with
mother earth, Śiva and all the other devatās, approached the shore of the ocean of
milk.
They went to the shore of the milk ocean which was protected by a form of Viṣṇu.
This is understood from the Padma Purāṇa and Viṣṇu-sahasra-nāmastotra. Viṣṇuḥ
kṣīrabdhi-mandiraḥ: Viṣṇu has an abode in the Milk Ocean.
Jiva's tika on ŚB 10.1. 21 giraṃ samādhau gagane samīritāṃ niśamya vedhās tridaśān
uvāca ha gāṃ pauruṣīṃ me śṛṇutāmarāḥ punar vidhīyatām āśu tathaiva mā ciram
TRANSLATION While in trance, Brahmā heard words vibrating in the sky. Thus he told
the devatās: O devatās, hear immediately from me the order of Kṣīrodakaśāyī Viṣṇu
and execute it without delay.
Three verses describe the message.
Jiva's tika on ŚB 10.1. 22 puraiva puṃsāvadhṛto dharā-jvaro bhavadbhir aṃśair

yaduṣūpajanyatām sa yāvad urvyā bharam īśvareśvaraḥ sva-kāla-śaktyā kṣapayaṃś cared
bhuvi
Kṛṣṇa is already aware of the distress on earth. For as long as the source of all
forms of the Lord remains visible on earth to diminish its burden, all of you
devatās should appear as sons and grandsons along with his eternal associates in
the family of the Yadus at the proper time. Vaiṣṇava-toṣaṇī:
Brahmā repeated Viṣṇu’s words in four verses. Kṛṣṇa (puṃsā), of whom I (Viṣṇu) am a
portion of a portion, has already understood the distressful condition of the
earth. You do not have to inform him.
Jiva's tika on ŚB 10.1. 24 vāsudeva-kalānantaḥ sahasra-vadanaḥ svarāṭ agrato

bhavitā devo hareḥ priya-cikīrṣayā
TRANSLATION The expansion of Kṛṣṇa is Sankarṣaṇa, who is unlimited and has a

thousand heads and exists along with Kṛṣṇa. He is worshipped by all. Previous to
the appearance of Kṛṣṇa, this Sankarṣaṇa will appear as Baladeva, just to please
the Supreme Lord Kṛṣṇa in his pastimes.
He would not appear after Kṛṣṇa, as Lakṣmaṇa did for Rāmacandra. He appeared first,
with special friendship as a devotee, in order to destroy obstructions by his own
desire. It is said pūrva-bhakti-khedācyutāgrajaḥ: he is the elder brother of Kṛṣṇa
but had lesser bhakti previously. (Padma Purāṇa) In his portion as Lakṣmaṇa he had
laxity, but as Balarāma, this never happened. Or, though he was elder, he could not
independently accept suffering, just as Rāma was not independent of Lakṣmaṇa. He
desired to do this independently at this time. He lamented concerning his bhakti
(bhakti-kheda) since he could not destroy suffering on his own, being similar to
Lakṣmaṇa.
Jiva's tika on ŚB 10.1. 47 nirbandhaṃ tasya taṃ jnātvā vicintyānakadundubhiḥ

prāptaṃ kālaṃ prativyoḍhum idaṃ tatrānvapadyata
TRANSLATION When Vasudeva saw that Kaṃsa was determined to kill his sister Devakī,
considering the matter, he immediately thought of a way to cheat imminent death.
Kaṃsa was considering in his mind the method of killing her (nirbandham).
Jiva's tika on ŚB 10.1.S 49–50 pradāya mṛtyave putrān mocaye kṛpaṇām imām sutā me
yadi jāyeran mṛtyur vā na mriyeta cet viparyayo vā kiṃ na syād gatir dhātur
duratyayā upasthito nivarteta nivṛttaḥ punar āpatet
TRANSLATION By delivering all my sons to Kaṃsa, who is death personified, I shall

save the life of Devakī. Perhaps Kaṃsa will die before my sons take birth, or,
since he is already destined to die at the hands of my son, one of my sons may kill
him. Maybe the prediction is not true. The ways of the Lord are hard to understand.
For the time being, let me promise to hand over my sons so that Kaṃsa will give up
this immediate threat, and if in due course of time Kaṃsa dies, I shall have
nothing to fear.
He considers that the message from the sky was some sort of deceit. He considers
that it may be true.
Jiva's tika on ŚB 10.1. 54 śrī-vasudeva uvāca na hy asyās te bhayaṃ saumya yad vai
sāhāśarīra-vāk putrān samarpayiṣye ’syā yatas te bhayam utthitam
TRANSLATION Vasudeva said: O best of the sober, you have nothing to fear from your
sister Devakī because of what you have heard from the unseen omen. The cause of
death will be her sons. Therefore I promise that when she gives birth to the sons
from whom your fear has arisen, I shall deliver them all unto your hands.
The deep meaning is “I will offer you her sons from whom there is no cause for
fear.”
Jiva's tika on ŚB 10.1. 55 śrī-śuka uvāca svasur vadhān nivavṛte kaṃsas tad-vākya-
sāra-vit vasudevo ’pi taṃ prītaḥ praśasya prāviśad gṛham
TRANSLATION
Śukadeva Gosvāmī continued: Kaṃsa agreed to the logical arguments of Vasudeva,

and, having full faith in Vasudeva’s words, he refrained from killing his sister.
Vasudeva, being pleased with Kaṃsa, praising him further and entered his own house.
Vasudeva’s words were firm (vākya-sāra).
Jiva's tika on ŚB 10.1.S 62–63 nandādyā ye vraje gopā yāś cāmīṣāṃ ca yoṣitaḥ
vṛṣṇayo vasudevādyā devaky-ādyā yadu-striyaḥ sarve vai devatā-prāyā ubhayor api
bhārata jnātayo bandhu-suhṛdo ye ca kaṃsam anuvratāḥ
TRANSLATION The inhabitants of Vṛndāvana, headed by Nanda Mahārāja and including

his associate cowherd men and their wives, are none but associates of the Lord, O
Mahārāja Parīkṣit, and so too are the descendants of the Vṛṣṇi dynasty, headed by
Vasudeva, and Devakī and the other women of the dynasty of Yadu. The friends,
relatives and well-wishers of both Nanda Mahārāja and Vasudeva and even those who
externally appeared to be followers of Kaṃsa are all associates of the Lord.
Almost all of the Yadus were associates of the Lord, but not all--because there
were five or six demons among them.
Chapter Two
Jiva's tika on ŚB 10.2. 8 devakyā jaṭhare garbhaṃ śeṣākhyaṃ dhāma māmakam tat
sannikṛṣya rohiṇyā udare sanniveśaya
TRANSLATION Within the womb of Devakī is my expansion known as Sankarṣaṇa or Śeṣa.

Secretly, with joy, transfer him into the womb of Rohiṇī.
He is known as Śeṣa: he is famous as my aṃśa. Transfer Sankarṣaṇa, my svarūpa or

shelter (dāma) to the womb of Rohinī.
Jiva's tika on ŚB 10.2. 9 athāham aṃśa-bhāgena devakyāḥ putratāṃ śubhe
prāpsyāmi tvaṃ yaśodāyāṃ nanda-patnyāṃ bhaviṣyasi
TRANSLATION O all-auspicious Yogamāyā, I shall then appear in different forms as

the sons of Devakī and Yaśodā and you will reside in Yaśodā, the wife of Mahārāja
Nanda.
I shall become the son of Devakī, in my full form which contains all aṃśas (aṃśa-
bhāgena).
Jiva's tika on ŚB 10.2. 13 garbha-sankarṣaṇāt taṃ vai prāhuḥ sankarṣaṇaṃ bhuvi

rāmeti loka-ramaṇād balabhadraṃ balocchrayāt
TRANSLATION The son of Rohiṇī will also be celebrated as Sankarṣaṇa because of

being sent from the womb of Devakī to the womb of Rohiṇī. He will be called Rāma
because of his ability to please all the inhabitants of Gokula, and he will be
known as Balabhadra because of his extensive strength of prema.
Rāmeti is a compound explained in the following sūtra: saha supā (Pāṇini 1.1.4)
Jiva's tika on ŚB 10.2. 15 garbhe praṇīte devakyā rohiṇīṃ yoga-nidrayā aho

visraṃsito garbha iti paurā vicukruśuḥ
TRANSLATION When the child of Devakī was attracted and transferred into the womb of
Rohiṇī by Yogamāyā, Devakī seemed to have a miscarriage. Thus all the citizens
lamented, “Alas, Devakī has lost her child!”
Devakī seemed to have a miscarriage, out of fear of Kaṃsa (vicraṃsitaḥ).
Jiva's tika on ŚB 10.2. 17 sa bibhrat pauruṣaṃ dhāma bhrājamāno yathā raviḥ

durāsado ’tidurdharṣo bhūtānāṃ sambabhūva ha
TRANSLATION He held the form of the Lord and became as bright as the sun. He became
clearly
difficult to see or approach through sensory perception and impossible to defeat

by any being.
Vasudeva held the form of the Lord (pauruṣaṃ dhāma). Jiva's tika on ŚB 10.2. 19 sā
devakī sarva-jagan-nivāsanivāsa-bhūtā nitarāṃ na reje bhojendra-gehe ’gni-śikheva
ruddhā sarasvatī jnāna-khale yathā satī
TRANSLATION Devakī then kept within herself the Supreme Lord, the cause of all
causes, the foundation of the entire cosmos, but because she was under arrest in
the house of Kaṃsa, she was like the flames of a fire covered by the walls of a
pot, or like a person who has knowledge but cannot distribute it to the world for
the benefit of human society.
She who was famous as the function of śuddha-sattva (sā), who was aptly named
Devakī, because of her effulgence, did not shine at all. She was like light and
knowledge. Just as light covered up does not give bliss to all eyes, so knowledge
covered up does not give bliss to all minds. In Kaṃsa’s prison house, she could not
been seen and could not enter people’s minds.
Jiva's tika on ŚB 10.2. 22 sa eṣa jīvan khalu sampareto varteta yo ’tyanta-

nṛśaṃsitena dehe mṛte taṃ manujāḥ śapanti gantā tamo ’ndhaṃ tanu-mānino dhruvam
TRANSLATION A person who is very cruel is regarded as dead even while living, for
while the sinful person is living and after his death, everyone condemns him and he
is undoubtedly transferred to the hell known as Andhatama.
Though a cruel person appears to be living from the external point of view, he is
actually dead.
Jiva's tika on ŚB 10.2. 23 iti ghoratamād bhāvāt sannivṛttaḥ svayaṃ prabhuḥ
āste pratīkṣaṃs taj-janma harer vairānubandha-kṛt
TRANSLATION Deliberating in this way, Kaṃsa, although determined to continue in

enmity toward the Lord, refrained from the vicious killing of his sister and
decided to wait until the Lord was born.
He decided to wait till the child was born, since the Supreme Lord (svayam prabhuḥ)
was present as antaryāmī. His faults have been described. Hari-vaṃśa describes his
innate qualities.
Jiva's tika on ŚB 10.2. 24 āsīnaḥ saṃviśaṃs tiṣṭhan bhunjānaḥ paryaṭan mahīm

cintayāno hṛṣīkeśam apaśyat tanmayaṃ jagat
TRANSLATION While sitting on his throne or in his sitting room, while lying on his
bed, or while situated anywhere, and while eating or walking, Kaṃsa saw only the
Supreme Lord. His world became filled with the Lord.
In the end his fault took this form.
Jiva's tika on ŚB 10.2. 25 brahmā bhavaś ca tatraitya munibhir nāradādibhiḥ devaiḥ

sānucaraiḥ sākaṃ gīrbhir vṛṣaṇam aiḍayan
TRANSLATION Brahmā and Śiva, accompanied by great sages like Nārada, Devala and
Vyāsa and by other devatās like Indra, Candra and Varuṇa, invisibly approached the
room of Devakī, where they all joined in offering their respectful obeisances and
prayers to please the Supreme Lord, who can bestow blessings upon everyone.
Because the sages came as assistants, after Brahmā and Śiva, they are mentioned in
the instrumental case. Though they praised simultaneously, the main persons are
mentioned as the subject. Brahmā and Śiva came first and others followed, but all
of them praised together. Because the others are secondary and came late, the first
verb participle may be used to indicate Brahmā and Śiva and the second verb to
indicate all who came, though the normal rule is that the participle and main verb
should have the same subject.
Jiva's tika on ŚB 10.2. 26 satya-vrataṃ satya-paraṃ tri-satyaṃ satyasya yoniṃ

nihitaṃ ca satye satyasya satyam ṛta-satya-netraṃ satyātmakaṃ tvāṃ śaraṇaṃ
prapannāḥ
TRANSLATION The devatās prayed: O Lord, you are true to your promise, truth
incarnate, pervading all aspects of time with truth, before the creation, during
its existence and after its destruction. You are the revealer of sweet words and
truth. We surrender to you, the embodiment of truth.
They deliberate on satya-vratam.
Jiva's tika on ŚB 10.2. 29 bibharṣi rūpāṇy avabodha ātmā kṣemāya lokasya

carācarasya sattvopapannāni sukhāvahāni satām abhadrāṇi muhuḥ khalānām
TRANSLATION O son of Devakī, source of all other forms! You constantly manifest
other forms through sūddha-sattva for the benefit of all beings, for giving joy to
the followers of dharma and punishing the deviants.
You manifest forms which are authorized by scripture, endowed with sattva, pure
eternity, knowledge and bliss (sattvopapannāni). Appearing as a son through Devakī,
your śakti does not contradict that nature. Not only do you appear in order to
protect, but in order to absorb your devotees in your experience of bliss. By this,
they do not know material existence. Others are not like this.
Jiva's tika on ŚB 10.2. 30 tvayy ambujākṣākhila-sattva-dhāmni samādhināveśita-

cetasaike tvat-pāda-potena mahat-kṛtena kurvanti govatsa-padaṃ bhavābdhim
TRANSLATION O lotus-eyed Lord! By concentrating on your pure form of śuddha-sattva

in meditation some people cross the ocean of nescience as easily as one steps over
the hoof print of a calf, by those lotus feet which act as a boat, obtained by the
grace of devotees.
O lotus eyed Lord! This indicates his beauty. You are the abode of sattva beyond
matter. Another version has amala-sattva instead of akhila-sattva. This directly
indicates that the phrase means śuddha-sattva. Those who absorb their minds in you,
giving the highest joy to cross the material ocean, make the material ocean into a
calf’s hoof print, by the boat of your lotus feet, which are greatly respected
(mahatkṛteṇa). By the bliss, their minds are not aware of the material world.
Jiva's tika on ŚB 10.2. 31 svayaṃ samuttīrya sudustaraṃ dyuman bhavārṇavaṃ bhīmam

adabhra-sauhṛdāḥ bhavat-padāmbhoruha-nāvam atra te nidhāya yātāḥ sad-anugraho
bhavān
TRANSLATION O Lord, shining brilliantly! The merciful devotees, easily crossing the
insurmountable and terrifying ocean of material life, attain their goal using the
boat of your lotus feet. You are merciful to your devotees.
Using the word “feet” previously indicates that the devotee performs sādhanabhakti.
They use the boat of your lotus feet. This means they follow the path of bhakti,
according to Śrīdhara Svāmī. They easily cross the ocean, giving up material
enjoyment and liberation.
Jiva's tika on ŚB 10.2. 32 ye ’nye ’ravindākṣa vimukta-māninas tvayy asta-bhāvād

aviśuddha-buddhayaḥ āruhya kṛcchreṇa paraṃ padaṃ tataḥ patanty adho ’nādṛta-yuṣmad-
anghrayaḥ
TRANSLATION O lotus-eyed Lord, although nondevotees, having impure intelligence

because of not having devotion to you, think that they are liberated and become
jīvanmuktas
after severe austerities and penances, they fall down from their position of
imagined superiority because they have no regard for the lotus feet of you and your
devotees.
This verse describes other people.
Jiva's tika on ŚB 10.2. 33 tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt

tvayi baddha-sauhṛdāḥ tvayābhiguptā vicaranti nirbhayā vināyakānīkapa-mūrdhasu
prabho
TRANSLATION O Mādhava, Supreme Lord, Lord of the goddess of fortune, if devotees

completely in love with you sometimes fall from the path of devotion, they do not
fall like non-devotees, for you still protect them. Thus they fearlessly traverse
the heads of their opponents and continue to progress in devotional service.
Again the devotees are described.
Jiva's tika on ŚB 10.2. 35 sattvaṃ na ced dhātar idaṃ nijaṃ bhaved vijnānam ajnāna-
bhid āpamārjanam guṇa-prakāśair anumīyate bhavān prakāśate yasya ca yena vā guṇaḥ
TRANSLATION O Lord, possessor of śaktis! If your body were not beyond the modes of
material nature, knowledge of your true nature, which destroys ignorance, would be
destroyed. You can be inferred by sattva-guṇa, for one can realize that sattvaguṇa
is related to you and that by you alone does it function.
By this explanation it is understood that Vasudeva and Devakī had bodies of śuddha-
sattva. Even his name is self-manifesting.
Jiva's tika on ŚB 10.2. 36 na nāma-rūpe guṇa-janma-karmabhir nirūpitavye tava tasya

sākṣiṇaḥ mano-vacobhyām anumeya-vartmano deva kriyāyāṃ pratiyanty athāpi hi
TRANSLATION O Lord! Your name and form, representing your qualities, birth and
activities, cannot be realized since you are the witness of all things, and can
only be inferred by logic and scripture. The devotees realize you through
devotional actions.
Your names cannot be realized, but manifest by their śakti when one performs bhakti
of hearing and chanting, which produces bhakti with realization.
tad aśma-sāraṃ hṛdayaṃ batedaṃ yad gṛhyamāṇair hari-nāma-dheyaiḥ | na vikriyetātha

yadā vikāro netre jalaṃ gātra-ruheṣu harṣaḥ ||
That heart which does not transform on hearing the names of the Lord, even though
he shows tears in the eyes and hair standing on end, is made of iron. (SB 2.3.24)
nāhaṃ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ | mūḍho ’yaṃ nābhijānāti loko mām ajam
avyayam ||
Being covered by my bewildering power of māyā, I am not visible to all these

people. The foolish do not know me, who am without birth and unchanging in
qualities. (BG 7.25) Jiva's tika on ŚB 10.2. 37 śṛṇvan gṛṇan saṃsmarayaṃś ca
cintayan nāmāni rūpāṇi ca mangalāni te kriyāsu yas tvac-caraṇāravindayor āviṣṭa-
cetā na bhavāya kalpate
TRANSLATION The person who engages in hearing, chanting and remembering your
auspicious names and forms and who becomes absorbed in those acts at your lotus
feet while performing material duties surpasses saṃsāra.
Thus the worshipers of the Lord become absorbed in you while performing material
actions (kriyāsu) and do not experience the material world. Jiva's tika on ŚB 10.2.
41 diṣṭyāmba te kukṣi-gataḥ paraḥ pumān
aṃśena sākṣād bhagavān bhavāya naḥ mābhūd bhayaṃ bhoja-pater mumūrṣor goptā
yadūnāṃ bhavitā tavātmajaḥ
TRANSLATION O mother Devakī, by your good fortune and ours, the Supreme Lord, with
all his portions, such as Baladeva, is now within your womb. Therefore you need not
fear Kaṃsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will
be the protector of the entire Yadu dynasty.
As Matsya and other expansions he has entered your womb for our benefit. Though it
was said that she held the Lord in her mind (verse 18), the Lord then appeared in
her womb (kukṣi-gataḥ). Though he can enter a womb because he is controlled by
prema, material elements that constitute of the womb are no contradiction for the
Lord. The shelter of prema is no longer a womb. Meditating on the Lord in her mind,
the Lord entered her womb.
Chapter Three
Jiva's tika on ŚB 10.3. 1 śrī-śuka uvāca atha sarva-guṇopetaḥ kālaḥ parama-śobhanaḥ

yarhy evājana-janmarkṣaṃ śāntarkṣa-graha-tārakam
When Kṛṣṇa was about to be born, time became most splendid because of the
appearance of all good qualities. The moon was in Rohiṇī constellation and all
other constellations, planets and stars lost all malefic qualities.
When the moon was in Rohiṇī (ajana) constellation in Dvāpara-yuga, and Kṛṣṇa,
though unborn had accepted this constellation, since he is never born (ajana),
according to scriptures, the time became endowed with all qualities and all
auspiciousness. When he so desired, it was arranged by his inconceivable śakti. Or
it just happened naturally. Having all good qualities is described: the planets,
stars and constellations were all peaceful.
Jiva's tika on ŚB 10.3. 5 manāṃsy āsan prasannāni sādhūnām asura-druhām jāyamāne

’jane tasmin nedur dundubhayaḥ samam
The minds of the devotees who were afflicted by demons became joyful. As the Lord
was about to appear, drums sounded together on their own.
Demons with fierce nature afflicted others. They had afflicted not only the
devotees but all beings (asura-drohām).
Jiva's tika on ŚB 10.3.7–8 mumucur munayo devāḥ sumanāṃsi mudānvitāḥ mandaṃ mandaṃ
jaladharā jagarjur anusāgaram
niśīthe tama-udbhūte jāyamāne janārdane devakyāṃ deva-rūpiṇyāṃ viṣṇuḥ sarva-guhā-

śayaḥ āvirāsīd yathā prācyāṃ diśīndur iva puṣkalaḥ
TRANSLATION The devatās and sages showered flowers in a joyous mood, and clouds
mildly thundered, making sounds like those of the ocean’s waves. Then the Lord,
complete with all his expansions, who is situated in the core of everyone’s heart,
responding to the request of his devotees, appeared from Devakī, non-different from
the Lord, in the dense darkness of night, like the full moon rising on the eastern
horizon.
Janārdana means he who was requested by the people to take his birth. He appeared
from Devakī, a form of the functioning of śuddha-sattva of Vasudeva (deva-
rūpiṇyām). Another version has viṣṇu-rūpiṇyām. Her form represented the non-
material, spreading everywhere. It was worthy as an object of meditation. The Lord
resides in all places and is hard to understand (sarva-guhaśayaḥ): he who plays
secretly is full in all parts. An apt example is given. He was like the full moon
rising on the horizon.
Jiva's tika on ŚB 10.3.9–10 tam adbhutaṃ bālakam ambujekṣaṇaṃ catur-bhujaṃ śankha-

gadādy-udāyudham śrīvatsa-lakṣmaṃ gala-śobhi-kaustubhaṃ pītāmbaraṃ sāndra-payoda-
saubhagam
mahārha-vaidūrya-kirīṭa-kuṇḍalatviṣā pariṣvakta-sahasra-kuntalam uddāma-kāncy-

angada-kankaṇādibhir virocamānaṃ vasudeva aikṣata
TRANSLATION Vasudeva then saw the newborn child, who had very wonderful lotus like
eyes and who bore in his four hands the four weapons śankha, cakra, gadā and padma.
On his chest was the mark of Śrīvatsa and on his neck the brilliant Kaustubha gem.
He was dressed in yellow, his body blackish like a dense cloud, his scattered hair
fully grown, and his helmet and earrings sparkling uncommonly with the valuable
vaidūrya. Vasudeva saw the child shining brightly with a brilliant belt, armlets,
bangles and other ornaments.
Though the elements are described separately, they are all part of the Lord’s
svarūpa. His hair was abundant and variegated (pariṣvakta).
Jiva's tika on ŚB 10.3. 11 sa vismayotphulla-vilocano hariṃ sutaṃ

vilokyānakadundubhis tadā kṛṣṇāvatārotsava-sambhramo ’spṛśan mudā dvijebhyo ’yutam
āpluto gavām
TRANSLATION Seeing the Lord as his son, Vasudeva became astonished and his eyes
opened wide. Bewildered by the appearance of the Lord as his son, overcome with
joy, he decided to give the brāhmaṇas ten thousand cows
He had general awareness of the Lord as an avatāra. Mention of the name Kṛṣṇa is
Śukadeva’s statement, since that was his nature. His heart became fully jubilant.
In order to indicate that, this particular knowledge (of Kṛṣṇa) is given.
Jiva's tika on ŚB 10.3. 12 athainam astaud avadhārya pūruṣaṃ paraṃ natāngaḥ kṛta-
dhīḥ kṛtānjaliḥ sva-rociṣā bhārata sūtikā-gṛhaṃ virocayantaṃ gata-bhīḥ prabhāva-vit
TRANSLATION O descendant of King Bharata! Because Vasudeva had fixed his mind on
the Lord, he was immediately convinced that this child was the Supreme Lord with
all his powers. Then he offered respects and, with folded hands, without fear
because he knew the Lord’s powers, began to offer prayers to the Lord, who
illuminated the room where he was born.
Then he determined that this was Kṛṣṇa (paraṃ puruṣam), Svayam Bhagavān, since he
became absorbed in the Lord (kṛta-dhīḥ).
Jiva's tika on ŚB 10.3. 13 śrī-vasudeva uvāca vidito ’si bhavān sākṣāt puruṣaḥ
prakṛteḥ paraḥ kevalānubhavānanda- svarūpaḥ sarva-buddhi-dṛk
TRANSLATION Vasudeva said: I know that you are directly the Supreme Person beyond
material existence, known as the impersonal Brahman, as Paramātmā and as Bhagavān.
I understand that you are the puruṣa above prakṛti, the witness of it, that you are
a pure experience of bliss, called para-brahman, and that you are the witness of
all intelligence or antaryāmī. As Svayam Bhagavān you are all this. This has been
directly seen. That is my good fortune. How is that? You have become my son.
Jiva's tika on ŚB 10.3.15–16 yatheme ’vikṛtā bhāvās tathā te vikṛtaiḥ saha nānā-
vīryāḥ pṛthag-bhūtā virājaṃ janayanti hi
sannipatya samutpādya dṛśyante ’nugatā iva prāg eva vidyamānatvān na teṣām iha
sambhavaḥ
TRANSLATION The total material energy is undivided, but because of various

potencies it appears as separate elements. Combining together the elements produce
the universe. Producing the universe they seem to enter it. Because they were
previously present as the cause (with the effect inherent within them), it is not
possible to say that they entered.
Two verses give an example of entering and not entering. All the elements (ime)
starting with earth become separated into sixteen transformations and create the
universal form and then the universe.
Jiva's tika on ŚB 10.3.17 evaṃ bhavān buddhy-anumeya-lakṣaṇair grāhyair guṇaiḥ sann

api tad-guṇāgrahaḥ anāvṛtatvād bahir antaraṃ na te sarvasya sarvātmana ātma-
vastunaḥ
Since you are everything already, since you pervade everything and since you are
the highest goal by your nature, being untouched by matter, you cannot be outside
or inside this universe. But endowed with spiritual qualities which can only be
inferred by intelligence, you become attached to those qualities (and thus you have
appeared as our son).
Though you accept the guṇas, you are without attachment to them. You are above
them. Entering them is also rejected. You reject the existence of the material
world by your nature.
Jiva's tika on ŚB 10.3. 18 ya ātmano dṛśya-guṇeṣu sann iti vyavasyate sva-

vyatirekato ’budhaḥ vinānuvādaṃ na ca tan manīṣitaṃ samyag yatas tyaktam upādadat
pumān
TRANSLATION The person who considers a devatā to be supreme because of his direct
perception, without reference to ātmā or the Lord is a fool, since the devatā he
perceives is not supreme. Because he does not follow the Vedas, he accepts what is
rejected by the Vedas.
If a person thinks the world is without the jīva, what to speak of Paramātmā, the
revealer of everything, he is a fool. He does not follow the Vedas. Yasya bhāsā
sarvam idaṃ vibhāti: the light of the Lord illuminates everything. (Kaṭha Upaniṣad)
He accepts as good (upādadat) what is rejected by the Vedas.
Jiva's tika on ŚB 10.3. 19 tvatto ’sya janma-sthiti-saṃyamān vibho vadanty anīhād

aguṇād avikriyāt tvayīśvare brahmaṇi no virudhyate tvad-āśrayatvād upacaryate
guṇaiḥ
TRANSLATION O my Lord, learned Vedic scholars conclude that the creation,

maintenance and annihilation of the entire cosmic manifestation are performed by
you, who are free from action, unaffected by the modes of material nature, and
changeless in your spiritual situation. There are no contradictions in you, because
you are both the impersonal Brahman and the Lord full of inconceivable powers. The
guṇas
act as a cause simply because they take shelter of you.
The conclusion is given according to śrutes tu śabda-mūlatvāt: the defects of the

jīva do not apply to Brahman because of the declaration of scripture; scripture is
the root of knowledge about spirit. (Brhama-sūtra 2.1.27) The learned reject what
is contradictory. There are no contradictions in you, the Lord, and Brahman,
because of your acintya-śakti, which is like cintāmaṇi. Though you handle the three
guṇas you are not touched, because of your śakti. Protection, creation and
destruction come from you.
Jiva's tika on ŚB 10.3. 20 sa tvaṃ tri-loka-sthitaye sva-māyayā bibharṣi śuklaṃ

khalu varṇam ātmanaḥ sargāya raktaṃ rajasopabṛṃhitaṃ kṛṣṇaṃ ca varṇaṃ tamasā
janātyaye
TRANSLATION My Lord, your form is transcendental to the three material modes, yet
for the maintenance of the three worlds, you assume the white color of Viṣṇu in
goodness; for creation, which is surrounded by the quality of passion, you appear
reddish; and at the end, when there is a need for annihilation, which is surrounded
by ignorance, you appear blackish.
Being of this nature (sa tvam), among people the devotees are your chief interest.
Your goal is chiefly to protect the devotees. By your mercy (svamāyayā) to your
devotees you assume different forms. Your acintya-śakti can do the impossible.
Though you are pure, you become black. Though white, by rajas, giving up sattva,
you become red. This means that the Lord is the basis of the various guṇas. But he
remains in the form of Viṣṇu (ātmanaḥ).
Jiva's tika on ŚB 10.3. 21 tvam asya lokasya vibho rirakṣiṣur gṛhe ’vatīrṇo ’si
mamākhileśvara rājanya-saṃjnāsura-koṭi-yūthapair nirvyūhyamānā nihaniṣyase camūḥ
TRANSLATION O my Lord, proprietor of all creation! You have now appeared in my

house, desiring to protect this world. You will kill all the armies that are moving
all over the world along with the host of demons dressed as kṣatriya kings.
You have appeared in my house, this prison, or in my wife, because I was dedicated
only to you. O Lord situated everywhere with all your portions (vibho)! O Lord
endowed with inconceivable, unlimited śakti beyond the reach of body, mind and
words (akhileśvara)! You have entered us by your inconceivable śakti, which
promotes mercy to the devotee. And you have accepted the mood of being a son.
Jiva's tika on ŚB 10.3. 22 ayaṃ tv asabhyas tava janma nau gṛhe śrutvāgrajāṃs te
nyavadhīt sureśvara sa te ’vatāraṃ puruṣaiḥ samarpitaṃ śrutvādhunaivābhisaraty
udāyudhaḥ
TRANSLATION Lord of the devatās! After hearing the prophecy that you would take
birth in our home and kill him, this uncivilized Kaṃsa killed so many of your elder
brothers. As soon as he hears from his lieutenants that you have appeared, he will
immediately come with weapons.
Telling him the news, he should quickly take precaution.
Jiva's tika on ŚB 10.3. 23 śrī-śuka uvāca athainam ātmajaṃ vīkṣya mahā-puruṣa-

lakṣaṇam devakī tam upādhāvat kaṃsād bhītā suvismitā
TRANSLATION Śukadeva Gosvāmī continued: Thereafter, having seen that her child had
all the symptoms of Svayam Bhagavān, Devakī, who was afraid of Kaṃsa and unusually
astonished, began to offer prayers to the Lord.
Since her senses had been covered by yoga-nidrā, after some time (atha) she spoke.
Śukadeva addresses him as a son to produce more possessiveness. Since she could not
accept the Lord would come out of the womb, he hides this fact by simply calling
him a son.
Jiva's tika on ŚB 10.3. 24 śrī-devaky uvāca rūpaṃ yat tat prāhur avyaktam ādyaṃ
brahma jyotir nirguṇaṃ nirvikāram sattā-mātraṃ nirviśeṣaṃ nirīhaṃ sa tvaṃ sākṣād

viṣṇur adhyātma-dīpaḥ
TRANSLATION That form which they say is invisible, the cause of all causes, the
greatest, selfmanifesting, without qualities, without change, pure existence,
without variety and without action, is directly you, the Supreme Lord, who
manifests our intelligence.
This particular form they say is invisible. “Considering the essence, the universe
also is realized as Brahman. What is the specialty of this form?” This form is you
directly (sākṣāt), not covered by māyā. This form is completely manifested, endowed
with the six qualities, filled with mercy, complete with all limbs, having
activities of feet and hands. It is beautiful, a wealth of qualities intrinsic to
its svarūpa. For the jnānīs, you appear as existence itself, self-manifesting
consciousness (jyotiḥ), and greater than all else (Brahman), without birth (ādyam).
These are listed to deny the form and qualities seen in the material world. This
entity described is an actual form. You are that form, without faults. Because he
is without faults, and because scriptures themselves deny these material faults the
Lord is the object that the learned should realize. By his presence, he negated the
impersonal by his very form with his decorations when he appeared.
You are not limited: you are is Viṣṇu, a form which spreads everywhere. You reveal
our intelligence (adhyāmta-dīpaḥ) and your reveal yourself just as Brahman does.
you give the highest bliss (dīpaḥ) to the ātmārāmās (adhyātma). This shows that his
manifestation is superior to Brahman. The word sākṣāt also indicates that
comparatively this form is clearly superior to Brahman.
Jiva's tika on ŚB 10.3. 28 sa tvaṃ ghorād ugrasenātmajān nas trāhi trastān bhṛtya-
vitrāsa-hāsi rūpaṃ cedaṃ pauruṣaṃ dhyāna-dhiṣṇyaṃ mā pratyakṣaṃ māṃsa-dṛśāṃ
kṛṣīṣṭhāḥ
TRANSLATION O Lord who delivers the devotee from fear! Please protect us, who are
fearful of the terrifying son of Ugrasena. Make your four-armed form, the object of
meditation, invisible to the ignorant people.
The one form is the object of meditation, being the puruṣa, the universal form, and
antaryāmī, since it is four armed. Make this form invisible to the ignorant, who
are unqualified.
“O mother! Why do you fear? I will kill him.” Since Kaṃsa put his father in prison,
the words “son of Ugrasena” further suggest his fearsome nature. It is also
suggested that Kaṃsa was more fearsome due to appearing in his father’s line, since
it is said that fear arising from friends and relatives destroys the root.
Therefore she says, “Save us.” She speaks with compassion for she does not request
the Lord to kill Kaṃsa. The word bho indicates extreme suffering. Out of motherly
affection, she speaks to find some way to make the child disappear since she fears
for the child also. Since the form of the Lord is the antaryāmī situated in all
beings with four arms, the child is also famous as the object of meditation
(dhyāna-dhiṣṇyam) for those situated in the material world. The twoarmed form as
the object of meditation is also seen but more rarely. Gūḍhaṃ paraṃ brahma manuṣya-
lingam: Supreme Brahman personally resides in your houses in a human form. (SB
7.10.48) Gopāla-tāpanī Upaniṣad also says śṛngaveṇu-dharam: he holds a horn and
flute. Hide that form from ignorant people (māṃsa-dṛśām) because they are
unqualified. The reason for her request is later explained in verse 31: ignorant
people will ridicule her when they hear that she gave birth to the Lord.
Jiva's tika on ŚB 10.3. 29 janma te mayy asau pāpo mā vidyān madhusūdana samudvije
bhavad-dhetoḥ kaṃsād aham adhīra-dhīḥ
TRANSLATION O killer of Madhu! Sinful Kaṃsa should not know that you have been born
to me. With mind unsteady because of your mercy I fear what Kaṃsa will do to you.
“What is your fear, O mother? If I disappear, you will have fear that he will steal
your future children.” Fearing such a statement, Devakī speaks. I fear for you, not
for myself. Though you cannot have fear of insignificant Kaṃsa since you are the
killer of the Madhu demon, my mind is suddenly unsteady because of
your great mercy to me. Hide two of your arms and your Kaustubha jewel. Manifest
the form of a human. Then you will be able to hide anywhere.
Jiva's tika on ŚB 10.3. 31 viśvaṃ yad etat sva-tanau niśānte yathāvakāśaṃ puruṣaḥ
paro bhavān bibharti so ’yaṃ mama garbhago ’bhūd aho nṛ-lokasya viḍambanaṃ hi tat
TRANSLATION As Mahā-viṣṇu you support the universe which appears in your body after
Brahmā’s night. You also have appeared from my womb. Oh! People will ridicule me
for this.
“I will now kill Kaṃsa. You will be famous for having this form as your son. People
with material eyes will also be astonished.” Fearing this response, she requests
him again with increasing strength as a mother, disregarding his powers, using
another pretext.
At the end of Brahmā’s night, you, as the great creator, create and maintain
millions of universes in your body. You are the creator of mahat-tattva (puruṣaḥ),
superior to the manifested world (paraḥ).
Jiva's tika on ŚB 10.3.34–35 varṣa-vātātapa-hima- gharma-kāla-guṇān anu sahamānau

śvāsa-rodha- vinirdhūta-mano-malau
śīrṇa-parṇānilāhārāv upaśāntena cetasā mattaḥ kāmān abhīpsantau mad-ārādhanam

īhatuḥ
TRANSLATION You endured rain, wind, strong sun, scorching heat and severe cold,
according to different seasons. By practicing prāṇāyāma you cleansed your minds of
all contamination. You ate only air and dry leaves. With your minds concentrated on
me, desiring happiness from the Lord being your son, you worshiped me.
Since tapaḥ has many meanings, their austerities are described. They continuously
(anu) tolerated the qualities of the seasons—rain, wind, sun, snow and heat. Ātapa
refers to staying under the direct summer sun. Gharma means heat. Or ātapa means
the autumn sun and gharma means the summer sun. They
desired happiness from producing offspring (prajā-sarge) by getting the Lord as

their son (mattaḥ). In verse 38, it will be said, “You prayed for a son similar to
me.”
Jiva's tika on ŚB 10.3.37–38 tadā vāṃ parituṣṭo ’ham amunā vapuṣānaghe tapasā
śraddhayā nityaṃ bhaktyā ca hṛdi bhāvitaḥ
prādurāsaṃ varada-rāḍ yuvayoḥ kāma-ditsayā vriyatāṃ vara ity ukte mādṛśo vāṃ vṛtaḥ
sutaḥ TRANSLATION O Devakī, free of offenses! After the expiry of twelve thousand
celestial years, as Kṛṣṇa, I was completely satisfied and became fixed constantly
in your hearts by austerity, which produced faith, which produced bhakti, which
produced prema. The king of benedictors, I then appeared before you with a desire
to give you benedictions. I said, “Please request a boon.” You asked for a son like
me.
From austerity meant to please me, faith in nine types of bhakti was produced. From
faith came bhakti. By that bhakti, I was attained constantly in your hearts, with
effort (bhāvitaḥ). The word ca indicates that then, by prema, I was attained
without effort. Their prema was filled with loving the Lord as their son. I was
satisfied completely and have been obtained in your hearts. I, Kṛṣṇa (amunā
vapuṣā), was the cause of this. Instrumental case expresses cause.
Jiva's tika on ŚB 10.3. 40 gate mayi yuvāṃ labdhvā varaṃ mat-sadṛśaṃ sutam grāmyān
bhogān abhunjāthāṃ yuvāṃ prāpta-manorathau
TRANSLATION After you received that benediction of obtaining a son like me, you
engaged in material life because you had a desire for me as your son.
Having attained me and received a benediction, with joyful minds, you then
collected material objects with a desire to be qualified for a wealthy son like me.
Jiva's tika on ŚB 10.3. 41 adṛṣṭvānyatamaṃ loke śīlaudārya-guṇaiḥ samam
ahaṃ suto vām abhavaṃ pṛśnigarbha iti śrutaḥ
TRANSLATION Since I found no one else as highly elevated as you in character and
great qualities, I became your son and was known as Pṛśnigarbha.
I did not see anyone in the world (and even myself) equal to you in good character
(śila) and great (āudārya) qualities. For this reason I was merciful.
Jiva's tika on ŚB 10.3. 43 tṛtīye ’smin bhave ’haṃ vai tenaiva vapuṣātha vām jāto
bhūyas tayor eva satyaṃ me vyāhṛtaṃ sati
TRANSLATION O supremely chaste mother, I have now appeared to you in my third birth
as Svayam Bhagavān. In this way my promise has been fulfilled.
When the Lord appeared as Pṛśnigarbha and Vāmana to them, he did not say tena
vapuśā (by the form that you see now, Kṛṣṇa). Thus those forms are his aṃśas as
expressed in the verse ete cāṃśa-kalāḥ purṃsaḥ kṛṣṇās tu bhagavān svayam: these are
all aṃśas or kalās but Kṛṣṇa is Svayam Bhagavān. But now he appeared in svayam
rūpa.
Jiva's tika on ŚB 10.3. 45 yuvāṃ māṃ putra-bhāvena brahma-bhāvena cāsakṛt

cintayantau kṛta-snehau yāsyethe mad-gatiṃ parām
TRANSLATION Both of you, husband and wife, constantly think of me with eternal
prema as your son, and maybe you once thought of me as Brahman. You will achieve my
abode which you already possess.
Yāsyethe should be yāsyathaḥ.
Chapter Four
Jiva's tika on ŚB 10.4. 1 śrī-śuka uvāca bahir-antaḥ-pura-dvāraḥ sarvāḥ pūrvavad

āvṛtāḥ tato bāla-dhvaniṃ śrutvā gṛha-pālāḥ samutthitāḥ
TRANSLATION Śukadeva Gosvāmī continued: The doors inside and outside the house
closed as before. Thereafter, the watchmen, hearing the crying of the newborn
child, woke up.
They heard the sound of the child being born.
Jiva's tika on ŚB 10.4. 3 sa talpāt tūrṇam utthāya kālo ’yam iti vihvalaḥ sūtī-
gṛham agāt tūrṇaṃ praskhalan mukta-mūrdhajaḥ
TRANSLATION Kaṃsa immediately got up from bed, thinking, “Death has come.” Thus
overwhelmed with fear, Kaṃsa, his hair scattered on his head, stumbled as he
quickly went to the place where the child had been born.
The time has come to kill the child. Or death has now come. He was filled with
fear, falling here and there as he walked. Instead of tūrṇam sometimes śīghram is
seen.
Jiva's tika on ŚB 10.4. 4 tam āha bhrātaraṃ devī kṛpaṇā karuṇaṃ satī snuṣeyaṃ tava
kalyāṇa striyaṃ mā hantum arhasi
TRANSLATION Distraught Devakī spoke to her brother in a piteous manner: she will be
the bride of your son. You should not kill a woman.
Telling him that the child would be the bride of his son, she then told him not to
kill the child, a woman.
Jiva's tika on ŚB 10.4. 7 śrī-śuka uvāca upaguhyātmajām evaṃ rudatyā dīna-dīnavat

yācitas tāṃ vinirbhartsya hastād ācicchide khalaḥ
TRANSLATION Śukadeva Gosvāmī continued: Though requested by Devakī, who was crying
miserably while hugging her child, cruel Kaṃsa scolded her and pulled the child
from her hands.
Since she was a friend of Yaśodā and she had natural affection, her misery
(dīnadīnavat) was not artificial. The child is called her own (ātmā-jām) because
out of close friendship with Yaśodā she considered herself non-different from her.
Jiva's tika on ŚB 10.4. 9 sā tad-dhastāt samutpatya sadyo devy ambaraṃ gatā

adṛśyatānujā viṣṇoḥ sāyudhāṣṭa-mahābhujā
TRANSLATION The child, the younger sister of Viṣṇu, rose upward from Kaṃsa’s hands
into the sky and was seen by Kaṃsa as Devī, the goddess Durgā, with eight arms,
completely equipped with weapons.
Devakī identified the girl as her own out of affection for Yaśodā and thus she
regarded her as Kṛṣṇa’s younger sister.
Jiva's tika on ŚB 10.4. 12 kiṃ mayā hatayā manda jātaḥ khalu tavānta-kṛt yatra kva
vā pūrva-śatrur mā hiṃsīḥ kṛpaṇān vṛthā
TRANSLATION O Kaṃsa, you fool, what will be the use of killing me? He who has been
your enemy from a previous birth and who will certainly kill you has already taken
his birth somewhere else. Therefore, do not unnecessarily kill other children.
If I were to be killed, what is the use?
Jiva's tika on ŚB 10.4. 18 mā śocataṃ mahā-bhāgāv ātmajān sva-kṛtaṃ bhujaḥ jāntavo

na sadaikatra daivādhīnās tadāsate
TRANSLATION O fortunate couple! Do not lament for your children who suffered
because of their karmas. All jīvas, controlled by fate, never stay in one place
forever.
No jīvas stay in one place at all times. Though they come together, this does not
remain permanent.
Jiva's tika on ŚB 10.4. 19 bhuvi bhaumāni bhūtāni yathā yānty apayānti ca nāyam
ātmā tathaiteṣu viparyeti yathaiva bhūḥ
TRANSLATION In this world, we can see that pots, dolls and other products of the
earth appear and then disappear. Similarly, the bodies of all conditioned living
entities are annihilated, but the living entities, like the earth itself, are
unchanging and never annihilated.
Pots are seen to appear and disappear. Like the earth, the jīva remains, though the
bodies disappear.
Jiva's tika on ŚB 10.4. 20 yathānevaṃ-vido bhedo yata ātma-viparyayaḥ deha-yoga-

viyogau ca saṃsṛtir na nivartate
TRANSLATION The ignorant person who thinks the body is the ātmā sees different
ātmās and, separating and joining different bodies, undergoes saṃsāra.
Because of not knowing about ātmā, one sees in terms of upādhis (bhedaḥ) and
because of that (yataḥ) one thinks that the upādhi is the self. Jiva's tika on ŚB
10.4. 22 yāvad dhato ’smi hantāsmī- ty ātmānaṃ manyate ’sva-dṛk tāvat tad-abhimāny
ajno bādhya-bādhakatām iyāt
TRANSLATION As long as one does not realize the ātmā but thinks, “I am being
killed” or “I have killed my enemies”, he ignorantly continues the relationship of
oppressor and oppressed.
How did you are bewilderment arise? Why did it now arise for us?
Jiva's tika on ŚB 10.4. 23 kṣamadhvaṃ mama daurātmyaṃ sādhavo dīna-vatsalāḥ ity

uktvāśru-mukhaḥ pādau śyālaḥ svasror athāgrahīt
TRANSLATION Kaṃsa begged, “Please be merciful to such a poor-hearted person as me,

since both of you are saintly persons with good conduct.” Having said this, Kaṃsa
immediately grasped the feet of Vasudeva and Devakī, his eyes full of tears.
Kaṃsa speaks. Please forgive me. Those who are affectionate to friends tolerate
their offenses. Bandhu-vatsalāḥ is an alternative version.
Jiva's tika on ŚB 10.4. 24 mocayām āsa nigaḍād viśrabdhaḥ kanyakā-girā devakīṃ

vasudevaṃ ca darśayann ātma-sauhṛdam
TRANSLATION Fully believing in the words of the goddess Durgā, Kaṃsa exhibited his
familial affection for Devakī and Vasudeva by immediately releasing them from their
iron shackles.
He cut off their iron shackles. Previously he had freed them from the prison.
Jiva's tika on ŚB 10.4. 25 bhrātuḥ samanutaptasya kṣāntvā roṣā ca devakī vyasṛjad

vasudevaś ca prahasya tam uvāca ha
TRANSLATION When Devakī saw her brother repentant, she tolerated him and was
relieved of all anger and lamentation. Vasudeva spoke to Kaṃsa with a smile.
She tolerated his acts (kṣāṇtvā).
Jiva's tika on ŚB 10.4. 27 śoka-harṣa-bhaya-dveṣa- lobha-moha-madānvitāḥ mitho

ghnantaṃ na paśyantī bhāvair bhāvaṃ pṛthag-dṛśaḥ
TRANSLATION Persons with material vision, imbued with the material qualities
lamentation, jubilation, fear, envy, greed, illusion and madness, do not know the
truth about killing, in which one entity is killed by others.
People with materialistic vision, caused by mutual lamentation etc., do not know
the truth about killing.
Jiva's tika on ŚB 10.4. 36 kiṃ kṣema-śūrair vibudhair asaṃyuga-vikatthanaiḥ raho-

juṣā kiṃ hariṇā śambhunā vā vanaukasā kim indreṇālpa-vīryeṇa brahmaṇā vā tapasyatā
TRANSLATION The devatās boast uselessly while away from the battlefield. Only when
there is
no fighting can they show their prowess. As for Viṣṇu, he is in seclusion in the
core of the hearts of the yogīs. As for Śiva, he has gone to the forest. And as for
Brahmā, he is always engaged in austerities. Indra is devoid of prowess.
Viṣṇu is hiding within (raho-juṣā).
Jiva's tika on ŚB 10.4. 38 yathāmayo ’nge samupekṣito nṛbhir na śakyate rūḍha-padaś

cikitsitum yathendriya-grāma upekṣitas tathā ripur mahān baddha-balo na cālyate
TRANSLATION As a disease, if initially neglected, becomes acute and becomes

impossible to cure, or as the senses, if not controlled at first, are impossible to
control later, so an enemy, if neglected in the beginning, later becomes very
strong and cannot be moved.
The enemy increases in strength if neglected (baddha-balaḥ).
Jiva's tika on ŚB 10.4. 39 mūlaṃ hi viṣṇur devānāṃ yatra dharmaḥ sanātanaḥ tasya ca
brahma-go-viprās tapo yajnāḥ sa-dakṣiṇāḥ
TRANSLATION The foundation of all the devatās is Viṣṇu, who lives wherever there
are religious principles, the Vedas, cows, brāhmaṇas, austerities, and sacrifices
with proper remuneration.
Viṣṇu lives where there is extraordinary austerity, sva-dharma, sacrifices and

kāmya-dharma.
Jiva's tika on ŚB 10.4. 40 tasmāt sarvātmanā rājan brāhmaṇān brahma-vādinaḥ

tapasvino yajna-śīlān gāś ca hanmo havir-dughāḥ
TRANSLATION O King, we shall therefore make all attempts to kill the Vedic
brāhmaṇas, the persons engaged in offering sacrifices and austerities, and the cows
that supply milk, from which clarified butter is obtained for the ingredients of
sacrifice.
With all effort (sarvātmanā) we will kill the brāhmaṇas.
Jiva's tika on ŚB 10.4. 45 te vai rajaḥ-prakṛtayas tamasā mūḍha-cetasaḥ satāṃ

vidveṣam ācerur ārād āgata-mṛtyavaḥ
TRANSLATION Surcharged with passion and bewildered by ignorance, the demons, who
were approaching their death, began the persecution of the saintly persons.
Because of their passionate nature, they went astray. Because of ignorance, they
could not see the correct path shown by the saintly. The result of their hatred is
shown: death was near.
Jiva's tika on ŚB 10.4. 46 āyuḥ śriyaṃ yaśo dharma lokān āśiṣa eva ca hanti
śreyāṃsi sarvāṇi puṃso mahad-atikramaḥ
TRANSLATION My dear King, when a man persecutes great souls, all his benedictions
of longevity, beauty, fame, religion, promotion to higher planets and blessings--
all excellences--will be destroyed.
The persecution (mahad-atikramaḥ) includes use of words also.

Chapter Five
Jiva's tika on ŚB 10.5.1–2 śrī-śuka uvāca nandas tv ātmaja utpanne jātāhlādo mahā-
manāḥ āhūya viprān veda-jnān snātaḥ śucir alankṛtaḥ
vācayitvā svastyayanaṃ jāta-karmātmajasya vai kārayām āsa vidhivat pitṛ-devārcanaṃ

tathā
TRANSLATION Śukadeva Gosvāmī said: when Kṛṣṇa appeared as his son, Nanda Mahārāja,
fully devoted, was overwhelmed by jubilation. After bathing and purifying himself
and dressing properly, he invited brāhmaṇas who knew how to recite Vedic mantras.
After having these qualified brāhmaṇas recite auspicious Vedic hymns, he arranged
to have the Vedic birth ceremony celebrated for his newborn child
according to the rules and regulations, and he also arranged for worship of the
devatās and forefathers.
He was absorbed in Kṛṣṇa (mahāmanāḥ), but now he was his son, he was overjoyed.
Previously it was said āviveśāṃśa-bhāgena mana: the Lord entered Vasudeva’s mind
with all his portions (SB 10.2.16) in a similar manner, Nanda became overcome with
special bhava. He had others do the ceremonies since he was stunned with bliss.
Jiva's tika on ŚB 10.5. 3 dhenūnāṃ niyute prādād viprebhyaḥ samalankṛte tilādrīn

sapta ratnaugha- śātakaumbhāmbarāvṛtān
TRANSLATION Nanda Mahārāja gave two million cows, completely decorated with cloth
and jewels, in charity to the brāhmaṇas. He also gave them seven hills of grain,
covered with jewels and with cloth decorated with golden embroidery.
A niyuta is a million. Kṣīrasvāmī explains this:
ekaṃ daśa śata sahasrāṇy ayutaṃ prayutākhya lakṣam atha niyutam
The sequence of numbers is 1, 10, 100, 1000, 10000 (ayuta), 100,000 (prayuta or
lakṣa), 1,000,000 (niyuta)
Why could he not give that much? Jiva's tika on ŚB 10.4. 4 kālena snāna-śaucābhyāṃ
saṃskārais tapasejyayā śudhyanti dānaiḥ santuṣṭyā dravyāṇy ātmātma-vidyayā
TRANSLATION O King, by the passing of time, land and other material possessions are
purified; by bathing, the body is purified; and by being cleansed, unclean things
are purified. By purificatory ceremonies, birth is purified; by austerity, the
senses are purified; and by worship, brāhmaṇas are purified, and by charity objects
are purified. By satisfaction, the mind is purified; and by self-realization, or
Kṛṣṇa consciousness, the soul is purified.
The verses describe what Nanda did out of love for his son. Land is purified by
time.
Jiva's tika on ŚB 10.5. 10 nava-kunkuma-kinjalka- mukha-pankaja-bhūtayaḥ balibhis

tvaritaṃ jagmuḥ pṛthu-śroṇyaś calat-kucāḥ
TRANSLATION Their lotus like faces extraordinarily beautiful, being decorated with
saffron kunkuma, the wives of the cowherd men hurried to the house of mother Yaśodā
with presentations in their hands with wide hips and moving breasts.
Their faces were beautiful because of the fresh kunkuma made of saffron and their
great joy. They came with gifts.
Jiva's tika on ŚB 10.5. 12 tā āśiṣaḥ prayunjānāś ciraṃ pāhīti bālake haridrā-cūrṇa-
tailādbhiḥ sincantyo ’janam ujjaguḥ
TRANSLATION Offering blessings to the newborn child, Kṛṣṇa, the wives and daughters
of the cowherd men said, “May you become the King of Vraja and long maintain all
its inhabitants.” They sprinkled a mixture of turmeric powder, oil and water upon
the birthless Supreme Lord and offered their prayers.
Out of joy they say, “May you protect the people.” Another version has jīva. “May
you live long.” This is uttered out of compassion. They sprinkled Viṣṇu (ajanam)
with water and turmeric for auspiciousness.
Jiva's tika on ŚB 10.5. 13 avādyanta vicitrāṇi vāditrāṇi mahotsave kṛṣṇe viśveśvare

’nante nandasya vrajam āgate
TRANSLATION Now that the unlimited Lord Kṛṣṇa, the master of the cosmic
manifestation, had arrived within the estate of Mahārāja Nanda, various types of
musical instruments resounded to celebrate the greatest festival.
Instruments played in the three worlds because Kṛṣṇa had arrived in Nanda’s Vraja.
The music was suitable for the desired pastimes, because it was full of the highest
prema.
Jiva's tika on ŚB 10.5. 14 gopāḥ parasparaṃ hṛṣṭā dadhi-kṣīra-ghṛtāmbubhiḥ
āsincanto vilimpanto navanītaiś ca cikṣipuḥ
TRANSLATION In joy the cowherd men sprinkled each other with a mixture of yogurt,
milk, ghee and water and then smeared each other with butter and threw butter
everywhere.
They slipped about because of the butter.
Jiva's tika on ŚB 10.5.15–16 nando mahā-manās tebhyo vāso ’lankāra-go-dhanam sūta-

māgadha-vandibhyo ye ’nye vidyopajīvinaḥ
tais taiḥ kāmair adīnātmā yathocitam apūjayat viṣṇor ārādhanārthāya sva-

putrasyodayāya ca
TRANSLATION The great-minded Mahārāja Nanda gave clothing, ornaments and cows in
charity to the cowherd men in order to please Viṣṇu, and thus he improved the
condition of his own son in all respects. He distributed charity to the sūtas, the
māgadhas, the vandīs, and men of all other professions, according to their
educational qualifications, and satisfied everyone’s desires.
He gave charity in order to please (arthāya) Viṣṇu by that worship and for the
welfare of his son. He decided, “May Viṣṇu be satisfied and may my son have
auspiciousness.”
Jiva's tika on ŚB 10.5. 17 rohiṇī ca mahā-bhāgā nanda-gopābhinanditā vyacarad

divya-vāsa-srak- kaṇṭhābharaṇa-bhūṣitā
TRANSLATION The most fortunate Rohiṇī, the mother of Baladeva, honored by Nanda
Mahārāja and Yaśodā, and dressed with valuable necklaces, garlands and cloth, was
busily moving about.
Rohiṇī was honored since by her coming his desire had been fulfilled. She moved
about doing activities for the great celebration.
Jiva's tika on ŚB 10.5. 19 gopān gokula-rakṣāyāṃ nirūpya mathurāṃ gataḥ
nandaḥ kaṃsasya vārṣikyaṃ karaṃ dātuṃ kurūdvaha
TRANSLATION Śukadeva Gosvāmī continued: Thereafter, my dear King Parīkṣit, O best

protector of the Kuru dynasty, Nanda Mahārāja appointed the local cowherd men to
protect Gokula and then went to Mathurā to pay the yearly taxes to King Kaṃsa.
When the child was born, out of fear of Kaṃsa and his evil cohorts, Nanda quickly
went to pay the tax.
Jiva's tika on ŚB 10.5. 20 vasudeva upaśrutya bhrātaraṃ nandam āgatam jnātvā datta-
karaṃ rājne yayau tad-avamocanam
TRANSLATION When Vasudeva heard that Nanda Mahārāja, his brother, had come to
Mathurā and already paid the taxes to Kaṃsa, he went to Nanda Mahārāja’s residence.
Vasudeva heard from others that Nanda had come. Through servants he learned that
Nanda had paid the taxes. He was anxious to hear news of his son. They were
brothers in the sense of being cousins. This is explained in Kṛṣṇa Sandarbha 115.
Jiva's tika on ŚB 10.4. 21 taṃ dṛṣṭvā sahasotthāya dehaḥ prāṇam ivāgatam prītaḥ
priyatamaṃ dorbhyāṃ sasvaje prema-vihvalaḥ
TRANSLATION When Nanda Mahārāja heard that Vasudeva had come, he was overwhelmed
with love and affection, being as pleased as if his body had regained its life.
Seeing Vasudeva suddenly present, he got up and embraced him with both arms.
On seeing Nanda, he became overcome with love.
Jiva's tika on ŚB 10.5. 22 pūjitaḥ sukham āsīnaḥ pṛṣṭvānāmayam ādṛtaḥ prasakta-dhīḥ

svātmajayor idam āha viśāmpate
TRANSLATION O Mahārāja Parīkṣit, having thus been received and welcomed by Nanda
Mahārāja with honor and kind words, Vasudeva sat down very peacefully and
inquired about his own two sons because of intense love for them.
Though Nanda was of lesser varṇa, he was elder. Thus he did not offer obeisances.
Vasudeva inquired with gentle words about his two sons. His affection is indicated.
Jiva's tika on ŚB 10.5. 23 diṣṭyā bhrātaḥ pravayasa idānīm aprajasya te prajāśāyā

nivṛttasya prajā yat samapadyata
TRANSLATION My dear brother Nanda Mahārāja, at an advanced age you had no son at
all and were hopeless of having one. Therefore, that you now have offspring is a
sign of great fortune.
Nanda’s desire for a son was not like that of ordinary people, but he would not
attain such a son without such strong desires (according to līlā).
Jiva's tika on ŚB 10.5. 24 diṣṭyā saṃsāra-cakre ’smin vartamānaḥ punar-bhavaḥ

upalabdho bhavān adya durlabhaṃ priya-darśanam
TRANSLATION It is also by good fortune to see you. I feel reborn since it is rare
to see dear friends in the wheel of saṃsāra.
I have taken birth again at this time, since meeting friends is rare in the wheel
in saṃsāra.
Jiva's tika on ŚB 10.5. 25 naikatra priya-saṃvāsaḥ suhṛdāṃ citra-karmaṇām oghena
vyūhyamānānāṃ plavānāṃ srotaso yathā
TRANSLATION Many planks and sticks, unable to stay together, are carried away by
the force of a river’s waves. Similarly, although we are intimately related with
friends and family members, we are unable to stay together because of our various
karmas.
Friends cannot always stay together (priya-saṃvāsaḥ).
Jiva's tika on ŚB 10.5. 26 kaccit paśavyaṃ nirujaṃ bhūry-ambu-tṛṇa-vīrudham
bṛhad vanaṃ tad adhunā yatrāsse tvaṃ suhṛd-vṛtaḥ
TRANSLATION My dear friend Nanda Mahārāja, in the huge forest where you are living
with your friends are the cows safe and are the water, grass and plants sufficient?
Are the cows were free of disease at this time. This indicates that previously they
had been ill. Jiva's tika on ŚB 10.5. 28 puṃsas tri-vargo vihitaḥ suhṛdo hy
anubhāvitaḥ na teṣu kliśyamāneṣu tri-vargo ’rthāya kalpate
TRANSLATION One’s religion, economic development and sense gratification, as

described in the Vedic literatures, are beneficial when wife and son are present.
Otherwise, if they are in distress, these three cannot offer any happiness.
Relatives freed by Kaṃsa had fled to other places out of fear. Since he could not
protect them, everything was useless.
Jiva's tika on ŚB 10.5. 29 śrī-nanda uvāca aho te devakī-putrāḥ kaṃsena bahavo

hatāḥ ekāvaśiṣṭāvarajā kanyā sāpi divaṃ gatā
TRANSLATION Nanda Mahārāja said: Alas, King Kaṃsa killed so many of your children,
born of Devakī. And your one daughter, the youngest child of all, entered the
heavenly planets.
You asked about the welfare of Vraja. Everything is fine there. But I cannot speak
of this because of your suffering. Thus Nanda laments in this verse for Vasudeva.
Aho indicates anguish.
Jiva's tika on ŚB 10.5. 31 śrī-vasudeva uvāca karo vai vārṣiko datto rājne dṛṣṭā
vayaṃ ca vaḥ neha stheyaṃ bahu-tithaṃ santy utpātāś ca gokule
TRANSLATION Vasudeva said: Since you have paid the annual taxes to Kaṃsa and have
also
seen me, do not stay in this place for many days. There may be some disturbances
in Gokula.
After paying the tax there was also fear of punishment. Viṣṇu Purāṇa also mentions
that he should not stay with his great wealth at that place. Bahu-titham means
extending over a long time.
Jiva's tika on ŚB 10.5. 32 śrī-śuka uvāca iti nandādayo gopāḥ proktās te śauriṇā
yayuḥ anobhir anaḍud-yuktais tam anujnāpya gokulam
TRANSLATION Śukadeva Gosvāmī said: After Vasudeva advised Nanda Mahārāja in this
way, Nanda Mahārāja and his associates, the cowherd men, took permission from
Vasudeva, yoked their bulls to the bullock carts, and departed for Gokula.
He yoked the bulls to the carts to go quickly. Special bulls were used.
Chapter Six
Jiva's tika on ŚB 10.6. 3 na yatra śravaṇādīni rakṣo-ghnāni sva-karmasu kurvanti

sātvatāṃ bhartur yātudhānyaś ca tatra hi
TRANSLATION Wherever people in any position perform chanting and hearing about the
devotees and the Lord while doing their duties, there cannot be any danger from bad
elements. Therefore there was no need for anxiety about Gokula while the Supreme
Lord was personally present.
Among those who have no relationship with the Lord and had demonic natures, one who
kills children could enter Gokula because of the Lord’s desire for pastimes.
Jiva's tika on ŚB 10.6. 4 sā khe-cary ekadotpatya pūtanā nanda-gokulam yoṣitvā

māyayātmānaṃ prāviśat kāma-cāriṇī
TRANSLATION
Once upon a time, Pūtanā Rākṣasī, who could move according to her desire and was
wandering in outer space, converted herself by mystic power into a very beautiful
woman and thus entered Gokula, the abode of Nanda Mahārāja.
She became a woman (yoṣitvā). She had fear of that beautiful child in the form of a
cowherd. She was unimpeded in travelling (kāma-cārinī).
Jiva's tika on ŚB 10.6.5–6 tāṃ keśa-bandha-vyatiṣakta-mallikāṃ bṛhan-nitamba-stana-

kṛcchra-madhyamām suvāsasaṃ kalpita-karṇa-bhūṣaṇatviṣollasat-kuntala-maṇḍitānanām
valgu-smitāpānga-visarga-vīkṣitair mano harantīṃ vanitāṃ vrajaukasām
amaṃsatāmbhoja-kareṇa rūpiṇīṃ gopyaḥ śriyaṃ draṣṭum ivāgatāṃ patim
TRANSLATION Her hips were full, her breasts were large and firm, seeming to oppress
her slim waist, and she was dressed very nicely. Her hair, adorned with a garland
of jasmine flowers, was scattered about her beautiful face effulgent with her
swaying earrings. When she smiled very attractively, glancing upon everyone, her
beauty drew the attention of all the inhabitants of Vraja. When the gopīs saw her,
they thought that the beautiful goddess of fortune, holding a lotus flower in her
hand, had come to see her husband.
The gopīs thought she was the wealth of the universe (śriyam), since she held
lotuses in her hands. Why would she come? She seemed to be looking for her husband,
or to bless some pious person who had taken shelter of her. That person was Kṛṣṇa
alone. Thus she could not be stopped from approaching him
Jiva's tika on ŚB 10.6. 7 bāla-grahas tatra vicinvatī śiśūn yadṛcchayā nanda-gṛhe

’sad-antakam bālaṃ praticchanna-nijoru-tejasaṃ dadarśa talpe ’gnim ivāhitaṃ bhasi
TRANSLATION While searching for small children, Pūtanā, whose business was to kill
them, entered the house of Nanda Mahārāja unobstructed, having been sent by the
superior potency of the Lord. She entered Nanda Mahārāja’s room, where she saw the
child sleeping in bed, his power covered like a fire covered by ashes.
The word bāla-grahaḥ is not in the feminine since it belongs to a class of words
which retain their original gender when used as an adjective (even if the object
they describe is female.) She searched out babies in Gokula, without having to make
effort (yadṛcchayā), since she was inspired by the līlā-śakti (beyond her own
efforts). Suddenly coming to Nanda’s house while searching, she saw Kṛṣṇa on the
bed. An example is given. He was like a fire covered by ashes.
Jiva's tika on ŚB 10.6. 8 vibudhya tāṃ bālaka-mārikā-grahaṃ carācarātmā sa

nimīlitekṣaṇaḥ anantam āropayad ankam antakaṃ yathoragaṃ suptam abuddhi-rajju-dhīḥ
TRANSLATION The Lord, understanding that Pūtanā was expert in killing small
children, closed his eyes. Pūtanā took him on her lap him though he was to be her
destruction, just as an unintelligent person places a sleeping snake on his lap,
thinking the snake to be a rope.
He was Paramātmā (ātmā) of all beings. She, thinking him otherwise, placed the
child, who was unlimited and her death, on her lap. Jiva's tika on ŚB 10.6. 10
tasmin stanaṃ durjara-vīryam ulbaṇaṃ ghorānkam ādāya śiśor dadāv atha gāḍhaṃ
karābhyāṃ bhagavān prapīḍya tatprāṇaiḥ samaṃ roṣa-samanvito ’pibat
TRANSLATION On that very spot, the fiercely dangerous Rākṣasī took Kṛṣṇa on her lap
and pushed her breast into his mouth though her breast was smeared with a
dangerous, immediately effective poison .The Supreme Lord, becoming very angry,
squeezed her breast hard with both hands and sucked out her life.
Her breast was full of poison which was terrible and effective. She pulled Kṛṣṇa
to her breast. He squeezed her breast in anger, to drink her milk. Jiva's tika on
ŚB 10.6. 11 sā munca muncālam iti prabhāṣiṇī niṣpīḍyamānākhila-jīva-marmaṇi vivṛtya
netre caraṇau bhujau muhuḥ prasvinna-gātrā kṣipatī ruroda ha
TRANSLATION Unbearably pressed in every vital point, the demon Pūtanā began to cry,
“Please leave me, leave me! Suck my breast no longer!” Perspiring, her eyes wide
open and her arms and legs flailing, she cried very loudly again and again.
He killed her by his anger. The power of his anger drank the poison. He did not do
it personally.
Jiva's tika on ŚB 10.6. 12 tasyāḥ svanenātigabhīra-raṃhasā sādrir mahī dyauś ca

cacāla sa-grahā rasā diśaś ca pratinedire janāḥ petuḥ kṣitau vajra-nipāta-śankayā
TRANSLATION As Pūtanā screamed loudly and forcefully, the earth with its mountains,
outer space with its planets, and the lower planets trembled and echoed the sound.
All directions vibrated, and people fell on the earth, fearing that thunderbolts
were falling upon them.
The earth and lower planets trembled and echoed the sound and the directions echoed
the sound. The people had never heard such a loud sound and thus fell to the
ground.
Jiva's tika on ŚB 10.6. 13 niśā-carītthaṃ vyathita-stanā vyasur vyādāya keśāṃś

caraṇau bhujāv api prasārya goṣṭhe nija-rūpam āsthitā vajrāhato vṛtra ivāpatan nṛpa
TRANSLATION In this way the demon Pūtanā, pained in her breast, lost her life. O
King Parīkṣit, opening her mouth wide and spreading her arms, legs and hair, she
fell down in
the pasturing ground in her original form just as Vṛtrāsura had fallen when struck
by the thunderbolt of Indra.
Though the Lord was angry, he did not deviate from his quality of mercy. She fell
in a place used for keeping the cows for milking (goṣṭhe), not where the cows
lived, since it described that the trees were crushed.
Jiva's tika on ŚB 10.6. 14 patamāno ’pi tad-dehas tri-gavyūty-antara-drumān

cūrṇayām āsa rājendra mahad āsīt tad adbhutam
TRANSLATION O King Parīkṣit, when the gigantic body of Pūtanā fell to the ground,
it smashed all the trees within a distance of twelve miles. This was most
astonishing.
It was astonishing that the body crushed the trees, but excluded men and animals.
This was the power of the Lord.
Jiva's tika on ŚB 10.6.15–17 īṣā-mātrogra-daṃṣṭrāsyaṃ giri-kandara-nāsikam gaṇḍa-

śaila-stanaṃ raudraṃ prakīrṇāruṇa-mūrdhajam
andha-kūpa-gabhīrākṣaṃ pulināroha-bhīṣaṇam baddha-setu-bhujorv-anghri śūnya-toya-

hradodaram
santatrasuḥ sma tad vīkṣya gopā gopyaḥ kalevaram pūrvaṃ tu tan-niḥsvanita- bhinna-
hṛt-karṇa-mastakāḥ
TRANSLATION The Rākṣasī’s mouth was full of teeth, each resembling the front of a
plow, her nostrils were deep like mountain caves, and her breasts resembled big
slabs of stone fallen from a hill. Her scattered hair was the color of copper. The
sockets of her eyes appeared like deep blind wells, her fearful thighs resembled
the banks of a river, her arms, legs and feet seemed like big bridges, and her
abdomen appeared like a dried-up lake. The hearts, ears and heads of the cowherd
men and women were already shocked by the Rākṣasī’s screaming, and when they saw
the fierce wonder of her body, they were even more frightened.
All the cowherd people were overcome with lamentation.
Jiva's tika on ŚB 10.6. 21
gopyaḥ saṃspṛṣṭa-salilā angeṣu karayoḥ pṛthak nyasyātmany atha bālasya bīja-nyāsam

akurvata
TRANSLATION The gopīs first performed ācamana. They purified their bodies and hands
with the nyāsa-mantra and then applied the same mantra upon the body of the child.
The bījas were the first syllable of a name like Aja with an anusvāra.
Jiva's tika on ŚB 10.6.22–23 avyād ajo ’nghri maṇimāṃs tava jānv athorū yajno
’cyutaḥ kaṭi-taṭaṃ jaṭharaṃ hayāsyaḥ hṛt keśavas tvad-ura īśa inas tu kaṇṭhaṃ
viṣṇur bhujaṃ mukham urukrama īśvaraḥ kam
cakry agrataḥ saha-gado harir astu paścāt tvat-pārśvayor dhanur-asī madhu-hājanaś

ca koṇeṣu śankha urugāya upary upendras tārkṣyaḥ kṣitau haladharaḥ puruṣaḥ samantāt
TRANSLATION May Aja protect your legs, may Maṇimān protect your knees, Yajna your
thighs, Acyuta the upper part of your waist, and Hayagrīva your abdomen. May Keśava
protect your heart, Īśa your chest, the sun-god your neck, Viṣṇu your arms,
Urukrama your face, and Īśvara your head. May Cakrī protect you from the front; may
Hari, the carrier of the club, protect you from the back; and may the carrier of
the bow, who is known as the enemy of Madhu, protect one side and may Ajana, the
carrier of the sword, protect your other side. May Urugāya, the carrier of the
conchshell, protect you from all corners; may Upendra with Garuḍa protect you from
above; may Haladhara protect you on the ground; and may Puruṣottama protect you on
all sides.
Case ending of anghri and jānu are dropped according to the rule supām suluk.
(Pāṇini 7.1.39) May Upendra along with Tārksa protect you. Puruṣa refers to he who
glances over prakṛti.
Jiva's tika on ŚB 10.6.25–26 pṛśnigarbhas tu te buddhim ātmānaṃ bhagavān paraḥ
krīḍantaṃ pātu govindaḥ śayānaṃ pātu mādhavaḥ
vrajantam avyād vaikuṇṭha āsīnaṃ tvāṃ śriyaḥ patiḥ bhunjānaṃ yajnabhuk pātu sarva-
graha-bhayankaraḥ
TRANSLATION May Pṛśnigarbha protect your intelligence, and Bhagavān your soul.
While you are playing, may Govinda protect you, and while you are sleeping may
Mādhava protect you. May Vaikuṇṭha protect you while you are walking, and may
Nārāyaṇa, the husband of the goddess of fortune, protect you while you are sitting.
Similarly, may Yajnabhuk, protect you while you enjoy life. May all these forms
protect you from the bad influence of planets.
Bhagavān paraḥ means Svayam Bhagavān. The subtle meaning here is that the
expansions should protect Kṛṣṇa’s limbs since the expansions are the limbs in his
possession and Svayam Bhagavān should protect himself (ātmānam) since he is the
possessor of the limbs.
Jiva's tika on ŚB 10.6.27–29 ḍākinyo yātudhānyaś ca kuṣmāṇḍā ye ’rbhaka-grahāḥ

bhūta-preta-piśācāś ca yakṣa-rakṣo-vināyakāḥ
koṭarā revatī jyeṣṭhā pūtanā mātṛkādayaḥ unmādā ye hy apasmārā deha-prāṇendriya-

druhaḥ
svapna-dṛṣṭā mahotpātā vṛddhā bāla-grahāś ca ye sarve naśyantu te viṣṇor nāma-

grahaṇa-bhīravaḥ
TRANSLATION Dākinīs, Yātudhānīs, Kuṣmāṇḍas, Arbhaka-grahas, Bhūtas, Pretas,

Piśācas, Yakṣas, Rākṣasas and Vināyakas, as well as witches like Koṭarā, Revatī,
Jyeṣṭhā, Pūtan, the Mātṛkās, and Bāla-grahas, who give trouble to the body, the
life air and the senses, loss of memory, madness, bad dreams and great
disturbances, should be destroyed since they are afraid of the names of Viṣṇu.
The avatāras of the different limbs take the form of a protective circle around the
body. Bāla-grahāḥ is repeated (arbhaka-grahāḥ) because children have intense fear
of them.
Jiva's tika on ŚB 10.6. 31 tāvan nandādayo gopā mathurāyā vrajaṃ gatāḥ vilokya
pūtanā-dehaṃ babhūvur ativismitāḥ
TRANSLATION Meanwhile, all the cowherd men, headed by Nanda Mahārāja, returned from
Mathurā, and when they saw on the way the gigantic body of Pūtanā lying dead, they
were struck with great wonder.
They understood at a distance by seeing, and somewhat by hearing from others.
Jiva's tika on ŚB 10.6. 33 kalevaraṃ paraśubhiś chittvā tat te vrajaukasaḥ dūre

kṣiptvāvayavaśo nyadahan kāṣṭha-veṣṭitam
TRANSLATION Some inhabitants of Vraja cut the gigantic body of Pūtanā into pieces
with the help of axes. Then throwing it far away piece by piece, they covered the
pieces with wood and burned them to ashes.
Low born inhabitants burned the body.
Jiva's tika on ŚB 10.6. 34 dahyamānasya dehasya dhūmaś cāguru-saurabhaḥ utthitaḥ

kṛṣṇa-nirbhukta- sapady āhata-pāpmanaḥ
TRANSLATION Because Kṛṣṇa had sucked the breast of Pūtanā, when he killed her she
was immediately freed of all material contamination. When her gigantic body was
being burnt, the smoke emanating from her body was fragrant like aguru incense.
Anyone who smelled this smoke had their sinful reactions destroyed.
The smoke had become fragrant.
Jiva's tika on ŚB 10.6.35–36 pūtanā loka-bāla-ghnī rākṣasī rudhirāśanā jighāṃsayāpi

haraye stanaṃ dattvāpa sad-gatim
kiṃ punaḥ śraddhayā bhaktyā kṛṣṇāya paramātmane yacchan priyatamaṃ kiṃ nu raktās
tan-mātaro yathā
TRANSLATION
Pūtanā was always hankering for the blood of human children, and with that desire
she came to kill Kṛṣṇa; but because she offered her breast to him, she attained
him. What then is to be said of those who had faith or devotion for Kṛṣṇa and who
offer something very dear, as a mother offers something to a child?
By species she was a Rākṣasī, but she was also a killer of children, and as well a
drinker of blood. The sequence of descriptive words is increasingly uncivilized.
She offered her breast to Hari, who had the intention of taking away (harati) her
faults. What to speak giving with external hatred to Paramātmā who gives general
benefit by giving power of knowledge and action to almost dead internal and
external senses, she gave to Kṛṣṇa, who naturally attracts all hearts to himself by
revelation of his ocean of qualities. Even a limited amount of his qualities give
benefit to persons like Pūtanā. She attained Kṛṣṇa, the goal of the devotees (sad-
gatim).
How much more will happen if one offers with faith? And how much more will happen
if one offers with bhakti or devotion. The word priyatamam also indicates degrees.
How much more will happen if one offers with affection something dear to Kṛṣṇa, if
one offers with great affection what is dearer and if one offers with the highest
affection what is dearest? And what to speak of the result for those whose very
life is Kṛṣṇa, who are only happy with his happiness? That is the intention of
saying kim punaḥ and then kim nu. Then what to speak of giving as a mother? Thus
the position of mother is established as supreme. The example of gopīs in madhura-
rasa is not given because that kind of affection is not relevant here – at the time
of feeding children, it is the mothers who show the greatest attraction to their
children.
Jiva's tika on ŚB 10.6.37–38 padbhyāṃ bhakta-hṛdi-sthābhyāṃ vandyābhyāṃ loka-

vanditaiḥ angaṃ yasyāḥ samākramya bhagavān api tat-stanam yātudhāny api sā svargam
avāpa jananī-gatim kṛṣṇa-bhukta-stana-kṣīrāḥ kim u gāvo ’nu mātaraḥ
TRANSLATION Kṛṣṇa, who stepped on Pūtanā’s limbs with his feet which are situated
within the heart of the pure devotees and which are worthy of praise by great
devotees like Brahmā and Śiva, drank from Pūtanā’s breast. That witch attained his
abode as a
nurse. What can be said then of the cows and elder gopīs whose breast milk was
drunk by Kṛṣṇa?
“If she was so evil, how did she attain Kṛṣṇa?” If one sees his powers, it is not
astonishing. Though this can be said, two verses show that something more
astonishing also happened by giving the details. He stepped on Pūtanā with his feet
which are situated in the hearts of devotees (but not directly contacted by them)
and not others. His feet are so exalted that they are suitable to be worshipped by
all people including even great devotees like Brahmā and Śiva, though even they
cannot serve him directly and touch those feet. But when he drank from her breast,
she attained him. How astonishing! The cause is his mercy, evoked because she
imitated the mood of a mother. Sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā:
You have already arranged to give yourself to Pūtanā and her family members in
exchange for her disguising herself as a devotee. (SB 10.14.35)
aho bakī yaṃ stana-kāla-kūṭaṃ jighāṃsayāpāyayad apy asādhvī lebhe gatiṃ dhātry-
ucitāṃ tato ’nyaṃ kaṃ vā dayāluṃ śaraṇaṃ vrajema
Alas, how shall I take shelter of one more merciful than he who granted the
position of mother to a she-demon [Pūtanā] although she was unfaithful and she
prepared deadly poison to be sucked from her breast? (SB 3.2.23)
She attained Kṛṣṇa’s planet (svargam). Svarga refers to the place of highest
happiness (not the heavenly planet) as is also seen in the following verse. Brahmā
bhavo loka-pālāḥ svar-vāsaṃ me ’bhikānkṣiṇaḥ: Brahmā, Śiva and all other planetary
rulers are now praying for me to resume my residence in Vaikuṇṭha. (SB 11.7.1)
She did not attain a place in the material world:
ya etat pūtanā-mokṣaṃ kṛṣṇasyārbhakam adbhutam śṛṇuyāc chraddhayā martyo govinde

labhate ratim
Any person who hears with faith and devotion about how Kṛṣṇa, the Supreme Lord,
killed Pūtanā, and who thus invests his hearing in such childhood pastimes of
Kṛṣṇa, certainly attains attachment for Govinda, the supreme, original person.
(SB 10.6.44)
She attained Kṛṣṇa for it will be said sa-kulā tvām eva devāpitā: you have already
arranged to give yourself to Pūtanā and her family members. (SB 10.14.35) That
place called Gokula is not part of the material world. Kṛṣṇa Upaniṣad says gokulaṃ
vanavaikuṇṭham: Gokula is Vaikuṇṭha with forests. Brahma-saṃhitā says gokokulākhyaṃ
mahat padam: this highest place is called Gokula. Brahma-samhitā describes that the
walls are made of cintāmaṇi. The place of Kṛṣṇa called Goloka is famous:
goloka eva nivassaty akhilātma-bhūto govindam ādi-puruṣaṃ ṭam ahaṃ bhajāmi
I worship the Supreme Lord Govinda who, though regarding all inhabitants everywhere
as his very self, resides only in Goloka. (Brahma-saṃhitā)
She attained the position of a mother (jananī-gatim). This means that she attained
the position of a nurse who can care for the Lord like Yaśodā. Obtaining a position
as a mother of some other form of the Lord is ruled out, for it will be said “You
offered yourself to her.” (SB 10.14.35) Lebhe gatiṃ dhātry-ucitāṃ tato ’nyaṃ: she
attained the position suitable for a nurse and none other. (SB 3.2.23) “But it says
in the verse that she attained the position of a mother, not a nurse.” No, it is
also said that Pūtanā attained the position of a nurse, since the verse indicates
the greater fortune of the cows and mothers who fed Kṛṣṇa milk (during the Brahmā-
mohana pastime). The cows are secondary and the mothers are the primary subjects.
Instead of nu mātraḥ the words can be taken as anumātaraḥ (secondary mothers). Or
the meaning can be “What to speak of the cows who acted as mothers.” By this
expression Yaśodā is placed above all others. This may also be concluded since
Kṛṣṇa only pretended to drink Pūtanā’s milk. This is indicated by using the work
kṣīra (milk) in the last line. He did not drink milk from Pūtanā’s breast whereas
he drank milk from the cows and gopīs.
Jiva's tika on ŚB 10.6.39–40 payāṃsi yāsām apibat putra-sneha-snutāny alam bhagavān

devakī-putraḥ kaivalyādy-akhila-pradaḥ
tāsām avirataṃ kṛṣṇe kurvatīnāṃ sutekṣaṇam na punaḥ kalpate rājan saṃsāro ’jnāna-
sambhavaḥ
TRANSLATION
Kṛṣṇa, son of Devakī, the bestower of many benedictions, including liberation,

drank the milk of those cows and gopīs, which flowed with the highest parental
affection. O king! These cows and women who took Kṛṣṇa as their son constantly were
not destined for saṃsāra, which produces ignorance.
Two verses clarify the meaning of svargam mentioned in the previous verse. The Lord
gives all benedictions including liberation. To persons with material desires he
gives artha, dharma and kāma and not his spiritual form. To persons desiring
liberation he gives kaivalya, his spiritual form as unqualified Brahman, with
attainment of identity with the Lord, without realization of Bhagavān with
qualities. Bhagavān gives to devotees’ realization of his form as Bhagavān but not
his form as a son which evokes special possessiveness and special prema. He was the
son of Devakī by birth only. Pitarau nānvavindetāṃ kṛṣṇodārārbhakehitam: although
Kṛṣṇa was so pleased with Vasudeva and Devakī that he descended as their son, they
could not enjoy Kṛṣṇa’s magnanimous childhood pastimes. (SB 10.8.47) Devakī did not
care for Kṛṣṇa in the praiseworthy mood of Yaśodā. He drank excessively (alam) the
milk of the cows and gopīs which flowed with parental affection. Thus the cows and
gopīs are shown to have the deepest and most abundant affection.
itthaṃ satāṃ brahma-sukhānubhūtyā dāsyaṃ gatānāṃ para-daivatena māyāśritānāṃ nara-

dārakeṇa sākaṃ vijahruḥ kṛta-puṇya-punjāḥ
Neither those who are engaged in self-realization, appreciating the Brahman

effulgence of the Lord, nor those engaged in devotional service while accepting the
Supreme Lord as master, nor those who are under the clutches of māyā, thinking of
the Lord an ordinary person, can understand that certain exalted personalities,
after accumulating volumes of pious activities, are now playing with the Lord in
friendship as cowherd boys. (SB 10.12.11)
Saṃsāra producing ignorance will not occur for them since they have far surpassed
jnāna. They cannot be touched by saṃsāra because the pure devotee is most rare.
Such a devotee is rarer than the jnānī:
muktānām api siddhānāṃ nārāyaṇa-parāyaṇaḥ sudurlabhaḥ praśāntātmā koṭiṣv api mahā-

mune
O great sage, among many millions who are liberated and perfect in knowledge of
liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are
fully peaceful, are extremely rare. (SB 6.14.5)
They have constant devotion to Kṛṣṇa as a son. This means that Kṛṣṇa is constantly
with them because of their devotion.
Jiva's tika on ŚB 10.6. 41 kaṭa-dhūmasya saurabhyam avaghrāya vrajaukasaḥ kim idaṃ

kuta eveti vadanto vrajam āyayuḥ
TRANSLATION Upon smelling the fragrance of the smoke emanating from Pūtanā’s
burning body, many inhabitants of Vrajabhūmi in distant places were astonished.
“Where is this fragrance coming from?” they asked and went to Vraja.
Inhabitants who had gone elsewhere before the occurrence of these events spoke in
this way. They now returned, having heard from those that had already come.
Jiva's tika on ŚB 10.6. 44 ya etat pūtanā-mokṣaṃ kṛṣṇasyārbhakam adbhutam śṛṇuyāc

chraddhayā martyo govinde labhate ratim
TRANSLATION Any person who hears with faith Kṛṣṇa’s remarkable pastime of
liberating Pūtanā attains attachment for Govinda.
Anyone who hears Pūtanā’s liberation from enjoyment of the material world when
Kṛṣṇa was a child will develop attraction to Govinda, the protector of Gokula, in
all his ages of kaūmāra, paugaṇḍa and kaiśora.
Chapter Seven
Jiva's tika on ŚB 10.7.1–2 śrī-rājovāca yena yenāvatāreṇa bhagavān harir īśvaraḥ

karoti karṇa-ramyāṇi mano-jnāni ca naḥ prabho
yac-chṛṇvato ’paity aratir vitṛṣṇā sattvaṃ ca śuddhyaty acireṇa puṃsaḥ bhaktir

harau tat-puruṣe ca sakhyaṃ
tad eva hāraṃ vada manyase cet
TRANSLATION O Lord! Hearing about the Lord – who is full of all qualities, who is
the destroyer of suffering and the attractor of the senses, who through his
appearance causes pleasure to the ears and great attraction to the mind – destroys
all disinterest in the topics about him and all thirst for material enjoyment, and
produces prema for the attractive Lord and friendship with the devotees. Please
speak of the Lord’s pastimes if you think I am qualified.
Hearing that the result of hearing about the pastimes beginning from his birth
would produce rati, experiencing those pastimes as an uddīpana, he manifested the
highest bliss. Thus he again asks questions in three verses. The topics are
pleasure to the ears. Parīkṣit realized their sweetness. Please speak of the
pastimes which are like a necklace on the heart.
TEXT 3 athānyad api kṛṣṇasya tokācaritam adbhutam mānuṣaṃ lokam āsādya taj-jātim
anurundhataḥ
TRANSLATION Please describe other astonishing childhood pastimes of Kṛṣṇa, who

appeared on this planet earth and identified himself completely with those
pastimes.
I have not been fully satisfied. Speak other pastimes of his boyhood.
TEXT 4 śrī-śuka uvāca kadācid autthānika-kautukāplave janmarkṣa-yoge samaveta-
yoṣitām vāditra-gīta-dvija-mantra-vācakaiś cakāra sūnor abhiṣecanaṃ satī
TRANSLATION Śukadeva Gosvāmī said: After three months, on the occasion of a bath
for the child when he could raise himself in bed, when the moon was in Rohiṇī
constellation, Yaśodā, expert in ceremonies, performed the bathing ceremony for her
only son with the assembled women, to the accompaniment of music, singing and
brāhmaṇas’ chanting.
She had the women sprinkle him with water, using tips of kuśa grass.
TEXT 5 nandasya patnī kṛta-majjanādikaṃ vipraiḥ kṛta-svastyayanaṃ supūjitaiḥ

annādya-vāsaḥ-srag-abhīṣṭa-dhenubhiḥ sanjāta-nidrākṣam aśīśayac chanaiḥ
TRANSLATION Yaśodā, after drying her child and having auspicious ceremonies
performed by brāhmaṇas, who were honored with food, utensils, cloth, garlands,
precious objects and cows, gently put the child to sleep since his eyes had closed.
The brāhmaṇas were honored with food and utensils.
TEXT 6 autthānikautsukya-manā manasvinī samāgatān pūjayatī vrajaukasaḥ naivāśṛṇod

vai ruditaṃ sutasya sā rudan stanārthī caraṇāv udakṣipat
TRANSLATION The liberal mother Yaśodā, absorbed in celebrating the utthāna

ceremony, was busy receiving guests, worshiping them with all respect and offering
them clothing, cows, garlands and grains. Thus she could not hear the child crying
for his mother. At that time, the child Kṛṣṇa, demanding to drink the milk of his
mother’s breast, angrily threw his legs upward.
He desired to drink his mother’s milk. This is a special pastime of his infant
years.
TEXT 7 adhaḥ-śayānasya śiśor ano ’lpakapravāla-mṛdv-anghri-hataṃ vyavartata

vidhvasta-nānā-rasa-kupya-bhājanaṃ vyatyasta-cakrākṣa-vibhinna-kūbaram
TRANSLATION While he was lying beneath the cart sleeping, the cart, filled with
utensils made of many metals, when touched by his small, tender foot, was
destroyed. Its many metal utensils were scattered here and there, the axel and
wheels turned over, and the yoke split.
This is the story of defeating the cart demon. Brahmāṇḍa Purāṇa describes that,
because the demon entered the cart, the wheel sank into the earth, so that, though
the cart was high, he could touch it with his little foot.
TEXT 10 na te śraddadhire gopā bāla-bhāṣitam ity uta aprameyaṃ balaṃ tasya

bālakasya na te viduḥ
TRANSLATION Even the cowherds did not believe the words of the children. They were
unaware that Kṛṣṇa had unlimited power.
The cowherd who had full parental sentiments did not believe the children.
TEXT 17 viprā mantra-vido yuktās tair yāḥ proktās tathāśiṣaḥ tā niṣphalā

bhaviṣyanti na kadācid api sphuṭam
TRANSLATION The brāhmaṇas, who were expert in chanting the Vedic hymns, were
devotees. Thus whatever blessings they spoke were certainly never fruitless.
What they said as blessings became true. This illustrates that those who respect
brāhmaṇas have their blessings fulfilled.
TEXT 19 bhūmau nidhāya taṃ gopī vismitā bhāra-pīḍitā mahā-puruṣam ādadhyau jagatām
āsa karmasu
TRANSLATION Astonished and afflicted by his weight, Yaśodā placed Kṛṣṇa on the
earth. She surrendered to the Lord of the universe and engaged in auspicious rites
to protect him.
He was the lord of the universe (mahā-puruṣam). Yaśodā’s performance of auspicious

rites was caused by her parental affection.
eṣāṃ ghoṣa-nivāsinām uta bhavān kiṃ deva rāteti naś ceto viśva-phalāt phalaṃ tvad-
aparaṃ kutrāpy ayan muhyati sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā yad-
dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte
O Lord! What can you give to the people of Vraja whose houses, possessions,
friends, dear ones, bodies, sons, life airs and hearts are dedicated only to you,
since there is nothing superior to you or Vraja (which you have already given)?
Thinking of this, my mind becomes bewildered. You awarded yourself even to Pūtanā
and her family members because she wore the disguise of a nurse. (SB 10.14.35)
Though Pūtanā’s actions were inspired by Kaṃsa, who wanted Kṛṣṇa dead, Kṛṣṇa
responded to her actions with mercy. How much more he responded to Yaśodā’s
actions.
TEXT 27 tam aśmānaṃ manyamāna ātmano guru-mattayā gale gṛhīta utsraṣṭuṃ nāśaknod
adbhutārbhakam
TRANSLATION Because of Kṛṣṇa’s weight, Tṛṇāvarta considered Kṛṣṇa to be a sapphire

mountain. But because Kṛṣṇa had caught the demon’s neck, the demon was unable to
throw him off. He therefore considered the child extraordinary.
The word aśmavantam means a stone or mountain, but drops the syllable va for meter
according to the rule yuvor anākau. (Pāṇini 7.1.1)
TEXT 31 aho batāty-adbhutam eṣa rakṣasā bālo nivṛttiṃ gamito ’bhyagāt punaḥ hiṃsraḥ
sva-pāpena vihiṃsitaḥ khalaḥ sādhuḥ samatvena bhayād vimucyate
TRANSLATION It is most astonishing that although this innocent child was taken away
by the Rākṣasa to be eaten, he has returned without having been killed or even
injured. Because this demon was envious, cruel and sinful, he has been killed for
his own sinful activities. This is the law of nature. An innocent devotee is always
protected by the Supreme Lord, and a sinful person is always vanquished for his
sinful life.
The devotee is freed from fear (vimucyate). TEXT 32 kiṃ nas tapaś cīrṇam
adhokṣajārcanaṃ
pūrteṣṭa-dattam uta bhūta-sauhṛdam yat samparetaḥ punar eva bālako diṣṭyā sva-
bandhūn praṇayann upasthitaḥ
TRANSLATION Nanda Mahārāja and the others said: We must previously have performed
austerities for a very long time, and worshiped the Supreme Lord by performing
pūrtas, iṣṭas, charitable acts, and showing friendship to all beings, for this boy,
as if returning from death, has come here, giving life to his relatives.
They had performed austerities to please the Lord.
TEXTS 35–36 pīta-prāyasya jananī sutasya rucira-smitam mukhaṃ lālayatī rājan

jṛmbhato dadṛśe idam
khaṃ rodasī jyotir-anīkam āśāḥ sūryendu-vahni-śvasanāmbudhīṃś ca dvīpān nagāṃs tad-

duhitčr vanāni bhūtāni yāni sthira-jangamāni
TRANSLATION When the child Kṛṣṇa was almost finished drinking, Yaśodā was about to
kiss his smiling face, the baby yawned, and mother Yaśodā saw in his mouth the
universe. She saw the whole sky, the higher planetary systems and the earth, the
luminaries, the directions, the sun, the moon, fire, air, the seas, islands,
mountains, rivers, forests, and all kinds of living entities, moving and nonmoving.
Pīta-prayasya means the child was almost finished drinking milk. Since we have seen
it, it must be true. The power of his form by acintya-śakti is shown.
Chapter Eight TEXT 2 taṃ dṛṣṭvā parama-prītaḥ pratyutthāya kṛtānjaliḥ

ānarcādhokṣaja-dhiyā praṇipāta-puraḥsaram
TRANSLATION When Nanda Mahārāja saw Gargamuni present at his home, he was most
pleased. He stood up and received him with folded hands. He worshipped him, seeing
him like the Supreme Lord while offering respects in front of him.
Nanda worshipped Garga with devotion, as if he were the Supreme Lord (adhikṣaja-
dhiyā), since he saw that the Lord dwelled within Garga.
TEXT 5 jyotiṣām ayanaṃ sākṣād yat taj jnānam atīndriyam praṇītaṃ bhavatā yena pumān
veda parāvaram
TRANSLATION O great saintly person, you have compiled the astrological knowledge by
which one gains knowledge which is beyond the normal senses and by which anyone can
know the past and future.
Ayanam means motion of the planets and consequently knowledge of that or what
causes that movement. Thus astrology means that which produces knowledge of the
movement of planets. You have made this knowledge of the planets into astrology
scriptures. What type of knowledge is this? There are other practices of knowledge
but this produces knowledge unattainable by the senses.
TEXT 6 tvaṃ hi brahma-vidāṃ śreṣṭhaḥ saṃskārān kartum arhasi bālayor anayor nčṇāṃ
janmanā brāhmaṇo guruḥ
TRANSLATION Because you are the best of the knowers of the Vedas and are a brāhmaṇa
by birth, and thus a guru for all human beings, you should perform the saṃskāras
for the two boys.
You are a brāhmaṇa by birth (janmanā).
TEXTS 8–9 kaṃsaḥ pāpa-matiḥ sakhyaṃ tava cānakadundubheḥ devakyā aṣṭamo garbho na
strī bhavitum arhati
iti sancintayan chrutvā devakyā dārikā-vacaḥ api hantā gatāśankas tarhi tan no
’nayo bhavet
TRANSLATION Kaṃsa, with an evil mind, considering that you are the friend of
Vasudeva, and that the eighth child of Devakī was not a female, and hearing the
words of Durgā
that the child had been born elsewhere, not in the prison, will be suspicious you
and come here. Therefore it is not safe to do the saṃskāra. Kaṃsa has an evil mind
(hanta). Api indicates possibility. Thus in the sentence it means “if.” If Kaṃsa,
the killer, suspects something, then my doing the saṃskāras will give very opposite
results (anayaḥ).
TEXT 12 śrī-garga uvāca ayaṃ hi rohiṇī-putro ramayan suhṛdo guṇaiḥ ākhyāsyate rāma
iti balādhikyād balaṃ viduḥ yadūnām apṛthag-bhāvāt sankarṣaṇam uśanty api
TRANSLATION Gargamuni said: This child, the son of Rohiṇī, will give all happiness
to his relatives and friends by his transcendental qualities. Therefore he will be
known as Rāma. And because he will manifest extraordinary bodily strength, he will
also be known as Bala. Moreover, because he unites two families—Vasudeva’s family
and the family of Nanda Mahārāja—he will be known as Sankarṣaṇa.
Since Balarāma will unite the Yadus, because they will think of common ancestry, he
will be called Sankarṣaṇa. That Vasudeva and Nanda are called Yadus is stated by
Balarāma when he went from Dvārakā to Vraja.
pratyuvāca tato rāmaḥ sarvān tan abhitaḥ sthitān yadaveṣvapi sarveṣu bhavanto mama
bāndahvāḥ Balarāma then replied to Nanda and others standing around him, “Among all
the Yādavas, you are my friends.” Hari-vaṃśa
The cowherds were actually born in the Yadu dynasty. This is explained in Kṛṣṇa
Sandarbha.
TEXT 13 āsan varṇās trayo hy asya gṛhṇato ’nuyugaṃ tanūḥ śuklo raktas tathā pīta
idānīṃ kṛṣṇatāṃ gataḥ
TRANSLATION Your son Kṛṣṇa appeared in previous yugas (according to the avatāra he
worshipped) with three different colors—white, red and yellow—and now he has
appeared in a blackish color.
The literally meaning is this. Yuga after yuga, time after time, he accepted
different bodies, of white and other colors, but now as your son, he has appeared
in blackish color which attracts the universe. He has become equal to Nārāyaṇa in
form and qualities. It will be said nārāyaṇasamo guṇaiḥ: this child has qualities
like Viṣṇu. (SB 10.8.19) Thus his previous births were described and Nanda, a great
devotee, was satisfied. Because he is the most attractive form he is called Kṛṣṇa.
This is his chief name.
TEXT 14 prāg ayaṃ vasudevasya kvacij jātas tavātmajaḥ vāsudeva iti śrīmān abhijnāḥ
sampracakṣate
TRANSLATION This beautiful son of yours somewhere appeared previously as the son of
Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva.
The literal meaning is as follows. For some reason, your son was born from
Vasudeva. It was in a previous birth of Vasudeva with a previous birth of your son.
It is natural for Nanda to have him as a son. In the next verse Garga also refers
to Kṛṣṇa as Nanda’s son.
TEXT 15 bahūni santi nāmāni rūpāṇi ca sutasya te guṇa-karmānurūpāṇi tāny ahaṃ veda
no janāḥ
TRANSLATION For this son of yours there are many forms and names according to his
qualities and activities. These are known to me, but people in general do not
understand them.
Many things could be said about your son. The real meaning is that according to
various qualities and activities, the Lord takes forms like Nṛsiṃha and Kūrma.
TEXT 19 tasmān nandātmajo ’yaṃ te nārāyaṇa-samo guṇaiḥ śriyā kīrtyānubhāvena

gopāyasva samāhitaḥ
TRANSLATION In conclusion, therefore, O Nanda Mahārāja, this child of yours is as

good as Nārāyaṇa by his qualities, opulence, fame and influence. You should protect
this
child very carefully.
The Lord of Vaikuṇṭha is similar to him, by qualities, fame, wealth and influence,
by his very nature. Be very careful to hide this auspicious attainment. The
external meaning is “Though he is similar to Nārāyaṇa, he has been born as your
son.”
TEXT 20 śrī-śuka uvāca ity ātmānaṃ samādiśya garge ca sva-gṛhaṃ gate nandaḥ
pramudito mene ātmānaṃ pūrṇam āśiṣām
TRANSLATION Śukadeva Gosvāmī continued: After Gargamuni, after instructing Nanda

Mahārāja, departed for his own home, Nanda Mahārāja was very pleased and considered
himself full of all good fortune.
In front of Nanda he did not show reverence for the child.
TEXT 21 kālena vrajatālpena gokule rāma-keśavau jānubhyāṃ saha pāṇibhyāṃ ringamāṇau

vijahratuḥ
TRANSLATION After a short time passed, both brothers, Balarāma and Kṛṣṇa, began to
crawl on the ground of Vraja with the strength of their hands and knees and thus
wandered about.
The nāma-kārana happened previously since it should happen within a hundred days of
the birth. Tṛnāvarṭa’s killing took place at one year. It happened before this
time.
TEXT 23 tan-mātarau nija-sutau ghṛṇayā snuvantyau pankānga-rāga-rucirāv upagṛhya

dorbhyām dattvā stanaṃ prapibatoḥ sma mukhaṃ nirīkṣya mugdha-smitālpa-daśanaṃ
yayatuḥ pramodam
TRANSLATION The two mothers took their sons, beautiful with mud and cosmetics, in
their
arms, and gave them their breasts and fed them milk. Looking carefully at the
mouths of their sucking children they became joyful on seeing small teeth when the
boys smiled softly.
The description may not be chronological since Śukadeva was absorbed in the
pastimes. When they gave their breasts for the two boys to drink they looked
towards their faces.
TEXT 25 śṛngy-agni-daṃṣṭry-asi-jala-dvija-kaṇṭakebhyaḥ krīḍā-parāv aticalau sva-

sutau niṣeddhum gṛhyāṇi kartum api yatra na taj-jananyau śekāta āpatur alaṃ manaso
’navasthām
TRANSLATION When mother Yaśodā and Rohiṇī were unable to protect the babies from
calamities threatened by horned cows, by fire, by animals with claws and teeth such
as monkeys, dogs and cats, and by thorns, swords and other weapons on the ground,
they were always in anxiety, and their household engagements were disturbed. At
that time, they were fully equipoised in the transcendental ecstasy known as the
distress of material affection, for this was aroused within their minds.
They could not protect the boys from horns of cows, teeth of dogs etc. They could
not do their household duties and became disturbed.
TEXT 26 kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule aghṛṣṭa-jānubhiḥ padbhir

vicakramatur anjasā
TRANSLATION O sage among kings! Within a very short time both Balarāma and Kṛṣṇa
began to walk very easily in Gokula on their legs, without the need to crawl.
They walked with their feet, which did not rub their knees on the ground.
TEXT 28 kṛṣṇasya gopyo ruciraṃ vīkṣya kaumāra-cāpalam śṛṇvantyāḥ kila tan-mātur iti
hocuḥ samāgatāḥ
TRANSLATION
Observing the very attractive childhood restlessness of Kṛṣṇa, all the gopīs in
the neighborhood, would approach mother Yaśodā and speak to her as follows in order
to hear about Kṛṣṇa’s activities again and again.
Attracted to the fickleness natural to that age and proper as well, the women spoke
to Yaśodā.
TEXT 29 vatsān muncan kvacid asamaye krośa-sanjāta-hāsaḥ steyaṃ svādv atty atha
dadhi-payaḥ kalpitaiḥ steya-yogaiḥ markān bhokṣyan vibhajati sa cen nātti bhāṇḍaṃ
bhinnatti dravyālābhe sagṛha-kupito yāty upakrośya tokān
TRANSLATION Your son sometimes comes to our houses before the milking of the cows
and releases the calves, and when the master of the house becomes angry, your son
merely smiles. Sometimes he devises some process by which he steals palatable curd,
butter and milk, which he then eats and drinks. When the monkeys assemble, he
divides it with them, and when the monkeys have their bellies so full that they
won’t take more, he breaks the pots. Sometimes, if he gets no opportunity to steal
butter or milk from a house, he will be angry at the householders, and will make
the small children cry and then run away.
The monkeys do not eat the butter because they are full of forest fruits. He also
does not eat, but breaks pots.
TEXT 31 evaṃ dhārṣṭyāny uśati kurute mehanādīni vāstau steyopāyair viracita-kṛtiḥ

supratīko yathāste itthaṃ strībhiḥ sa-bhaya-nayana-śrī-mukhālokinībhir
vyākhyātārthā prahasita-mukhī na hy upālabdhum aicchat
Successful at stealing, sometimes he passes urine and stool in a neat, clean place
in our houses as well as performing other naughty acts. But now, he is sitting
before you like a very good boy. The gopīs would look at Kṛṣṇa sitting there with
fearful eyes. His mother, hearing the complaints, smiled softly but did not scold
him.
Yaśodā did not desire to scold him, since their main purpose was enjoyment. With
that intention they shouted at him.
TEXT 32 ekadā krīḍamānās te rāmādyā gopa-dārakāḥ kṛṣṇo mṛdaṃ bhakṣitavān iti mātre
nyavedayan
TRANSLATION One day while Balarāma and other elder cowherd boys were playing with
Kṛṣṇa, they informed Yaśodā politely that Kṛṣṇa has eaten some dirt.
Remembering a previous pastime similar to a previous astonishing pastime (when

Kṛṣṇa yawned and Yaśodā saw the universe in his mouth), Śukadeva begins speaking.
TEXT 36 yady evaṃ tarhi vyādehī- ty uktaḥ sa bhagavān hariḥ vyādattāvyāhataiśvaryaḥ

krīḍā-manuja-bālakaḥ
TRANSLATION When Yaśodā challenged Kṛṣṇa, “If you have not eaten earth, then open
your mouth wide” Kṛṣṇa, endowed with the highest powers and with the highest
sweetness, exhibiting pastimes like a human child, not completely giving up his
powers, opened his mouth.
In this pastime Kṛṣṇa is Bhagavān, endowed with eternal, unlimited powers, which
cause restriction of love in the mind, and is also Hari, auspiciousness with
predominant revelation of sweetness, which attracts the mind. He exists without
completely (ā) giving up certain (vi) of his powers. Though he does not care for
these powers in these pastimes, these powers remain near him and always wait for
the opportunity of his particular pastime where they can serve him. His mother
ordered him to open his mouth.
TEXTS 37–39 sā tatra dadṛśe viśvaṃ jagat sthāsnu ca khaṃ diśaḥ sādri-dvīpābdhi-
bhūgolaṃ sa-vāyv-agnīndu-tārakam
jyotiś-cakraṃ jalaṃ tejo nabhasvān viyad eva ca vaikārikāṇīndriyāṇi mano mātrā

guṇās trayaḥ
etad vicitraṃ saha-jīva-kāla- svabhāva-karmāśaya-linga-bhedam sūnos tanau vīkṣya

vidāritāsye vrajaṃ sahātmānam avāpa śankām
TRANSLATION When Kṛṣṇa opened his mouth wide by the order of mother Yaśodā, she saw
within his stomach all moving and nonmoving entities, bhuva-loka and all
directions, along with mountains, islands, oceans, the surface of the earth, the
wind, fire, the moon and the stars. She saw the planetary systems, water, light,
air, ether, and ahankāra, mahat-tattva and prakṛti. She saw the presiding deities
of the senses. She also saw the senses, the mind, the tanmātras, and the three
qualities goodness, passion and ignorance. She saw the time, the jīva, the tendency
to transform (svabhāva), karma, and desires as well as various bodies. When he
opened his mouth and she saw herself and her son along with Vraja, she became
doubtful.
When he opened his mouth, she saw herself and Kṛṣṇa in Vraja.
TEXT 40 kiṃ svapna etad uta devamāyā kiṃ vā madīyo bata buddhi-mohaḥ atho amuṣyaiva
mamārbhakasya yaḥ kaścanautpattika ātma-yogaḥ
TRANSLATION Was what I saw a dream, or is it an illusory creation by some devatā?

Has this been manifested by bewilderment of my intelligence, or is it some natural
power of my child?
Is this some natural attainment by birth for doing astonishing things? She thought
this on seeing the universe inside and outside of him--great powers simultaneously
manifesting by his inconceivable śakti. TEXT 41 atho yathāvan na vitarka-gocaraṃ
ceto-manaḥ-karma-vacobhir anjasā yad-āśrayaṃ yena yataḥ pratīyate sudurvibhāvyaṃ
praṇatāsmi tat-padam
TRANSLATION I offer my respects to the inconceivable lotus feet of Nārāyaṇa who is

not to be understood by consciousness, mind, good karma, actions, but is easily
realized through surrender.
But it was not possible that her son had remarkable powers because she saw that he
had hunger, thirst and a tender body like any normal child. Not able to determine
the truth by more speculation, she decided that the cause of her vision was
Nārāyaṇa, who produces the most inexplicable. Concluding that Nārāyaṇa is beyond
understanding, she offers her respects. Nārāyaṇa cannot be understood by
consciousness, mind, good karma or physical actions.
TEXT 42 ahaṃ mamāsau patir eṣa me suto vrajeśvarasyākhila-vittapā satī gopyaś ca

gopāḥ saha-godhanāś ca me yan-māyayetthaṃ kumatiḥ sa me gatiḥ
TRANSLATION It is by the influence of the Supreme Lord’s māyā that I wrongly think
that Nanda Mahārāja is my husband, that Kṛṣṇa is my son, and that because I am the
queen of Nanda Mahārāja, all the wealth of cows and calves are my possessions and
all the cowherd men and their wives are my subjects. Therefore I surrender to him.
By the Lord’s māyā, I think that my son is the universal form.
TEXT 43 itthaṃ vidita-tattvāyāṃ gopikāyāṃ sa īśvaraḥ vaiṣṇavīṃ vyatanon māyāṃ

putra-snehamayīṃ vibhuḥ
TRANSLATION When Yaśodā understood the truth, the supreme master, by the influence
of the internal potency, spread mercy by having her develop the deepest affection
for her son.
When she who protected (gopikāyām) her son by her motherly love had understood the
truth mentioned in the first three lines of the previous verse (being attached to
family is an illusion) for the purposes of Kṛṣṇa’s enjoyment of pastimes (ittham),
the Lord who is capable of fulfilling her prayers (īśvaraḥ)
spread his mercy (māyām) to her even more than previously (vyatanot), so that she
would no longer see this vision which was contrary to her love. This mercy was
filled with deep (mayīm) affection for her son. That affection was deeper than any
other person’s affection. This was not material affection but rather the svarūpa-
śakti of Viṣṇu (vaiṣṇavīm).
TEXT 45 trayyā copaniṣadbhiś ca sānkhya-yogaiś ca sātvataiḥ upagīyamāna-māhātmyaṃ

hariṃ sāmanyatātmajam
TRANSLATION The glories of the Supreme Lord are studied through the three Vedas,
the Upaniṣads, the literature of Sānkhya-yoga, and other Vaiṣṇava literature, yet
mother Yaśodā considered that Supreme Person an ordinary child.
Ah, Yaśodā is supremely fortunate! The Lord is praised in the three Vedas
ultimately as the antaryāmī of karma and upāsana. He is praised in the Upaniṣads as
the greatest (Brahman) by qualities and svarūpa. He is praised in theistic Sānkhya
and yoga (meaning the Purāṇas) as Bhagavān. He is praised in the Pancarātra āgama
scriptures (sātvataiḥ) which are filled with worship of the Lord. The āgamas as
well as the Purāṇas are included in this list because they are accepted as angas of
the Vedas. The Lord is glorified to some little extent (upa) in these works since
the Lord is actually unlimited. She considered that Lord to be her son, caring for
him affectionately as a mother. This is greatly astonishing.
Seeing the greatness of the universal form is not accepted, whereas realization of
the baby pastimes such as drinking Yaśodā’s breast milk while seeing him as a son
is accepted.
TEXT 46 śrī-rājovāca nandaḥ kim akarod brahman śreya evaṃ mahodayam yaśodā ca mahā-
bhāgā papau yasyāḥ stanaṃ hariḥ
TRANSLATION Parīkṣit Mahārāja inquired: What pious acts did Nanda perform to cause
such affection and what pious acts did most fortunate Yaśodā perform so that the
Lord drank from her breast?
From this verse till verse 21 of the next chapter is a glorification of Yaśodā.
Chapter Nine
TEXTS 1–2 TEXT śrī-śuka uvāca ekadā gṛha-dāsīṣu yaśodā nanda-gehinī karmāntara-
niyuktāsu nirmamantha svayaṃ dadhi
yāni yānīha gītāni tad-bāla-caritāni ca dadhi-nirmanthane kale smarantī tāny

agāyata
TRANSLATION Śrī Śukadeva Gosvāmī continued: One day when mother Yaśodā saw that all
the maidservants were engaged in other household affairs, she personally began to
churn the yogurt. While churning, she remembered the childhood activities of Kṛṣṇa
which had been sung in the assembly and enjoyed singing those songs.
This indicates the festival of lamps, since the Dāmodara pastimes occurred in
Kārtika month.
TEXT 6 sanjāta-kopaḥ sphuritāruṇādharaṃ sandaśya dadbhir dadhi-mantha-bhājanam

bhittvā mṛṣāśrur dṛṣad-aśmanā raho jaghāsa haiyangavam antaraṃ gataḥ
TRANSLATION Being intensely angry and biting his reddish lips with his teeth,
Kṛṣṇa, with futile tears in his eyes, broke the container of yogurt with a piece of
stone. Then he entered a room and began to eat the freshly churned butter in a
solitary place.
He went into a room within the main room.
TEXT 8 ulūkhalānghrer upari vyavasthitaṃ markāya kāmaṃ dadataṃ śici sthitam

haiyangavaṃ caurya-viśankitekṣaṇaṃ
nirīkṣya paścāt sutam āgamac chanaiḥ

TRANSLATION Kṛṣṇa, at that time, was sitting on an upside-down wooden mortar and
was giving butter which had been hanging by a rope to the monkeys as he liked.
Because of having stolen, he was looking all around with great anxiety. Mother
Yaśodā, upon seeing him, very cautiously approached him from behind.
He went out through a rear door.
TEXT 9 tām ātta-yaṣṭiṃ prasamīkṣya satvaras tato ’varuhyāpasasāra bhītavat gopy

anvadhāvan na yam āpa yogināṃ kṣamaṃ praveṣṭuṃ tapaseritaṃ manaḥ
TRANSLATION When Kṛṣṇa saw his mother, stick in hand, he very quickly got down from
the top of the mortar and began to flee as if in fear. Yaśodā chased him, whom the
minds of yogīs in samādhi, fit to merge in Brahman and impelled to him with great
concentration, cannot attain.
He went to the door in front, to trick his mother. The minds of the yogīs who have
merged in Brahman cannot attain him by austerities inspired by him.
TEXT 11 kṛtāgasaṃ taṃ prarudantam akṣiṇī kaṣantam anjan-maṣiṇī sva-pāṇinā

udvīkṣamāṇaṃ bhaya-vihvalekṣaṇaṃ haste gṛhītvā bhiṣayanty avāgurat
TRANSLATION She grabbed the hand of Kṛṣṇa who was crying intensely because of his
crime, rubbing his eyes which were running with mascara with his hands and looking
up at his mother with fearful glances. She made him fearful by scolding him.
She made him frightened. She pretended to get ready to beat him, by scolding him.
TEXTS 13–14 na cāntar na bahir yasya na pūrvaṃ nāpi cāparam
pūrvāparaṃ bahiś cāntar jagato yo jagac ca yaḥ
taṃ matvātmajam avyaktaṃ martya-lingam adhokṣajam gopikolūkhale dāmnā babandha

prākṛtaṃ yathā
TRANSLATION Thinking of the invisible Lord--who has no inside or outside, has

nothing previous or after him, who existed in the past and will exist in the
future, inside and outside of the universe, who is the universe-- as her son,
appearing with a human form though he was beyond material senses-- she tied him to
the mortar like a normal child with rope.
However, the Lord has no inside or outside. There was a mortar which had fallen in
the yard near the front door. There were two trees growing there.
yau tāv arjjuna-vṛkṣau tu vraje satyopayācanau
There were two Arjuna trees in Vraja which granted wishes. (Hari-vaṃśa)
TEXT 16 yadāsīt tad api nyūnaṃ tenānyad api sandadhe tad api dvy-angulaṃ nyūnaṃ yad
yad ādatta bandhanam
TRANSLATION This new rope also was also short by a measurement of two fingers, and
when she got more rope and joined it, it was still two fingers too short.
Another rope was joined but still the total was two fingers short. By chance, the
first rope was two fingers short. Then seeing her endeavor befitting her maternal
mood, his vibhūtī-śakti manifested itself and every time the rope was two fingers
short.
TEXT 18 sva-mātuḥ svinna-gātrāyā visrasta-kabara-srajaḥ dṛṣṭvā pariśramaṃ kṛṣṇaḥ
kṛpayāsīt sva-bandhane
TRANSLATION Because of mother Yaśodā’s hard labor, her whole body became covered
with perspiration, and the flowers and comb were falling from her hair. When child
Kṛṣṇa saw his mother thus fatigued, He became merciful to her and agreed to be
bound.
Though one is situated in prema, one cannot control the Lord, if there is
deficiency in the Lord’s special mercy and he sees a deficiency in the special
longing of the devotee. These two became present. This is indicated in the second
line.
TEXT 19 evaṃ sandarśitā hy anga hariṇā bhṛtya-vaśyatā sva-vaśenāpi kṛṣṇena yasyedaṃ

seśvaraṃ vaśe
TRANSLATION In this way the attractive Lord has shown that he is under the control
of the devotee, even though as Svayam Bhagavān Kṛṣṇa controls the universe and all
the devatās.
In this way, it has been directly shown that the Lord is controlled by the devotee.
He is not far above the devotee.
TEXT 20 nemaṃ virinco na bhavo na śrīr apy anga-saṃśrayā prasādaṃ lebhire gopī yat
tat prāpa vimuktidāt
TRANSLATION Neither Brahmā, nor Śiva, nor even the goddess of fortune, who is
always the better half of the Supreme Lord, can obtain from the Supreme Lord, the
deliverer from this material world, such mercy as received by mother Yaśodā.
Rarity of attaining Kṛṣṇa is expressed in two verses.
Chapter Ten
TEXT 1 śrī-rājovāca kathyatāṃ bhagavann etat tayoḥ śāpasya kāraṇam yat tad
vigarhitaṃ karma yena vā devarṣes tamaḥ
TRANSLATION King Parīkṣit inquired from Śukadeva Gosvāmī: O great and powerful
saint, what was the cause of Nalakūvara’s and Maṇigrīva’s having been cursed by
Nārada Muni? What did they do that was so abominable that even Nārada became angry
at them?
Parīkṣit inquires in order to nourish the rasa of hearing the pastimes concerning
the liberation of the two trees.
TEXT 4 antaḥ praviśya gangāyām ambhoja-vana-rājini cikrīḍatur yuvatibhir gajāv iva

kareṇubhiḥ
TRANSLATION Entering the waters of the Mandākinī Ganges, which were crowded with
groups of lotus flowers, the two sons of Kuvera enjoyed with young girls, just like
two male elephants enjoying in the water with female elephants.
The Gangā was resplendent with groups of lotuses (rājini).
TEXT 7 tau dṛṣṭvā madirā-mattau śrī-madāndhau surātmajau tayor anugrahārthāya śāpaṃ

dāsyann idaṃ jagau
TRANSLATION Seeing the two sons of the devatās intoxicated by opulence and false
prestige, Nārada, in order to show them special mercy, while giving a curse, sang
as follows.
The mercy was that they would see Kṛṣṇa.
TEXT 9 hanyante paśavo yatra nirdayair ajitātmabhiḥ manyamānair imaṃ deham

ajarāmṛtyu naśvaram
TRANSLATION In that condition being merciless because they cannot control their
senses, thinking that the temporary body is ageless and deathless, such persons
kill animals.
They think they have an ageless body and a deathless body. A dvandva compound is
used.
TEXT 11 dehaḥ kim anna-dātuḥ svaṃ niṣektur mātur eva ca mātuḥ pitur vā balinaḥ
kretur agneḥ śuno ’pi vā
TRANSLATION
While alive, does this body belong to its employer, to the self, to the father, to
the mother, or to the mother’s father? Does it belong to the person who takes it
away by force, to one who purchases it, or to the fire or to the dogs?
Is the body one’s own asset, though it belongs to an employer, father, mother etc.?
TEXT 25 devarṣir me priyatamo yad imau dhanadātmajau tat tathā sādhayiṣyāmi yad
gītaṃ tan mahātmanā
TRANSLATION Because Nārada is my dear devotee, I will do just as he has predicted

concerning the two sons of Kuvera.
Because Nārada is my great devotee, I will do just as he said –deliver them from
tree bodies, have them go to Svarga, and endow them with the highest bhakti.
TEXT 26 ity antareṇārjunayoḥ kṛṣṇas tu yamayor yayau ātma-nirveśa-mātreṇa tiryag-

gatam ulūkhalam
TRANSLATION Having thus spoken, Kṛṣṇa went between the two arjuna trees. The mortar
turned crosswise as soon as he entered between the trees.
The word mātrena (just as) suggests “without effort.” The mortar went sideways as
if consciously. All this was arranged by the līlā-śakti.
TEXT 27 bālena niṣkarṣayatānvag ulūkhalaṃ tad dāmodareṇa tarasotkalitānghri-bandhau

niṣpetatuḥ parama-vikramitātivepaskandha-pravāla-viṭapau kṛta-caṇḍa-śabdau
TRANSLATION The two trees were uprooted by the child Dāmodara who steadily pulled
the mortar sideways and fell down with force with a fearful sound, while their
leaves, branches and trunks trembled violently.
The leaves and branches were crushed when the trees fell (parama-vikramita).
TEXT 28 tatra śriyā paramayā kakubhaḥ sphurantau siddhāv upetya kujayor iva jāta-
vedāḥ kṛṣṇaṃ praṇamya śirasākhila-loka-nāthaṃ baddhānjalī virajasāv idam ūcatuḥ sma
TRANSLATION Attaining the status of devatās, though situated in the trees, they
illuminated the directions with their intense beauty, like fire blazing from two
trees, and offered respects with their heads to Kṛṣṇa, the lord of all planets.
Purified of their offense, with folded hands, they began to speak.
Coming from the direction of the two trees, they trembled (sphurantau). The
effulgence of the two merged together and appeared like fire. Seeing Kṛṣṇa, they
prepared to glorify him.
TEXT 29 kṛṣṇa kṛṣṇa mahā-yogiṃs tvam ādyaḥ puruṣaḥ paraḥ vyaktāvyaktam idaṃ viśvaṃ
rūpaṃ te brāhmaṇā viduḥ
TRANSLATION Kṛṣṇa, Kṛṣṇa, endowed with all powers! You are Svayam Bhagavān,
superior to Mahā-viṣṇu. The brāhmaṇas know you as the form of universe and as cause
and effect.
They first repeated the name Kṛṣṇa, since he had the highest svarūpa and the
highest name. This indicates that he is the supreme person, the first tattva,
Svayam Bhagavān.
TEXT 33 tasmai tubhyaṃ bhagavate vāsudevāya vedhase ātma-dyota-guṇaiś channa-

mahimne brahmaṇe namaḥ
TRANSLATION We offer respects to you, Svayam Bhagavān, including the forms of

Nārāyaṇa, the first member of the catur-vyūha, the other puruṣa forms, forms
covered by personal qualities and to your impersonal feature Brahman.
Having stated that Kṛṣṇa is the whole universe, they then said that he is actually
beyond the world. We offer respects to you, unto he who is famous as Svayam
Bhagavān (tasmai), who is also known as Mahā-vakuṇṭha-nātha or Nārāyaṇa
(bhagavate), to the first member of the catur-vyūha (vāsudevāya), to the creator
taking the puruṣa forms like Sankarṣaṇa (vedhase), the forms whose greatness is
covered by your personal qualities. Since you are everything, you are greatest
(brahmaṇe).
TEXTS 34–35 yasyāvatārā jnāyante śarīreṣv aśarīriṇaḥ tais tair atulyātiśayair

vīryair dehiṣv asangataiḥ
sa bhavān sarva-lokasya bhavāya vibhavāya ca avatīrṇo ’ṃśa-bhāgena sāmprataṃ patir

āśiṣām
TRANSLATION Though you have no material body, your avatāras can be inferred in
their various forms like Matsya by their indescribable, astonishing powers and
activities, which are not found in material bodies. The nourisher of devotees, you
have appeared at this time along with portions of your portions like Brahmā and
Śiva to give good fortune to all people in this life and the next.
Having glorified the Lord, having shown his unlimited nature among all the
avatāras, they express his greatness by kaimutya. In two verses, they praise their
good fortune which is included in the good fortune of the whole world when this
avatāra appears in person. Since there is no difference between the Lord and his
body, he is without a body (aśarīrinaḥ), unlike the jīva.
TEXT 36 namaḥ parama-kalyāṇa namaḥ parama-mangala vāsudevāya śāntāya yadūnāṃ pataye

namaḥ
TRANSLATION O supremely auspicious! O auspicious lord for Śiva and Brahmā! We offer
our respectful obeisances unto you, the son of Vasudeva, the lord of the Yadu
kṣatriyas and cowherds, the embodiment of joy.
Saying this, they offered respects. We offer respects to Vāsudeva, manifesting from
Vasudeva, the form of auspiciousness for Śiva and other great persons (parama-
mangala-vāsudevāya), the form of the highest happiness for all people (śāṇtāya),
the lord of the Yadu warriors and Yadu cowherds (yadūnām pataye).
TEXT 38 vāṇī guṇānukathane śravaṇau kathāyāṃ hastau ca karmasu manas tava pādayor
naḥ smṛtyāṃ śiras tava nivāsa-jagat-praṇāme dṛṣṭiḥ satāṃ darśane ’stu bhavat-
tanūnām
TRANSLATION May all our words describe your qualities, may our ears engage in
hearing your glories, may our hands, legs and other senses engage in deity service
and may our minds always think of your lotus feet. May our heads offer our
obeisances to the Vaiṣṇavas, your dwelling place, and may our eyes see the forms of
Vaiṣṇavas and your deity forms.
Or may our heads offer respects to the people of Vraja where you dwell, even though
they are far away for us (tava-nivāsa-jagat-praṇāme).
TEXT 39 śrī-śuka uvāca itthaṃ sankīrtitas tābhyāṃ bhagavān gokuleśvaraḥ dāmnā

colūkhale baddhaḥ prahasann āha guhyakau
TRANSLATION Śukadeva Gosvāmī continued: Having been glorified by the two sons of
Kuvera, the master of Gokula, the cause of good fortune, bound to the wooden mortar
by ropes, laughed and spoke to the sons of Kuvera.
He smiled because, though he was glorified by the two as the Lord, he was still
bound to the mortar by a rope. He is called the lord of Gokula to indicate that he
performs such pastimes eternally.
TEXT 40 śrī-bhagavān uvāca jnātaṃ mama puraivaitad ṛṣiṇā karuṇātmanā yac chrī-
madāndhayor vāgbhir vibhraṃśo ’nugrahaḥ kṛtaḥ
TRANSLATION The Lord said: I have known already that merciful Nārada made you two
drunkards, blinded by pride in your wealth, fall into hellish existence by his
words.
By these words, they fell into darkness (vigata-bhramśaḥ), into hellish existence
because of a great offense.
TEXT 41 sādhūnāṃ sama-cittānāṃ sutarāṃ mat-kṛtātmanām darśanān no bhaved bandhaḥ

puṃso ’kṣṇoḥ savitur yathā
TRANSLATION When one is face to face with the sun, there is no longer darkness for
one’s eyes. Similarly, when one is face to face with a merciful devotee, who is
fully peaceful and surrendered to the Supreme Lord, one will no longer be subject
to material bondage.
Devotees are persons who do not take offenses seriously (sama-cittānām). They are
merciful.
Chapter Eleven
TEXT 2 bhūmyāṃ nipatitau tatra dadṛśur yamalārjunau babhramus tad avijnāya lakṣyaṃ
patana-kāraṇam
ulūkhalaṃ vikarṣantaṃ dāmnā baddhaṃ ca bālakam kasyedaṃ kuta āścaryam utpāta iti
kātarāḥ
TRANSLATION There they saw the fallen pair of arjuna trees on the ground, but they
were bewildered so that they could not trace out the cause of their falling, though
they saw the cause, Kṛṣṇa, bound by the rope to the mortar, which he was dragging.
“Who had done it? This is astonishing. Why? What a disaster.” The cowherd men
became frightened.
Though it was possible to see that the mortar had pulled the trees down, they were
unaware of that, since they were far away and confused, and the branches covered up
the view. Thus they began to investigate, wandering about (babhramuḥ). Then, coming
closer, seeing Kṛṣṇa covered by the branches, they were in pain. Who has done this?
This is astonishing. What has caused this?
TEXT 4 bālā ūcur aneneti tiryag-gatam ulūkhalam vikarṣatā madhya-gena puruṣāv apy
acakṣmahi
TRANSLATION Then all the cowherd boys said: He did it. He pulled the mortar
crosswise between the trees. We saw two men.
Pointing out Kṛṣṇa covered in the leaves, the boys spoke on their own without being
asked. “He did it.” Out of excitement they did not even say the complete sentence.
TEXT 5 na te tad-uktaṃ jagṛhur na ghaṭeteti tasya tat bālasyotpāṭanaṃ tarvoḥ kecit

sandigdha-cetasaḥ
TRANSLATION The cowherd men, headed by Nanda, could not believe the children’s
words. A child could not uproot the two trees. Others were also doubtful of the
children’s words.
Having the highest affection as elders, they did not accept the words of the
children.
TEXT 6 ulūkhalaṃ vikarṣantaṃ dāmnā baddhaṃ svam ātmajam vilokya nandaḥ prahasad-
vadano vimumoca ha
TRANSLATION When Nanda Mahārāja saw his own son bound with ropes to the wooden
mortar and dragging it, he smiled and released Kṛṣṇa from his bonds.
This verse describes the great affection of Nanda for Kṛṣṇa. He saw Kṛṣṇa with all
his limbs. He smiled in order to extinguish the fear of the frightened child,
though internally he was disturbed. Another version has prahasad- vadanam. He saw
the smiling face of his son. This shows his son’s natural power.
TEXT 7 gopībhiḥ stobhito ’nṛtyad bhagavān bālavat kvacit udgāyati kvacin mugdhas
tad-vaśo dāru-yantravat
TRANSLATION Praised by the elderly gopīs, the Lord, like a puppet on strings,
sometimes danced like other boys. Sometimes he sang and sometimes acted ignorantly.
Having shown that other gopīs controlled him with prema, a previous infant pastime
is related in two verses.
TEXT 8 bibharti kvacid ājnaptaḥ pīṭhakonmāna-pādukam bāhu-kṣepaṃ ca kurute svānāṃ

ca prītim āvahan
TRANSLATION Sometimes, being ordered, he would carry shoes pressed against his
belly. He would raise his arms bravely, giving pleasure to all the cowherds.
He would raise his arms to show his prowess. Not only did he give pleasure to the
gopīs, but to all the cowherds. He gave pleasure to all his cowherd people
(svānām).
TEXT 9 darśayaṃs tad-vidāṃ loke ātmano bhṛtya-vaśyatām vrajasyovāha vai harṣaṃ

bhagavān bāla-ceṣṭitaiḥ
TRANSLATION By his childhood pastimes the Lord brought joy to the people of Vraja,
and showed those who knew about his powers that he was controlled by his servants.
An accompanying aim of the pastimes is described. All the cowherd people (vrajasya)
experienced great joy. He was even controlled by the old servants who were present.
TEXT 10 krīṇīhi bhoḥ phalānīti śrutvā satvaram acyutaḥ phalārthī dhānyam ādāya
yayau sarva-phala-pradaḥ
TRANSLATION Once a woman selling fruit was calling, “O inhabitants of Vrajabhūmi,

please buy this fruit.” Upon hearing this, Kṛṣṇa, desiring fruit, though he is the
bestower of all fruits, immediately took some grains and went to her.
These verses are found in many editions, and Citsukha has commented upon them.
TEXT 17 pratīkṣate tvāṃ dāśārha bhokṣyamāṇo vrajādhipaḥ
ehy āvayoḥ priyaṃ dhehi sva-gṛhān yāta bālakāḥ
TRANSLATION The King of Vraja, is now waiting to eat. O my dear son Balarāma, he is
waiting for you. Therefore, come back to please us. All the boys playing with you
and Kṛṣṇa should now go to their homes.
O descendent of Dāśārha! Nanda, thinking highly of you as the son of his friend,
will not eat without you. Make Rohiṇī and myself happy, or make Nanda and myself
happy. Seeing Balarāma absorbed in playing out of prema for Kṛṣṇa, who was attached
to playing, she ordered the other boys to go home. She did not mention the
individual homes of the other boys (sva-sva-gṛheṣu) because she spoke quickly.
Seeing the other boys did not go home because of their affection for Kṛṣṇa, she
falsely called him for a special reason.
TEXT 18 dhūli-dhūsaritāngas tvaṃ putra majjanam āvaha janmarkṣaṃ te ’dya bhavati

viprebhyo dehi gāḥ śuciḥ
TRANSLATION Mother Yaśodā further told Kṛṣṇa: because of playing all day, your body
has become covered with dust and sand. Therefore, come back and cleanse yourself.
Today the moon is conjoined with the auspicious star of your birth. Therefore, be
pure and give cows in charity to the brāhmaṇas.
Take your bath according to the rules. She made him excited since he was
enthusiastic to give gifts. Clean yourself since the moon is in your birth
constellation. Instead of bhavati, sometimes bhavataḥ (your) is seen. You are
constantly growing. When he still did not come, she showed that the other boys had
now gone home, to make him envious.
TEXT 19 paśya paśya vayasyāṃs te mātṛ-mṛṣṭān svalankṛtān tvaṃ ca snātaḥ kṛtāhāro

viharasva svalankṛtaḥ
TRANSLATION Just see how all your playmates have been cleansed and decorated with
beautiful
ornaments by their mothers. You should take your bath, eat your lunch, wear
ornaments, and then play.
She repeats the word paśya as an expression of scolding, anger or lamentation

arising from prema. See your friends who have been cleansed by their mothers by
bathing etc. and then have been nicely ornamented.
TEXT 20 itthaṃ yaśodā tam aśeṣa-śekharaṃ matvā sutaṃ sneha-nibaddha-dhīr nṛpa haste
gṛhītvā saha-rāmam acyutaṃ nītvā sva-vāṭaṃ kṛtavaty athodayam
TRANSLATION O King! Because of intense affection, mother Yaśodā considered Kṛṣṇa,

who was the peak of all crown jewels, to be her son. Thus she took Kṛṣṇa by the
hand, along with Balarāma, so they could not escape and brought them home, where
she performed her duties by fully bathing them, dressing them and feeding them.
This verse summarizes her actions. Approaching slowly while uttering affectionate
words, thinking of him as her son though he was to the topmost jewel to honored,
her intelligence controlled intensely by affection, she took him by the hand though
he was playing. She brought him back to her house (svavāṭam) in a way that he could
not escape (acyutam) and performed auspicious acts (udayam) such as bathing,
feeding and ornamenting him. Or she performed the festive rites suitable to his
birth star, for which he was eager, as she had mentioned previously. She did this
immediately (atha) or completely. Śukadeva addresses Parīkṣit with “O King!” Nrpa
means the protector of the people. He addresses Parīkṣit with affection, on seeing
Parīkṣit’s manifestation of affection for Kṛṣṇa.
TEXT 21 śrī-śuka uvāca gopa-vṛddhā mahotpātān anubhūya bṛhadvane nandādayaḥ

samāgamya vraja-kāryam amantrayan
TRANSLATION Śrī Śukadeva Gosvāmī continued: having seen the great disturbances in
Mahāvana, all the elderly persons among the cowherd men, headed by Nanda Mahārāja
assembled and began to consider what to do for Kṛṣṇa’s safety.
svābhāvikena tat premnā gopa-pungavāḥ hary-eka-mangalāhāryam vrajakāryam amantrayan
The men of Vraja, inspired by their natural prema, the best of the cowherds
consulted about moving from Vraja for Kṛṣṇa’s welfare.
They met together in an assembly after the breaking of the arjuna trees and a
sacrifice to Indra and discussed what should be done for the welfare of Kṛṣṇa, the
life of Vraja (vajra-kāryam).
TEXT 22 tatropananda-nāmāha gopo jnāna-vayo-’dhikaḥ deśa-kālārtha-tattva-jnaḥ

priya-kṛd rāma-kṛṣṇayoḥ
TRANSLATION At this meeting of all the inhabitants of Gokula, a cowherd man named
Upananda, who was the most mature in age and knowledge and was very experienced
according to time, circumstances and country, made this suggestion for the benefit
of Balarāma and Kṛṣṇa.
Among them (tatra) Upananda had knowledge of purpose (artha), place and time,
taking them individually and all together and had special knowledge of what was
best, average and inferior. He was called most knowledgeable (jnānādhikaḥ). Because
he was older and acted according to his name (upananda—subordinate to Nanda) he was
Nanda’s advisor and elder brother. This means he was qualified to speak. By his
natural prema, he did what was beneficial for Balarāma and Kṛṣṇa (priya-kṛt). He
feared for the safety of Kṛṣṇa and Balarāma, as mentioned in the previous verse
(mahotpātān anubhūya). Though actually the name Upananda should be given to the
younger brother, their father had named them in the opposite way at his discretion.
His father named him Upananda because he gave joy to those close by. Later he named
the younger child Nanda as part of the pair. By chance those names happened to
describe their position in relation to each other. (Nanda was the main brother,
and Upananda was his assistant.) Since Nanda was endowed with all characteristics,
Upananda, the elder, most wise brother, voluntarily gave Nanda leadership of
Gokula.
TEXT 23 utthātavyam ito ’smābhir gokulasya hitaiṣibhiḥ āyānty atra mahotpātā

bālānāṃ nāśa-hetavaḥ
TRANSLATION Thinking of the welfare of the people of Gokula we should leave this
place. Great disturbances, which are dangerous for the children, have occurred
here.
We should go elsewhere. Why? We think of the benefit of all the people of Gokula.
Great disturbances which may cause the destruction of the young boys take place. He
mentions boys in general rather than Kṛṣṇa so that Nanda would not feel Kṛṣṇa alone
was the cause of moving. Another version has prajānām (all the people). Another
version has vrajānām (people of Vraja). In reality by looking after the welfare of
Kṛṣṇa all others’ welfare would prosper. While describing the pain of the
disturbances to all the people, he showed affection for Kṛṣṇa, who had come there
out of curiosity, by putting him on his lap, and spoke of the past incidents
concerning Kṛṣṇa.
TEXT 24 muktaḥ kathancid rākṣasyā bāla-ghnyā bālako hy asau harer anugrahān nūnam
anaś copari nāpatat
TRANSLATION The child Kṛṣṇa was somehow or other rescued from the hands of the
Rākṣasī Pūtanā, who was determined to kill him. Then, again by the mercy of the
Supreme Lord, the handcart missed falling upon the child.
By mentioning Rākṣasas, Upananda hints that it is impossible for the people to

counteract them. What to speak of children counteracting them. Somehow Kṛṣṇa was
saved. We did not directly see the cause. By some inconceivable cause he was saved.
The word hi means that it was well known, experienced by
all the people. He then explains the cause of Kṛṣṇa’s safety. It was because of
the mercy of the Lord certainly (nūnam) (though we could not see it directly).
TEXT 25 cakra-vātena nīto ’yaṃ daityena vipadaṃ viyat śilāyāṃ patitas tatra
paritrātaḥ sureśvaraiḥ
TRANSLATION Then again, the demon Tṛṇāvarta, in the form of a whirlwind, took the
child away into the dangerous sky but the demon fell down onto a slab of stone. In
that case also, by the mercy of the Lord’s associates, the child was saved.
He was taken by the demon into the sky, full of danger, since it was high, without
any support (vi—padam—without a base). He was saved by associates sent by the Lord.
The word api in the next verse indicates that in this case also the Lord (along
with his associates) saved him.
TEXT 26 yan na mriyeta drumayor antaraṃ prāpya bālakaḥ asāv anyatamo vāpi tad apy
acyuta-rakṣaṇam
TRANSLATION The child and others did not die on going between the trees. This was
also protection by the Lord.
He speaks with choked voice and tears. He uses incomplete language out of grief.
Another version has tatrāpi instead of tad api.
TEXT 27 yāvad autpātiko ’riṣṭo vrajaṃ nābhibhaved itaḥ tāvad bālān upādāya yāsyāmo
’nyatra sānugāḥ
TRANSLATION Taking the children, we should go elsewhere with our followers so that
misfortune arising from calamities does not afflict the people of Vraja.
He has been protected many times by the Lord. What worship we must have performed
so that the Lord does this for us! According to the scriptures concerning proper
conduct (nīti-śāstra) which are sponsored by the Lord, we should immediately leave
this dangerous place. So that misfortune arising from disturbances (autpātikaḥ)
does not afflict the people of Vraja (meaning Kṛṣṇa), we should go elsewhere,
taking the children (meaning Kṛṣṇa).
TEXT 28 vanaṃ vṛndāvanaṃ nāma paśavyaṃ nava-kānanam gopa-gopī-gavāṃ sevyaṃ

puṇyādri-tṛṇa-vīrudham
TRANSLATION The forest called Vṛndāvana has new groves, is suitable for the cows,
is suitable for the cowherds and their wives and cows, and is full of pure
mountains, grass and shrubs.
This shows the great area of Vṛndāvana.
TEXT 29 tat tatrādyaiva yāsyāmaḥ śakaṭān yunkta mā ciram godhanāny agrato yāntu
bhavatāṃ yadi rocate
TRANSLATION Therefore, we should go today. There is no need to delay. If you agree

to my proposal, prepare all the bullock carts and putting the cows in front of us,
let us go.
According to Hair-vaṃśa this places was to the south of Kāliya’s lake. It was eight
kroṣas long and four kroṣas wide.
TEXT 37 evaṃ vrajaukasāṃ prītiṃ yacchantau bāla-ceṣṭitaiḥ kala-vākyaiḥ sva-kālena

vatsa-pālau babhūvatuḥ
TRANSLATION In this way, Kṛṣṇa and Balarāma, acting like small boys and talking in
halfbroken language, gave pleasure to all the inhabitants of Vraja. In due course
of time, they became old enough to take care of the calves.
The two boys pleased the people by their attractive speaking (kala-vākyaiḥ).
TEXTS 39–40 kvacid vādayato veṇuṃ kṣepaṇaiḥ kṣipataḥ kvacit kvacit pādaiḥ
kinkiṇībhiḥ kvacit kṛtrima-go-vṛṣaiḥ
vṛṣāyamāṇau nardantau yuyudhāte parasparam anukṛtya rutair jantūṃś ceratuḥ prākṛtau

yathā
TRANSLATION Sometimes Kṛṣṇa and Balarāma would play on their flutes. Sometimes they
would throw bilva fruits using slings. Sometimes they danced making their ankle
bells tinkle. Sometimes like bulls they roared loudly with the other boys disguised
as cows and bulls and would fight with one another, roaring loudly, and sometimes
they would imitate the voices of the animals. In this way they wandered about,
exactly like two ordinary human children.
They used special instruments to throw the stones. They danced with feet having
ankle bells. They were disguised as groups of cows and bulls.
TEXT 49 kṛṣṇaṃ mahā-baka-grastaṃ dṛṣṭvā rāmādayo ’rbhakāḥ babhūvur indriyāṇīva vinā

prāṇaṃ vicetasaḥ
TRANSLATION When Balarāma and the other boys saw that Kṛṣṇa had been devoured by
the gigantic crane, they fainted, becoming lifeless like senses without prāṇa.
They fainted even though they knew Kṛṣṇa’s powers. This is explained in Prīti
Sandarbha 100.
TEXT 52 tadā bakāriṃ sura-loka-vāsinaḥ samākiran nandana-mallikādibhiḥ samīḍire

cānaka-śankha-saṃstavais tad vīkṣya gopāla-sutā visismire
TRANSLATION At that time, the devatās profusely showered jasmine flowers grown in
Nandana garden upon Kṛṣṇa, the enemy of Bakāsura. They praised him by sounding
celestial kettledrums and conchshells and by offering prayers. Seeing this, the
cowherd boys were struck with wonder.
They praised (samīdire) Kṛṣṇa with Vedic and Pancarātrika verses along with sounds
of drums and conches.
Chapter Twelve
TEXT 1 śrī-śuka uvāca kvacid vanāśāya mano dadhad vrajāt prātaḥ samutthāya vayasya-
vatsapān prabodhayan chṛnga-raveṇa cāruṇā vinirgato vatsa-puraḥsaro hariḥ
TRANSLATION Śukadeva Gosvāmī continued: O King, one day Kṛṣṇa decided to take his
breakfast as a picnic in the forest. Having risen early in the morning, he blew his
horn and woke all the cowherd boys and calves with its beautiful sound. Then Kṛṣṇa
and the boys, keeping their respective groups of calves before them, proceeded from
Vraja to the forest.
These three chapters are not accepted by some, but a commentary is written because
they are accepted by Vāsanā-bhāṣya and many other ancient commentators, and are
famous in all places.
TEXTS 7–10 kecid veṇūn vādayanto dhmāntaḥ śṛngāṇi kecana kecid bhṛngaiḥ pragāyantaḥ
kūjantaḥ kokilaiḥ pare
vicchāyābhiḥ pradhāvanto gacchantaḥ sādhu haṃsakaiḥ bakair upaviśantaś ca nṛtyantaś

ca kalāpibhiḥ
vikarṣantaḥ kīśa-bālān ārohantaś ca tair drumān vikurvantaś ca taiḥ sākaṃ plavantaś

ca palāśiṣu
sākaṃ bhekair vilanghantaḥ saritaḥ srava-samplutāḥ vihasantaḥ praticchāyāḥ śapantaś

ca pratisvanān
TRANSLATION Some boys blew their flutes, and others blew bugles made of horn. Some
imitated the buzzing of the bumblebees, and others imitated the voice of the
cuckoo. Some boys ran with the shadows of birds, some imitated the beautiful
movements of the swans, some sat down with the ducks, and others imitated the
dancing of the peacocks. Some boys attracted young monkeys in the trees, some
climbed the trees with them, and made faces like the young monkeys, and others
jumped from the trees. Some boys jumped over the rivers filled with flowing water
form waterfalls with the frogs, and when they saw their own reflections on the
water they would laugh. They would also condemn the sounds of their own echoes.
Kiśa-bālān means baby monkeys. Sravā means waterfalls. They laughed at their
reflections in the water, while making funny faces.
TEXTS 11 itthaṃ satāṃ brahma-sukhānubhūtyā dāsyaṃ gatānāṃ para-daivatena

māyāśritānāṃ nara-dārakeṇa sākaṃ vijahruḥ kṛta-puṇya-punjāḥ
TRANSLATION In this way with an abundance of splendor caused by Kṛṣṇa, they played
with him, who was pure consciousness known as Brahman for the jnānīs, who was the
Supreme Lord for the devotees with dāsya-bhāva and who was an ordinary human child
for those covered by material illusion.
Kṛṣṇa is described in two verses.
TEXT 27 tān vīkṣya kṛṣṇaḥ sakalābhaya-prado hy ananya-nāthān sva-karād avacyutān

dīnāṃś ca mṛtyor jaṭharāgni-ghāsān ghṛṇārdito diṣṭa-kṛtena vismitaḥ
TRANSLATION Kṛṣṇa, giver of fearlessness to all beings, saw that all the cowherd
boys, who did not know anyone but him as their shelter, had now escaped from his
hand and were helpless. They were now suffering, like straws to be burned by the
fire of the abdomen of Aghāsura, who was death personified. Bewildered by his
affection, he was astonished by what had been arranged by his appointed śakti.
He acted like an ordinary human in being astonished.
TEXT 32 tenaiva sarveṣu bahir gateṣu prāṇeṣu vatsān suhṛdaḥ paretān dṛṣṭyā
svayotthāpya tad-anvitaḥ punar
vaktrān mukundo bhagavān viniryayau
TRANSLATION When all the demon’s life airs had passed away through that hole in the
top of his head, Kṛṣṇa glanced over the seemly dead calves and cowherd boys and
brought them back to consciousness. Then Mukunda, full of all powers, who awarded
liberation to Agha and freed the boys, came out from the demon’s mouth followed by
his friends and the calves.
The calves and boys seemed to be dead (paretān). This expresses similarity to human
pastimes. Actually they had fainted out of separation from Kṛṣṇa, being embraced by
his cit-śakti.
TEXT 33 pīnāhi-bhogotthitam adbhutaṃ mahaj jyotiḥ sva-dhāmnā jvalayad diśo daśa

pratīkṣya khe ’vasthitam īśa-nirgamaṃ viveśa tasmin miṣatāṃ divaukasām
TRANSLATION From the body of the gigantic python, a glaring effulgence emerged,
illuminating all directions, and remained in the sky, waiting until Kṛṣṇa came out
of the corpse’s mouth. Then, as all the devatās looked on, this effulgence entered
into Kṛṣṇa’s body.
The jīva manifested as a light which could be seen, in order to show the Lord’s
power.
TEXT 36 rājann ājagaraṃ carma śuṣkaṃ vṛndāvane ’dbhutam vrajaukasāṃ bahu-tithaṃ

babhūvākrīḍa-gahvaram
TRANSLATION O King Parīkṣit, when the python-shaped body of Aghāsura dried up,
becoming merely a big skin, it astonished the inhabitants of Vṛndāvana and became a
cave for the boys’ sporting for many days.
As in the case of Pūtanā, even his dead body became fragrant and most attractive.
It became a cave for playing the next year.
TEXT 38 naitad vicitraṃ manujārbha-māyinaḥ parāvarāṇāṃ paramasya vedhasaḥ agho ’pi

yat-sparśana-dhauta-pātakaḥ prāpātma-sāmyaṃ tv asatāṃ sudurlabham
TRANSLATION This was not astonishing for the Lord who was supreme among all lower
and higher beings, since he was the creator and mercifully appeared as the son of
Nanda. Agha attained similarity to the Lord, generally unobtainable by a sinful
person, because he was purified of his sin by the touch of the Lord.
Nothing is astonishing for the Lord who is the best among lower and higher
creatures, among all aṃśas and aṃśīs since he causes creation (vedhasaḥ). This
means that he is the supreme independent being. Because of that, he was most
merciful (māyinaḥ) as the son of Nanda (manujārbha). His famous, outstanding
characteristic is his mercy in showing informal pastimes without reverence. He has
the greatest śakti. He is the cause of everything. He is independent in his
pastimes. He could deliver such a fallen jīva. All this is shown by this pastime.
He attained oneness with the Lord (ātma-sāmyam). He attained sāyujya.
TEXT 41 śrī-rājovāca brahman kālāntara-kṛtaṃ tat-kālīnaṃ kathaṃ bhavet yat kaumāre

hari-kṛtaṃ jaguḥ paugaṇḍake ’rbhakāḥ
TRANSLATION Mahārāja Parīkṣit inquired: O brāhmaṇa! How could activities which

occurred in the past be seen in the present time? How could the boys say that what
Kṛṣṇa did in his kaumāra period was done in his paugaṇḍa period?
How could activities which occurred in the past be seen in the present time? How
could the boys say that what Kṛṣṇa did in his kaumāra period was done in his
paugaṇḍa period? Knowing that the activities took place in the kaumāra period, how
could they say otherwise? How could this happen? TEXT 42
tad brūhi me mahā-yogin paraṃ kautūhalaṃ guro nūnam etad dharer eva māyā bhavati
nānyathā
TRANSLATION O greatest devotee, my spiritual master, this is a cause of curiosity.

I think that it was the māyā of Kṛṣṇa and no one else.
It is the Lord’s power to make the impossible happen (māyā hareḥ). Others are
incapable of doing this. He is unlimited in power and sweetness. These are revealed
in taking the picnic with the boys and in the meaning of Brahmā’s prayers.
Chapter Thirteen
TEXT 2 satām ayaṃ sāra-bhṛtāṃ nisargo yad-artha-vāṇī-śruti-cetasām api prati-kṣaṇaṃ

navya-vad acyutasya yat striyā viṭānām iva sādhu vārtā
TRANSLATION Rightly topics of the infallible Lord are new at every moment, just as
women are ever-fresh for lusty men. This is natural for devotees, who accept the
essence of sweetness, and whose minds, ears and words are dedicated to the Lord.
The topics are ever new. This is a comparison with anurāga, which appears fresh at
every moment. His feet are also ever fresh.
TEXT 3 śṛṇuṣvāvahito rājann api guhyaṃ vadāmi te brūyuḥ snigdhasya śiṣyasya guravo
guhyam apy uta
TRANSLATION O King! Hear me with great attention since I will speak confidential
topics to you. Gurus speak secrets to an affectionate disciple. I will also do
this.
Uta means “I conclude in this way.”
TEXT 8 kṛṣṇasya viṣvak puru-rāji-maṇḍalair abhyānanāḥ phulla-dṛśo vrajārbhakāḥ
sahopaviṣṭā vipine virejuś chadā yathāmbhoruha-karṇikāyāḥ
TRANSLATION Kṛṣṇa sat in the center, encircled by lines of his friends, whose eyes
were wide with joy. Sitting with him in Vṛndāvana, they shone like the whorl of a
lotus flower surrounded by its petals.
Their faces were facing Kṛṣṇa (abhyānanāḥ). Otherwise their eyes would not be wide
with joy. This was arranged by the Lord’s inconceivable energy to please him.
TEXT 9 kecit puṣpair dalaiḥ kecit pallavair ankuraiḥ phalaiḥ śigbhis tvagbhir
dṛṣadbhiś ca bubhujuḥ kṛta-bhājanāḥ
TRANSLATION Among the cowherd boys, some ate using flower petals for plates. Others
used leaves, fruits, sprouts, their packs, bark of trees and stones.
Kecit should be repeated with each item.
TEXT 11 bibhrad veṇuṃ jaṭhara-paṭayoḥ śṛnga-vetre ca kakṣe vāme pāṇau masṛṇa-

kavalaṃ tat-phalāny angulīṣu tiṣṭhan madhye sva-parisuhṛdo hāsayan narmabhiḥ svaiḥ
svarge loke miṣati bubhuje yajna-bhug bāla-keliḥ
TRANSLATION Holding a flute in his sash and a horn and stick under his armpit,
holding yogurt rice in his left palm and pickles in his fingers, Kṛṣṇa, situated
with his close friends, while playing as a child though he was the enjoyer of
sacrifice and while making his friends laugh with jokes, ate his food while the
devatās watched in astonishment. He held lavalī and dhātrī fruits in his fingers.
He was accepted as the lord of sacrifice by the devatās, but here he was playing as
a child while eating his food. He was very different from what they expected.
TEXT 13 tān dṛṣṭvā bhaya-santrastān ūce kṛṣṇo ’sya bhī-bhayam mitrāṇy āśān mā
viramate- hāneṣye vatsakān aham
TRANSLATION When Kṛṣṇa--the giver of fear to fear itself for the whole universe--
saw that the cowherd boys were frightened he said, “My dear friends, do not stop
eating. I shall bring your calves back to this spot.”
Kṛṣṇa saw that the boys were agitated with fright. Thus he was determined that no
one go with him.
TEXT 14 ity uktvādri-darī-kunja- gahvareṣv ātma-vatsakān vicinvan bhagavān kṛṣṇaḥ

sapāṇi-kavalo yayau
TRANSLATION Saying this, carrying yogurt rice in his hand, Kṛṣṇa, Svayam Bhagavān,
thinking of all the calves as his own, went into the mountains, caves, and deep
recesses in the groves.
Though he was Bhagavān he went, thinking of all the cows as his own (ātmavatsakān).
TEXT 15 ambhojanma-janis tad-antara-gato māyārbhakasyeśitur draṣṭuṃ manju mahitvam

anyad api tad-vatsān ito vatsapān nītvānyatra kurūdvahāntaradadhāt khe ’vasthito
yaḥ purā dṛṣṭvāghāsura-mokṣaṇaṃ prabhavataḥ prāptaḥ paraṃ vismayam
TRANSLATION O Mahārāja Parīkṣit! Brahmā, who was born from Viṣṇu’s lotus navel, who
resides in the sky, and who had become astonished on seeing Kṛṣṇa liberate
Aghāsura, came to Vṛndāvana. Taking the boys and calves to another place in order
to see some other power of the Lord, who was a boy with bewildering power, Brahmā
then disappeared.
He wanted to see the power of the Lord, who had pastimes of a boy who could
bewilder everyone (māyārbhakasya). He could thus bewilder even Brahmā again and
again.
TEXT 17 kvāpy adṛṣṭvāntar-vipine vatsān pālāṃś ca viśva-vit sarvaṃ vidhi-kṛtaṃ

kṛṣṇaḥ sahasāvajagāma ha
TRANSLATION When Kṛṣṇa was unable to find the calves and the cowherd boys anywhere
in the forest, being omniscient as Svayam Bhagavān, he suddenly understood that
this was the work of Brahmā.
Kṛṣṇa became absorbed in the pastime. His jnāna-śakti and other śaktis, which
remained near him awaiting orders continuously, came to him for service when the
opportunity arose.
TEXT 18 tataḥ kṛṣṇo mudaṃ kartuṃ tan-mātčṇāṃ ca kasya ca ubhayāyitam ātmānaṃ cakre
viśva-kṛd īśvaraḥ
TRANSLATION Thereafter, just to create pleasure both for Brahmā and for the mothers
of the calves and cowherd boys, Kṛṣṇa, the lord of Mahā-viṣṇu, made himself appear
just like the calves and boys.
He expanded himself for all the other mothers who constantly desired Kṛṣṇa to be
their own son. The word ca indicates that for some days he also kept safely the
real cowherd boys, who could not tolerate even a moment’s separation from him, just
as he kept the Yādavas safely in Dvārakā, since he feared some other disturbances,
such their entrance into Agha’s stomach while he was absorbed in pastimes.
Another goal is stated. He gave joy to Brahmā by making himself fit for both the
cows and mothers, though having one form. He was the avatarī, the lord of the
puruṣa and other avatāras (viśva-kṛd īśvaraḥ).
TEXT 19 yāvad vatsapa-vatsakālpaka-vapur yāvat karānghry-ādikaṃ yāvad yaṣṭi-viṣāṇa-

veṇu-dala-śig yāvad vibhūṣāmbaram yāvac chīla-guṇābhidhākṛti-vayo yāvad vihārādikaṃ
sarvaṃ viṣṇumayaṃ giro ’nga-vad ajaḥ sarva-svarūpo babhau
TRANSLATION Though unborn, Kṛṣṇa, because he is the embodiment of all forms,

different and non-different from them like words being inseparable from their
endings, he
expanded himself into the exact number of missing cowherd boys and calves, with
their exact bodily features, their particular types of hands, legs and other limbs,
their sticks, bugles , flutes, ornamental flower petals, their lunch bags, their
particular types of dress and ornaments placed in various ways, their names, ages
and forms, and their special activities and characteristics, which were all non-
different from him.
All these items were transformations of himself (viṣṇu-mayam).
TEXT 21 tat-tad-vatsān pṛthan nītvā tat-tad-goṣṭhe niveśya saḥ tat-tad-ātmābhavad

rājan tat-tat-sadma praviṣṭavān
TRANSLATION O king! Bringing the different sets of calves, he put them in each cow
shed and as each boy he entered each house.
Entering the house with each of the forms, he took great care (tat-tad-ātmā).
According to Amara-koṣa the word ātmā can mean effort, determination, intelligence,
nature, Brahmā or body.
TEXT 25 go-gopīnāṃ mātṛtāsminn āsīt snehardhikāṃ vinā purovad āsv api hares tokatā
māyayā vinā
TRANSLATION The cows and mothers’ maternal affection for Kṛṣṇa as their son was
similar to the affection they had for their original sons, though their affection
for their original sons was actually less. Kṛṣṇa’s acceptance of those women as his
mothers, even previously, was almost like his affection for Yaśodā, but with Yaśodā
it was without any disguise.
After showing in the first part of the verse the superiority of the mother ‘s love
for boys who were Kṛṣṇa’s expansions over that for the original boys, Śukadeva then
shows the superior nature of Yaśodā’s love for Kṛṣṇa in his original form over the
other mothers’ love for his expansions, though certainly those mothers’ love was
also praiseworthy. The word purovad, though used once, should be used in both
statements. The cows and mothers had motherly affection for Kṛṣṇa who expanded as
their sons and calves just as they had for their original
sons and calves (purovad) but the affection for their real sons was actually less.
It was very intense towards Kṛṣṇa in the form of their sons. Though Kṛṣṇa’s form
was covered in assuming the forms of the cowherd boys and calves, the attraction
manifested since his nature, like fire, could not be covered.
Kṛṣṇa had affection as a child (tokatā) towards those mothers even previously (āsu
api), something like his affection for Yaśodā. But he identified himself as Kṛṣṇa
to Yaśodā, without disguise (māyayā vinā) whereas he disguised himself as the
cowherd boys (I am Śrīdāmā or I am Sudāmā) and covered his form to the other
mothers. It will be said vatsa-pāla-miṣeṇa saḥ: he played the part of the cowherd
boys. (SB 10.13.27)
TEXT 26 vrajaukasāṃ sva-tokeṣu sneha-vally ābdam anvaham śanair niḥsīma vavṛdhe

yathā kṛṣṇe tv apūrvavat
TRANSLATION Now, for one year, their affection for their own sons gradually
increased without limit, for Kṛṣṇa had now become their sons. And their affection
for Kṛṣṇa increased more than previously to an astonishing degree.
The extraordinary affection of the mothers for Kṛṣṇa in person is shown. Their
affection increased for their sons. This means that their affection for those whom
they thought were their sons increased. The creeper of affection gradually grew by
taking care of those sons daily, since those sons were actually Kṛṣṇa. Their
affection for their sons who were Kṛṣṇa increased just as their affection for Kṛṣṇa
in person increased but their affection for Kṛṣṇa in person increased to a most
remarkable degree. Or yathā can mean yathāvat (rightly). Affection for their sons
who were Kṛṣṇa increased, and affection for things like the lunch parcels and
sticks which were also Kṛṣṇa rightly increased, but affection for Kṛṣṇa in person
increased to an astonishing degree.
TEXT 32 gopās tad-rodhanāyāsa- maughya-lajjoru-manyunā durgādhva-kṛcchrato ’bhyetya

go-vatsair dadṛśuḥ sutān
TRANSLATION The cowherd men, having been unable to check the cows from going to
their
calves, felt simultaneously ashamed and angry. They crossed the rough road with
great difficulty, but when they arrived they saw their own sons with the calves.
Their anger at the cows disappeared when they saw the cows with the calves. They
did not have anger at the calves however. Even not seeing them, they could not have
anger at the cowherd boys but rather sweet affection.
TEXT 33 tad-īkṣaṇotprema-rasāplutāśayā jātānurāgā gata-manyavo ’rbhakān uduhya

dorbhiḥ parirabhya mūrdhani ghrāṇair avāpuḥ paramāṃ mudaṃ te
TRANSLATION At that time, all the thoughts of the cowherd men merged in the mellow
of paternal love, which was aroused by the sight of their sons. Experiencing a
great attraction, their anger completely disappearing, they lifted their sons,
embraced them in their arms, and enjoyed the highest pleasure by smelling their
sons’ heads.
By prema, there arose great joy and by anurāga, great thirst. By these two
elements, the anger disappeared.
TEXT 34 tataḥ pravayaso gopās tokāśleṣa-sunirvṛtāḥ kṛcchrāc chanair apagatās tad-

anusmṛty-udaśravaḥ
TRANSLATION Thereafter the elderly cowherd men, having obtained great bliss from
embracing their sons, gradually and with great difficulty and reluctance ceased
embracing them. But by constant remembrance, their eyes flowed with tears.
Being elder, they also had discerning intelligence.
TEXT 35 vrajasya rāmaḥ premardher vīkṣyautkaṇṭhyam anukṣaṇam mukta-staneṣv apatyeṣv

apy ahetu-vid acintayat
TRANSLATION Because of an increase of affection, the cows had constant attachment

to those
calves that were grown up and had stopped sucking milk from their mothers. When
Baladeva saw this attachment, he was unable to understand the reason for it, and
thus he began to consider as follows.
The cows had increased affection for their calves who had stopped taking milk. This
also means that the parents had increased affection for their sons. This was
unsuitable for the calves that had stopped taking milk. It indicated that Kṛṣṇa was
the cause of the increase of affection and attachment for those calves.
TEXT 36 kim etad adbhutam iva vāsudeve ’khilātmani vrajasya sātmanas tokeṣv apūrvaṃ
prema vardhate
TRANSLATION What is this irrational phenomenon? The affection of all the

inhabitants of Vraja, including me, for Kṛṣṇa, the soul and shelter of all of us,
increasing as never before, is now increasing for these boys and calves.
The affection for Kṛṣṇa, the shelter of all (akhilātmani), has incrased. Such prema
directed to him was suitable.
TEXT 37 keyaṃ vā kuta āyātā daivī vā nāry utāsurī prāyo māyāstu me bhartur nānyā me
’pi vimohinī
TRANSLATION What is this māyā and where as it come from? Is it caused by devatās or
by sages? Or it caused by a she-demon? It can only be the māyā of my brother and
nothing else. It causes my prema to increase remarkably.
It is possibly (prāyaḥ) the māyā of my brother. It was impossible that māyā

increased prema, since prema is related to Kṛṣṇa’s svarūpa.
TEXT 38 iti sancintya dāśārho vatsān sa-vayasān api sarvān ācaṣṭa vaikuṇṭhaṃ
cakṣuṣā vayunena saḥ
TRANSLATION Thinking in this way, Balarāma was able to see, with the eye of prema,
that all these calves and Kṛṣṇa’s friends were expansions of the form of Kṛṣṇa.
The ending on savayasān is poetic license. By this, all the options he had thought
of are negated.
TEXT 39 naite sureśā ṛṣayo na caite tvam eva bhāsīśa bhid-āśraye ’pi sarvaṃ pṛthak
tvaṃ nigamāt kathaṃ vadety uktena vṛttaṃ prabhuṇā balo ’vait
TRANSLATION Baladeva said, “O supreme controller! These boys are not great devatās
or sages. Now I can see that you alone are manifesting in all these boys and
calves. Although one entity, you are existing in the different forms of the calves
and boys. Please briefly explain this to me.” Having thus been requested by
Baladeva, Kṛṣṇa explained the whole situation, and Baladeva understood it.
The boys did not accumulate abundant pious of acts as expressed in SB 10.12.11.
Though these forms of calves and boys take shelter of difference (bhid-āśraye), you
alone exist.
TEXT 40 tāvad etyātmabhūr ātma- mānena truṭy-anehasā purovad ābdaṃ krīḍantaṃ dadṛśe
sa-kalaṃ harim
TRANSLATION When Brahmā returned after a moment of his time, he saw that, although
by human measurement a complete year had passed, Kṛṣṇa was engaged just as before
in playing with the boys and calves, who were his expansions.
Brhamā saw Kṛṣṇa playing with the calves and boys (sa-kalam).
TEXT 42 ita ete ’tra kutratyā man-māyā-mohitetare tāvanta eva tatrābdaṃ krīḍanto
viṣṇunā samam
TRANSLATION For this reason, from where did these other boys come? For a whole year
they have all been playing with Kṛṣṇa.
For this reason (itaḥ), who are these boys here playing for a whole year in Gokula
(tatra)?
TEXT 43 evam eteṣu bhedeṣu ciraṃ dhyātvā sa ātma-bhūḥ satyāḥ ke katare neti jnātuṃ
neṣṭe kathancana
TRANSLATION Thus Brahmā, thinking and thinking for a long time and trying to
distinguish between those two sets of boys-- which was real and which was false--
could not understand at all.
Brahmā tried to figure out the two groups, one sleeping and one playing. He
reflected about both groups. Which of them was the real group of the original boys
and calves? Which was the false group? How did the Lord use māyā to fool me? He
thought in this manner.
TEXT 45 tamyāṃ tamovan naihāraṃ khadyotārcir ivāhani mahatītara-māyaiśyaṃ nihanty

ātmani yunjataḥ
TRANSLATION As the darkness of snow on a dark night cannot cover darkness and the
light of a glowworm in the light of day cannot reveal the sun, the power of an
inferior person who tries to use it against a person of great power destroys his
own ability. The feeble (itara) māyā destroys the power (aiśyam) of the person who
uses it to show his power.
TEXTS 47–48 catur-bhujāḥ śankha-cakra- gadā-rājīva-pāṇayaḥ kirīṭinaḥ kuṇḍalino

hāriṇo vana-mālinaḥ
śrīvatsāngada-do-ratna- kambu-kankaṇa-pāṇayaḥ nūpuraiḥ kaṭakair bhātāḥ kaṭi-

sūtrāngulīyakaiḥ
TRANSLATION All those personalities had four arms, holding conchshell, disc, mace
and lotus flower in their hands. They wore helmets on their heads, earrings on
their ears and garlands of forest flowers around their necks. On the upper portion
of the
right side of their chests was the emblem of the goddess of fortune. Furthermore,
they wore armlets on their arms, bracelets, anklets, wrist ornaments, ankle bells,
foot ornaments, belts around their waists and rings on their fingers. They all
appeared very beautiful.
Katakaiḥ means with anklets.
TEXT 50 candrikā-viśada-smeraiḥ sāruṇāpānga-vīkṣitaiḥ svakārthānām iva rajaḥ-

sattvābhyāṃ sraṣṭṛ-pālakāḥ
TRANSLATION Those Viṣṇu forms, by their smiling glances, which resembled the pure
light of the moon, which were also tinged with red, created and protected the
desires of their own devotees, as if by the modes of passion and goodness.
Red and white are compared to rajas and sattva.
TEXT 51 ātmādi-stamba-paryantair mūrtimadbhiś carācaraiḥ nṛtya-gītādy-anekārhaiḥ

pṛthak pṛthag upāsitāḥ
TRANSLATION These forms were worshipped by the presiding deities of all moving and
nonmoving beings, including Brahmā, with many items such as singing and dancing,
according to their respective capacities and ingredients.
The forms were worshipped by the deities in charge of moving and nonmoving beings
(carācaraiḥ).
TEXT 54 satya-jnānānantānanda- mātraika-rasa-mūrtayaḥ aspṛṣṭa-bhūri-māhātmyā api hy

upaniṣad-dṛśām
TRANSLATION The forms all had eternal, unlimited forms, full of knowledge and
bliss, which were one form. Their great glory could not even to be touched by the
ātmājnānīs.
The forms were eternal, being the cause of everything else. They were forms of
knowledge, being self-manifesting. They were unlimited in powers (ananta).
They were full of bliss, being the highest shelters of happiness without upādhis.
They were unchangeable (ekarasa) because they were the cause of time. Kṛṣṇa was
one, but manifested in separate forms.
TEXT 55 evaṃ sakṛd dadarśājaḥ para-brahmātmano ’khilān yasya bhāsā sarvam idam
vibhāti sa-carācaram
TRANSLATION Thus Brahmā saw all the forms of the Supreme Brahman at once, by whose
selfrevealing natures the whole universe of moving and non-moving beings gained
consciousness.
How could Brahmā see the forms? The Lord reveals everything, and reveals himself.
TEXT 56 tato ’tikutukodvṛtya- stimitaikādaśendriyaḥ tad-dhāmnābhūd ajas tūṣṇīṃ pūr-

devy-antīva putrikā
TRANSLATION Then, by the power of the effulgence of those Viṣṇu forms, Brahmā, his
eleven senses jolted by astonishment and his eyes turning here and there in
astonishment, became silent, like the village deity in front of villagers.
By the power of those forms (dhāmnā), Brahmā became silent, like a clay village
deity in front of the villagers, which is attractive and without movement.
TEXT 57 itīreśe ’tarkye nija-mahimani sva-pramitike paratrājāto ’tan-nirasana-

mukha-brahmaka-mitau anīśe ’pi draṣṭuṃ kim idam iti vā muhyati sati cacchādājo
jnātvā sapadi paramo ’jā-javanikām
TRANSLATION When Brahmā became bewildered about what he saw and was no longer able
to look at these forms, which were inconceivable, expansions of Kṛṣṇa’s power,
self-revealing, proved by the scriptures through negation of matter, and which were
beyond matter, Kṛṣṇa, understanding his bewilderment, immediately covered the
vision.
Kṛṣṇa covered up that vision. How did Brahmā become bewildered (kva muhyati)? The
forms were the powers of Kṛṣṇa in his svarūpa with dark complexion (nija-mahimani),
and were self-proved (sva-pramitike).
TEXT 58 tato ’rvāk pratilabdhākṣaḥ kaḥ paretavad utthitaḥ kṛcchrād unmīlya vai
dṛṣṭīr ācaṣṭedaṃ sahātmanā
TRANSLATION Brahmā’s external consciousness then revived, and he stood up, just
like a dead man coming back to life. Opening his eyes with great difficulty, he saw
the universe, along with himself.
He rose up, because he had fallen off his swan. He saw this world (idam), object of
his possessiveness along with his body, which he identified as “I.” He saw in this
way because of forgetfulness.
TEXT 59 sapady evābhitaḥ paśyan diśo ’paśyat puraḥ-sthitam vṛndāvanaṃ janājīvya-

drumākīrṇaṃ samā-priyam
TRANSLATION Then, looking in all directions, Brahmā immediately saw Vṛndāvana

before him, filled with trees, which was the means of livelihood for the
inhabitants and which was dear to Kṛṣṇa because of Rādhā’s presence.
Samā-priyam means Vṛndāvana which is dear to him because there Rādhā resides. It
was said:
vṛndāvanaṃ govardhanaṃ yamunā-pulināni ca vīkṣyāsīd uttamā prītī rāma-mādhavayor

nṛpa
O King Parīkṣit, when Rāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the
River Yamunā, they both enjoyed great pleasure. (SB 10.11.36)
TEXT 60 yatra naisarga-durvairāḥ sahāsan nṛ-mṛgādayaḥ mitrāṇīvājitāvāsa- druta-ruṭ-

tarṣakādikam
TRANSLATION In Vṛndāvana there is no anger or thirst because of the permanent

presence of Kṛṣṇa, who cannot be controlled by the yogīs. There, naturally inimical
animals and even human beings and animals live together as friends.
Vṛndāvana has no anger, hunger or thirst since Kṛṣṇa who is unconquered by yogīs
lives there permanently.
TEXT 61 tatrodvahat paśupa-vaṃśa-śiśutva-nāṭyaṃ brahmādvayaṃ param anantam agādha-

bodham vatsān sakhīn iva purā parito vicinvad ekaṃ sa-pāṇi-kavalaṃ parameṣṭhy
acaṣṭa
TRANSLATION Then Lord Brahmā saw the Absolute Truth—who is one without a second,
who is the supreme controller, who is unlimited, who is incomprehensible—
possessing the form of a child in a family of cowherd men with a morsel of food in
his hand, searching everywhere just as before for the calves and his cowherd
friends.
Narākṛti paraṃ brahma apaśyat: he saw the Supreme Brahman in a human form. Brahmā
will later say dyaiva tvad ṛte ’sya kiṃ mama na te māyātvam ādarśitam: have you not
shown me today that both you yourself and everything within this creation are
manifestations of your inconceivable potency? (SB 10.14.18) Brahmā also experienced
the sweetest pastimes suitable to the human form of the Lord in Kṛṣṇa who is the
reservoir of all pastimes according to the principle of lokavat tu līlākaivalyam:
the Lord has pastimes similar to the activities of this world. (Brahma-sūtra
2.1.33)
Thus Brahmā saw him as a small boy belonging to a cowherd family, the son of Nanda
causing great astonishment with great variety (nāṭyam). He did (vahan) this
excellently (ut) with the most care. He also experienced pastimes in which he was
controlled by his devotees’ prema, attractive to all from Brahmā to the canḍālas
which caused him to reject his qualities of Brahman: he saw Kṛṣṇa searching for the
calves and his friends
TEXT 63
utthāyotthāya kṛṣṇasya cirasya pādayoḥ patan āste mahitvaṃ prāg-dṛṣṭaṃ smṛtvā

smṛtvā punaḥ punaḥ
TRANSLATION Rising and falling again and again at the lotus feet of Lord Kṛṣṇa for
a long time, Brahmā remembered over and over the Lord’s greatness he had just seen.
Remembering again and again, he remained there for a long time.
TEXT 64 śanair athotthāya vimṛjya locane mukundam udvīkṣya vinamra-kandharaḥ

kṛtānjaliḥ praśrayavān samāhitaḥ sa-vepathur gadgadayailatelayā
TRANSLATION Then, rising very gradually and wiping his two eyes, Brahmā looked up
at Mukunda. Brahmā, his head bent low, his mind concentrated and his body
trembling, very humbly began, with faltering words, to offer praises to Kṛṣṇa.
Ailata means he made sounds.
Chapter Fourteen
TEXT 1 śrī-brahmovāca naumīḍya te ’bhra-vapuṣe taḍid-ambarāya gunjāvataṃsa-

paripiccha-lasan-mukhāya vanya-sraje kavala-vetra-viṣāṇa-veṇulakṣma-śriye mṛdu-pade
paśupāngajāya
TRANSLATION Brahmā said: O worshipable Lord! I offer my obeisances to you to attain

you, Nanda’s son, having a body the complexion of a rain cloud, wearing cloth
flashing like lightning, with face shining among peacock feathers and gunja berry
decorations, with colorful forest garland, and possessing soft feet, your beauty
enhanced by yogurt rice, stick, horn and flute.
Determining that the lotus feet of Kṛṣṇa were the highest goal, he begins to praise
that form.
TEXT 2 asyāpi deva vapuṣo mad-anugrahasya svecchā-mayasya tanu-bhūta-mayasya ko

’pi neśe mahi tv avasituṃ manasāntareṇa sākṣāt tavaiva kim utātma-sukhānubhūteḥ
TRANSLATION Even by controlling the mind, no one can understand the greatness of
this form of the Lord of the universe, which manifested in many four-armed forms,
but which is actually you, the one form of Svayam Bhagavān, who gave me mercy by
you own will, who spreads through the universe in many spiritual forms and possess
bliss which can be understood only by yourself.
Having seen Kṛṣṇa’s greatness, he speaks with reverence, seemingly indifferent to

praising him because of his confusion.
TEXT 3 jnāne prayāsam udapāsya namanta eva jīvanti san-mukharitāṃ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṃ tanu-vān-manobhir ye prāyaśo ’jita jito ’py asi tais
tri-lokyām
TRANSLATION Those who give up attempts to understand your powers, who live
constantly in devotional association, and who pass their lives respecting topics
about you and your associates with the ear, by body, mind and words, which they
proclaim loudly, bring you under control, though you cannot be controlled by anyone
in the three worlds.
Because you cannot be understood, the devotees give up attempts to understand you.
TEXT 4 śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye

teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām
TRANSLATION O Lord! If fools give up bhakti, the all-inclusive path, and suffer to
attain
realization of ātmā without bhakti, they simply attain suffering and nothing else.
They are like fools who beat empty husks.
It is seen that some persons give up bhakti and endeavor for jnāna.
TEXT 5 pureha bhūman bahavo ’pi yoginas tvad-arpitehā nija-karma-labdhayā vibudhya

bhaktyaiva kathopanītayā prapedire ’njo ’cyuta te gatiṃ parām
TRANSLATION O Lord possessing unlimited glory! O Lord who does not fail his
devotee! Many yogīs in the past, offering their activities to you and developing
realization through devotional activities, easily attained your association.
By offering their prescribed duties and performing bhakti with taste for hearing
topics of the Lord, they realized ātmā and then Bhagavān. Finally they attained
sāmīpyam along with knowledge.
TEXT 6 tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ

avikriyāt svānubhavād arūpato hy ananya-bodhyātmatayā na cānyathā
TRANSLATION O great Lord! The greatness of one among your qualities may be realized
by persons with pure hearts as one ātmā (Brahman) according to his realization by
exclusive cultivation and not beyond that, since the Lord is actually beyond
perception. Though a person may develop some realization, it will be impersonal
knowledge, and not knowledge of your personal qualities.
TEXT 7 guṇātmanas te ’pi guṇān vimātuṃ hitāvatīṛnasya ka īśire ’sya kālena yair vā
vimitāḥ su-kalpair bhū-pāṃśavaḥ khe mihikā dyu-bhāsaḥ
TRANSLATION
In time, skilled people might be able to count all the atoms of the earth, the
particles of snow, or perhaps even the photons in the sky. But who could possibly
count the unlimited transcendental qualities possessed by you, the vitalizer of all
qualities, who have descended to display those qualities for the benefit of all
living entities?
You display your qualities by your mercy (hitāvatīrṇasya).
TEXT 9 paśyeśa me ’nāryam ananta ādye parātmani tvayy api māyi-māyini māyāṃ
vitatyekṣitum ātma-vaibhavaṃ hy ahaṃ kiyān aiccham ivārcir agnau
TRANSLATION My Lord, just see my uncivilized impudence! To test your power I tried
to extend my māyā over you, the unlimited power, my father, the master of māyā.
What am I compared to you? I am just like a small spark in the presence of a great
fire.
Āryam means “being well-bred.” That includes having wisdom. See my foul nature,
foolishness (anāryam)! By this he reveals his nature. As a low-bred person I have
committed a foolish act against you, my master (īśa), my father (ādye). As a fool I
have committed an act against the soul of all including me (parātmani), against the
person with unlimited powers (anante). Not knowing all of this, I spread my māyā
over you, the master of māyā (māyi-māyini). This makes me the greatest fool.
Previously it was stated that he wanted to see some other sweet power of the Lord
(SB 10.13.15). By spreading māyā to see your powers I am even more (kiyān) of a
rascal. He admits his pride. .An example is given to show the extent of his low
mentality. I am like a spark in a great fire.
TEXT 11 kvāhaṃ tamo-mahad-ahaṃ-kha-carāgni-vār-bhūsaṃveṣṭitāṇḍa-ghaṭa-sapta-

vitasti-kāyaḥ kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryāvātādhva-roma-vivarasya ca te
mahitvam
TRANSLATION
What am I, a small creature measuring seven spans of my own hand, enclosed in a

pot-like universe composed of material nature, the total material energy, false
ego, ether, air, fire, water and earth? And what is your glory, when unlimited
universes pass through the pores of your body just as particles of dust pass
through the openings of a screened window when you create and destroy?
He praises Kṛṣṇa as the first puruṣa.
TEXT 12 utkṣepaṇaṃ garbha-gatasya pādayoḥ kiṃ kalpate mātur adhokṣajāgase kim asti-
nāsti-vyapadeśa-bhūṣitaṃ tavāsti kukṣeḥ kiyad apy anantaḥ
TRANSLATION O controller of the senses! Does a mother take offense when the child
within her womb kicks with his legs? And is there anything in existence—whether
designated by various philosophers as real or as unreal—that is actually outside
your form known as Hiraṇyagarbha antaryāmī?
He praises the second puruṣa. He establishes himself specifically as the son of the
Lord.
TEXT 13 jagat-trayāntodadhi-samplavode nārāyaṇasyodara-nābhi-nālāt vinirgato ’jas

tv iti vān na vai mṛṣā kintv īśvara tvan na vinirgato ’smi
TRANSLATION My dear Lord! It is said that Brahmā came out of the lotus in the navel
on Nārāyaṇa’s belly in the water of devastation of the universe. Certainly, these
words are not false. Thus am I not born from you?
Speaking respectfully of the special nature of the Lord expressed in the two
verses, he again states his position as the Lord’s son.
TEXT 14 nārāyaṇas tvaṃ na hi sarva-dehinām ātmāsy adhīśākhila-loka-sākṣī nārāyaṇo

’ngaṃ nara-bhū-jalāyanāt
tac cāpi satyaṃ na tavaiva māyā

TRANSLATION O Lord, of whom Mahā-viṣṇu is your expansion! Nārāyaṇa, Mahā-viṣṇu, the
source of the other puruṣas is not you. Nor is the third puruṣa, dwelling within
all beings, nor is the second puruṣa, the witness of all planets. Mahā-viṣṇu,
called Nārāyaṇa because he is the shelter of the Kāraṇa Ocean, which gives rise to
material creation, is simply your expansion. That expansion of yours is real, not
illusory.
O Kṛṣṇa, superior to the first puruṣa (adhīśa). You are the total form of all
second and third puruṣas (nāra) and the person from who causes the first puruṣa to
function (ayanaḥ).
The third puruṣa is situated in all beings (sarva-dehinām ātmā). The second puruṣa
is situated within the universal shell (loka-sākṣī). Nara-bhū-jalāyanāt means “from
the shelter of the Kāraṇa ocean which generates mahat-tattva and other element
(nara-bhū—arising from Viṣṇu).” That ocean is called nāra, related to Viṣṇu. Thus
Nārāyaṇa means the shelter of nāra (the Kāraṇa Ocean). That first puruṣa is
certainly (hi) not you. Nārāyaṇa is your anga. You are the angī, the source of
these expansions.
TEXT 15 tac cej jala-sthaṃ tava saj jagad-vapuḥ kiṃ me na dṛṣṭaṃ bhagavaṃs tadaiva
kiṃ vā su-dṛṣṭaṃ hṛdi me tadaiva kiṃ no sapady eva punar vyadarśi
TRANSLATION My dear Lord, if your body, which shelters the entire universe and lies
on the water, is real and spiritual, then why were you not seen by me when I
searched for you? And why did you appear clearly in my heart? Why did you not then
appear to my external vision?
In eight verse Brahmā explains Kṛṣṇa’s position.
TEXT 25 ātmānam evātmatayāvijānatāṃ tenaiva jātaṃ nikhilaṃ prapancitam jnānena

bhūyo ’pi ca tat pralīyate
rajjvām aher bhoga-bhavābhavau yathā
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 themselves as ātmā, the expansive
illusory material existence is destroyed by knowledge of you.
“The ātmā, the pure jīva, is the root. By ignorance of jīva one attains saṃsāra. By
knowledge of ātmā one destroys saṃsāra. What is the use of knowing about the Lord?”
This idea is refuted by stating the opposite. Those who do not know themselves as
ātmā end up with material bodies by the agency of māyā, who is a devotee of the
Lord who cannot tolerate fault, because of ignorance of the root svarūpa--that of
the Lord (tena). By knowledge of the Lord, which destroys ignorance of the Lord,
one attains knowledge of svarūpa of the jīva and this knowledge destroys ignorance
caused by identity with the body. An example is given to show this destruction of
ignorance. It is like thinking a rope is a snake. The details may be seen in
another place:
bhayaṃ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ tan-māyayāto budha

ābhajet taṃ bhaktyaikayeśaṃ guru-devate ātmā
For the jīva averse to the Lord, there will be saṃsāra consisting of identity with
body and lack of identity with the soul, because of his absorption in the material
coverings on the soul, arising from the Lord’s māyā. Therefore, the intelligent
person, taking guru as his Lord and very self, should fully worship the Lord with
pure bhakti. (SB 11.2.37) TEXT 26 ajnāna-saṃjnau bhava-bandha-mokṣau dvau nāma
nānyau sta ṛta-jna-bhāvāt ajasra-city ātmani kevale pare vicāryamāṇe taraṇāv
ivāhanī
TRANSLATION Bondage and liberation are different from knowledge of ātmā. When one
reflects
on ātmā, which is separate from matter, these states no longer exist, just as,
when one considers the matter, day and night do not exist for the sun.
Falsity is explained. Ātmā refers to the pure jīva of the previous verse and not to
the Lord, since one considers ignorance, bondage and liberation only in relation to
the jīva. In this section the Lord is referred to by words like “you.”
TEXT 27 tvām ātmānaṃ paraṃ matvā param ātmānam eva ca ātmāpunar bahir mṛgya aho
’jna-janatājnatā
TRANSLATION Considering that you, Paramātmā to be an ordinary jīva, a person seeks

you, not in Vṛndāvana, but internally, as merely the jīva.
Those who think of you, the ātmā of all ātmās, only as a jīva are fools. Thinking
you, the basis of all souls (ātmānam), to be other than ātmā (param), thinking that
others are also like you, they search for the ātmā elsewhere, not at your lotus
feet. This is the ignorance of ignorant people. Or, thinking that you are the pure
form of the jīva, thinking of you only as antaryāmī, having achieved a special
excellence, they do not search for you in Vṛndāvana. Ignorant people end up in this
ignorance for they do not listen to the words of the Lord:
atha vā bahunaitena kiṃ jnātena tavārjuna | viṣṭabhyāham idaṃ kṛtsnam ekāṃśena

sthito jagat ||
But what is the use of all this knowledge for you, Arjuna? Please understand: by
just one portion of myself, Paramātmā, I am firmly established in this universe.
(BG 10.42)
That ātmā should be sought externally. With his two index fingers, Brahmā points to
the lotus feet of Kṛṣṇa. If that were not so, I would have remained meditating on
you in my mind in Brahmaloka. I would not have come here to Vṛndāvana again. One
does not search in the forest for an object lost in the house. Or, those who think
they are in knowledge are ignorant. Or those who know the nature of jīva and the
Lord give up everything and search for the Lord in Vṛndāvana. The verse is praise
for such people.
Or, first (param) thinking of you as the jīva by worship using Advaita
philosophy, then realizing you as Paramātmā, they search for the real ātmā of all
beings using the external senses. Oh! These people are knowledgeable among the
knowledgeable (jna-janatā jnātā)!
TEXT 28 antar-bhave ’nanta bhavantam eva hy atat tyajanto mṛgayanti santaḥ asantam
apy anty ahim antareṇa santaṃ guṇaṃ taṃ kim u yanti santaḥ
TRANSLATION O unlimited Lord, the discriminating people seek you out within the
universe by rejecting things other than you. How can discriminating persons
appreciate the real nature of a rope lying before them until they refute the
illusion that it is a snake?
They give up things other than you, since they are not satisfied. “The universe is
just a covering over me. How can they attain me there?” This is talk of the
unintelligent. They know you as the effect which reflects a position of the
qualities of you, the Lord, the ultimate cause. Not searching for spiritual or
material forms, they search out the shelter of everything.
TEXT 29 athāpi te deva padāmbuja-dvayaprasāda-leśānugṛhīta eva hi jānāti tattvaṃ

bhagavan-mahimno na cānya eko ’pi ciraṃ vicinvan
TRANSLATION O Lord, revealer of everything! O Lord endowed with all qualities! Such
persons, receiving a particle of mercy from your lotus feet, realize to some degree
your greatness. Others cannot understand even after reflecting for a long time.
Though the Lord has unlimited greatness, by his mercy the discriminating person can
approach the Lord. Lotus feet indicated bhakti. Though the mercy is only one
particle, it will gradually increase until it becomes full. By that mercy one
can know the truth about your greatness—a combination of power and sweetness. The
result of mercy is knowledge and the result of knowledge is worship. The result of
worship is direct realization. That happens quickly. Thus Brahmā prays.
TEXT 30 tad astu me nātha sa bhūri-bhāgo bhave ’tra vānyatra tu vā tiraścām yenāham
eko ’pi bhavaj-janānāṃ bhūtvā niṣeve tava pāda-pallavam
TRANSLATION Let that be, O Lord! My greatest fortunate, in this birth or born as an
animal elsewhere, or preferably in Vraja, is to take birth as one among your
devotees and serve your lotus feet with full devotion.
It should be understood that until the end of the chapter these prayers are a form
of offering respects ultimately to the form of Kṛṣṇa. I am not eager to be born
elsewhere in a deer body, but I desire to be born as a devotee of some sort in
Vraja.
TEXT 31 aho ’ti-dhanyā vraja-go-ramaṇyaḥ stanyāmṛtaṃ pītam atīva te mudā yāsāṃ

vibho vatsatarātmajātmanā yat-tṛptaye ’dyāpi na cālam adhvarāḥ
TRANSLATION O almighty Lord, how greatly fortunate are the cows and ladies of
Vṛndāvana, 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.
“Who among the cowherds is suitable to associate with you?” Not only did they
receive such good fortune there. No one else ever received such fortune. All the
Vedic sacrifices have not given you such satisfaction. That is your greatness. You
remain there at all times among those inhabitants.
TEXT 32
aho bhāgyam aho bhāgyaṃ nanda-gopa-vrajaukasām yan-mitraṃ paramānandaṃ pūrṇaṃ

brahma sanātanam
TRANSLATION How greatly fortunate are Nanda Mahārāja, the cowherd men and all the
other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because
Kṛṣṇa gave them prema, which is the highest bliss, eternal and complete.
Your greatness cannot be compared. Remembering that extreme greatness he speaks

again in astonishment. Oh (aho)! He is astonished. Their good fortunate is
inconceivable. He repeats the phrase with boldness to show their extreme good
fortune and indicate his still greater astonishment.
“Why did you only show astonishment in the beginning? You should say what is
astonishing about them.” What is astonishing about, or what is the good fortune, of
Nanda and the other inhabitants of Vraja including the animals and birds? Kṛṣṇa,
who is the greatest bliss, gave them prema, which is deserved by natural friends.
They were the objects of his prema.
Ānandam is in the neuter for metrical reasons. This hints at the śruti which says
vijnānam ānandam brahma: he is knowledge and bliss. (Bṛhad-āraṇyaka Upaniṣad
3.9.32) There is a little bliss and there are many givers of prema in other forms
of the Lord. But bliss itself is not the doer in those cases. But bliss itself
(Kṛṣṇa) is the giver of prema to the people of Vraja. This is to be known from the
śruti alone. Parama combined with ānanda means extraordinary sweetness by nature,
like the highest sweetness in various degrees of sweetness in sugar candy. This is
good fortune and astonishing.
There is something else which is astonishing: this bliss is eternal. Someone may
have a little amount of bliss, but that is not eternal. These cowherds have eternal
bliss. Why is that? It is because he is the greatest (brahma). Atha kasmād ucyate
brahma bṛṃhati bṛmḥayati ca: Brahman is great and gives greatness to others. Viṣnu
Purāṇa says:
bṛhattvād bṛṃhaṇatvāc ca tad brahma paramaṃ viduḥ
Brahman is known as the supreme entity because it is the greatest (bṛhattva) and
because it is the nourisher of all things (bṛṃhaṇatva). Viṣṇu Purāṇa 1.12.57
Thus the śrutis glorify the unlimited nature of Brahman as that which cannot be
described by words or mind, but which has bliss by which friendship takes place
even though the greatness remains. Not only that, this is full bliss—filled with
the sweetness of form, qualities pastimes and powers which are innate, like his
fragrance for instance. This is not seen or heard of anywhere. Nor is his
friendship seen anywhere. Though Kṛṣṇa is now visible directly to Brahmā, words
which indicate the invisible Brahman are used to give a particular flavor.
The word mitram should be defined, since it is placed first. Paramānandam is the
explanation of mitram, placed later. Thus the meaning is “In friendship the highest
bliss is attained.” Indicating that friendship attains oneness with bliss, the
meaning is that friendship (a form of prema) reaches perfection with attainment of
the greatest bliss and with fullness. Because prema is eternal, because prema has
been described as being devoid of upādhis, and because time is insignificant since
the particularities of time are not mentioned, the friendship is eternal.
TEXT 33 eṣāṃ tu bhāgya-mahimācyuta tāvad āstām ekādaśaiva hi vayaṃ bata bhūri-

bhāgāḥ etad-dhṛṣīka-caṣakair asakṛt pibāmaḥ śarvādayo ’nghry-udaja-madhv-amṛtāsavaṃ
te
TRANSLATION O infallible Lord! What can be said of the great fortune of the people
of Vraja? We, the eleven deities of the directions, are also fortunate. Headed by
Śiva, we constantly drink through the cups of our senses the nectar and liquor from
your lotus feet.
He glorifies the people of Vraja in five verses.
TEXT 38 jānanta eva jānantu kiṃ bahūktyā na me prabho manaso vapuṣo vāco vaibhavaṃ
tava go-caraḥ
TRANSLATION Let the people who think they know, think in that way! What more can be
said, O Lord! Your powers are not accessible by my mind, eye or words.
Having showed that Kṛṣṇa’s mercy and pastimes were inconceivable, now he abandons
further definitions and begins his conclusion by indicating his desired
goal.
TEXT 39 anujānīhi māṃ kṛṣṇa sarvaṃ tvaṃ vetsi sarva-dṛk tvam eva jagatāṃ nātho
jagad etat tavārpitam
TRANSLATION O Kṛṣṇa, endowed with attractive qualities! I now humbly request

permission to leave. Actually, you are the knower and seer of all things. You are
the Lord of all the universes. You have offered this universe to me for creating.
O Kṛṣṇa, whose form and qualities attract all the senses! Please give permission.
He prays to leave, not because he wants to, but because he feels he is unqualified
to be with the Lord since the Lord remained silent while he was praying. How can I
remain when I cannot understand your thoughts? But I cannot give up the object of
my vision. You have offered this universe to me. It is suitable for the servant to
follow your order.
TEXT 41 śrī-śuka uvāca ity abhiṣṭūya bhūmānaṃ triḥ parikramya pādayoḥ natvābhīṣṭaṃ
jagad-dhātā sva-dhāma pratyapadyata
TRANSLATION Śukadeva Gosvāmī said: Having thus offered his prayers to the unlimited
Lord, Brahmā circumambulated him three times and then bowed down at his lotus feet.
The appointed creator of the universe then accomplished his desire, the Lord.
He accomplished his desire (sva-dhāma), the Lord, which was hinted by Kṛṣṇa, who
was silent when Brahmā requested to be near Kṛṣṇa.
TEXT 42 tato ’nujnāpya bhagavān sva-bhuvaṃ prāg avasthitān vatsān pulinam āninye
yathā-pūrva-sakhaṃ svakam
TRANSLATION After granting his son Brahmā permission to leave, the Lord took the
previous calves and brought them to the riverbank, where he had been taking his
meal and where previous cowherd boyfriends remained just as before.
“I will not be happy with these forms of boys and calves that you put to sleep.”
After giving Brahmā permission, he brought the calves, the same now as in their
previous state, to the bank of the Yamunā where the boys were eating lunch as
previously.
TEXT 45 ūcuś ca suhṛdaḥ kṛṣṇaṃ sv-āgataṃ te ’ti-raṃhasā naiko ’py abhoji kavala
ehītaḥ sādhu bhujyatām
TRANSLATION The cowherd boyfriends said to Kṛṣṇa: you have returned so quickly! We
have not eaten even one morsel in your absence. Please come here and take your meal
to full satisfaction.
The friends said, “You have come back quickly.” Brahmā took all the boys and calves
to another place (SB 10.13.15). Kṛṣṇa brought them back in an instant but they were
unaware of this. This is understood from their speech. All doubts were removed by
māyā. That same māyā was the Lord’s personal servant which deluded Brahmā, and was
arranged by the Lord. Balarāma has said “This must be the māyā of my brother.” (SB
10.13.37)
TEXT 47 barha-prasūna-vana-dhātu-vicitritāngaḥ proddāma-veṇu-dala-śṛnga-

ravotsavāḍhyaḥ vatsān gṛṇann anuga-gīta-pavitra-kīrtir gopī-dṛg-utsava-dṛśiḥ
praviveśa goṣṭham
TRANSLATION His body was decorated with peacock feathers and flowers and painted
with forest minerals, and his flute, horn and instruments made from leaves loudly
and festively resounded. His cowherd boyfriends purified the whole world by sweetly
chanting his glories. Thus Kṛṣṇa entered the cow pasture of his father, Nanda
Mahārāja, and seeing him produced a great festival for the eyes of all the cowherd
women.
The cowherd women were Yaśodā and other elder women.
TEXT 49 śrī-rājovāca brahman parodbhave kṛṣṇe iyān premā kathaṃ bhavet yo ’bhūta-
pūrvas tokeṣu svodbhaveṣv api kathyatām
TRANSLATION King Parīkṣit said: O brāhmaṇa, how could the cowherd women have
developed for Kṛṣṇa, someone else’s son, such unprecedented pure love—love they
never felt even for their own children? Please explain this.
How could they develop love for Kṛṣṇa, manifested with names and forms of the
cowherd boys like Śrīdāmā?
TEXT 50 śrī-śuka uvāca sarveṣām api bhūtānāṃ nṛpa svātmaiva vallabhaḥ itare ’patya-
vittādyās tad-vallabhatayaiva hi
TRANSLATION Śrī Śukadeva Gosvāmī said: O King, for every created being the dearest
thing is certainly his own self. The dearness of everything else—children, wealth
and so on—is due only to the dearness of the self.
Vaiṣṇava-toṣaṇī
Kṛṣṇa as Paramātmā gives affection to all beings. He is dearer to everyone than

their own ātmā. What to speak of being dearer than one’s relatives and objects
which give pleasure. To say that, first the dearness of one’s own ātmā is
established. All other dear objects are based upon this. This is explained in five
verses. Because of no clear distinction of body from soul, svātmā here refers to
the conception of self-arising from ahankāra. Thus possessiveness in this case
excludes prema. The word sva (own) indicates that every individual experiences the
self.
TEXT 51 tad rājendra yathā snehaḥ sva-svakātmani dehinām na tathā mamatālambi-

putra-vitta-gṛhādiṣu
TRANSLATION For this reason, O best of kings, the embodied soul is self-centered:
he is more attached to his own body and self than to his so-called possessions like
children, wealth and home.
The negative aspect is shown in two verses.
TEXT 53
deho ’pi mamatā-bhāk cet tarhy asau nātma-vat priyaḥ yaj jīryaty api dehe ’smin
jīvitāśā balīyasī
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.
He takes the position of persons who think they are the body. By removing the
concept of me and mine from the body, one realizes ātmā. Thinking of sons takes
place in the condition of ignorance. Predominance of such ignorance is criticized.
The opposite is the person having discernment. Because of possessiveness, when the
body and sons decay, the desire to live with that body becomes stronger, since the
body is related to the ātmā.
TEXT 54 tasmāt priyatamaḥ svātmā sarveṣām api dehinām tad-artham eva sakalaṃ jagad
etac carācaram
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.
Thus the jīva understands himself as dearest, since that is the chief svarūpa for
him.
TEXT 55 kṛṣṇam enam avehi tvam ātmānam akhilātmanām jagad-dhitāya so ’py atra
dehīvābhāti māyayā
TRANSLATION You should know Kṛṣṇa to be the soul of all living entities. For the
benefit of the whole universe, out of his causeless mercy he has appeared as an
ordinary human being by the strength of his māyā.
He states the main point. Know that Kṛṣṇa, the son of Yaśodā, manifests himself by
himself (ābhāti) exists in this universe (atra) for the benefit of the universe
(jagad-dhitāya), like an ordinary living being (dehī iva), as if having opposing
elements of body and ātmā, by his māyā. He is not only the highest svarūpa for
all jīvas but ultimately for all unconscious items as well.
TEXT 56 vastuto jānatām atra kṛṣṇaṃ sthāsnu cariṣṇu ca bhagavad-rūpam akhilaṃ

nānyad vastv iha kincana
TRANSLATION For those who know, in this universe there is no other object than
Kṛṣṇa. He is all animate and inanimate objects and all forms of the Lord.
In order to say that Kṛṣṇa is the supreme form for not only all jīvas but for
inanimate objects also, he first explains the greatness of Kṛṣṇa among all forms.
In truth, in this world for those who consider carefully, all living and inanimate
objects and all forms of the Lord such as Nārāyaṇa, are included in Kṛṣṇa (iha).
Anything that is not in him does not exist. By knowing the cause one knows the
result. By knowing the aṃśī one knows the aṃśa. When the cause is absent, the
result is absent. Everything else is like foam on the waves in a huge ocean.
Everything is like photons external to the sun globe.
TEXT 57 sarveṣām api vastūnāṃ bhāvārtho bhavati sthitaḥ tasyāpi bhagavān kṛṣṇaḥ kim
atad vastu rūpyatām
TRANSLATION Real existence of all this is situated in the final cause. That cause
is the Lord endowed with all powers in the form of Kṛṣṇa. Can anything be found
without Kṛṣṇa?
Actual existence (bhāvārthaḥ) of all things material or spiritual is situated in

the shelter of all existence, such as the material and efficient cause (bhavati).
Kṛṣṇa, possessing all śaktis, is that cause.
Since he is the root of everything, and was the cause of the appearance of all the
boys and calves, he was naturally the shelter of prema in those forms. He would be
the object of love for the people of Vraja even more. Though he is the giver prema
by his nature, Kṛṣṇa gave Agha and other demons filled with sin the
highest goal of liberation. Awarding to others by their knowledge of his sweetness

qualities which surpass liberation, he awards the highest result to those who take
shelter of his lotus feet, such as Brahmā, because of their intense prema. Because
of the bliss in surrendering to his feet, it is impossible to inquire about
liberation in the past, present or future.
TEXT 58 samāśritā ye pada-pallava-plavaṃ mahat-padaṃ puṇya-yaśo murāreḥ

bhavāmbudhir vatsa-padaṃ paraṃ padaṃ padaṃ padaṃ yad vipadāṃ na teṣām
TRANSLATION For those who have accepted the boat of the lotus feet of the Lord,
killer of Mura, the ocean of the material world is like the water contained in a
calf’s hoofprint. Their goal is Vaikuṇṭha, the place of the eternal associates, not
the material world.
This verse summarizes the whole topic.
TEXT 59 etat te sarvam ākhyātaṃ yat pṛṣṭo ’ham iha tvayā tat kaumāre hari-kṛtaṃ
paugaṇḍe parikīrtitam
TRANSLATION Since you inquired from me, I have fully described to you those
activities of the Lord that were performed in kaumāra period but not celebrated
until his paugaṇḍa period.
What was asked has been described.
TEXT 60 etat suhṛdbhiś caritaṃ murārer aghārdanaṃ śādvala-jemanaṃ ca vyaktetarad

rūpam ajorv-abhiṣṭavaṃ śṛṇvan gṛṇann eti naro ’khilārthān
TRANSLATION Any person who hears or chants these pastimes of the Lord performed
with his cowherd friends—the killing of Aghāsura, the taking of lunch on the forest
grass, the Lord’s manifestation of forms, and the wonderful prayers offered by
Brahmā—is sure to achieve all his desires.
In answer to whether Brahmā’s prayers were successful, this verse answers with
kaimutya.
TEXT 61 evaṃ vihāraiḥ kaumāraiḥ kaumāraṃ jahatur vraje nilāyanaiḥ setu-bandhair

markaṭotplavanādibhiḥ
TRANSLATION In this way the boys spent their childhood in the land of Vṛndāvana
playing hideand-go-seek, building play bridges, jumping about like monkeys and
engaging in many other such games.
The plural is used to show repetition of the activities.

Chapter Fifteen
TEXT 4 sa tatra tatrāruṇa-pallava-śriyā phala-prasūnoru-bhareṇa pādayoḥ spṛśac

chikhān vīkṣya vanaspatīn mudā smayann ivāhāgra-jam ādi-pūruṣaḥ
TRANSLATION When 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 he smiled gently and addressed his
elder brother.
His smile indicated his joking mood as in verse 7, with “These doe are pleasing you
with affectionate glances, just as the gopīs do.” He promoted fickle playing as in
verse 9. He was absorbed in playing at all times with his friends, out of a portion
of sakhya-bhāva. His joking in the form of praise was suitable to his being
Bhagavān.
TEXT 5
śrī-bhagavān uvāca aho amī deva-varāmarārcitaṃ pādāmbujaṃ te sumanaḥ-phalārhaṇam

namanty upādāya śikhābhir ātmanas tamo-’pahatyai taru-janma yat-kṛtam
TRANSLATION The Supreme Lord said: O greatest of Lords, just see how these trees
are bowing their heads at your lotus feet, which are worshipable by the devatās by
offering you their fruits and flowers, having taken birth as trees to eradicate the
dark ignorance of others by their actions.
He began to speak with astonishment.
TEXT 6 ete ’linas tava yaśo ’khila-loka-tīrthaṃ gāyanta ādi-puruṣānupathaṃ bhajante

prāyo amī muni-gaṇā bhavadīya-mukhyā gūḍhaṃ vane ’pi na jahaty anaghātma-daivam
TRANSLATION O original person! These bees must all be great sages and your most
elevated devotees, for they are 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.
The bees which are your worshippers, endowed with various forms, must be the chief
among the sages, since they worship you, my elder brother. They do not give you up,
though you are unknown by other worshippers in the forest of Vṛndāvana. O Balarāma,
who does not recognize offenses!
TEXT 7 nṛtyanty amī śikhina īḍya mudā hariṇyaḥ kurvanti gopya iva te priyam
īkṣaṇena sūktaiś ca kokila-gaṇā gṛham āgatāya dhanyā vanaukasa iyān hi satāṃ
nisargaḥ
TRANSLATION O worshipable Balarāma! These peacocks are dancing before you out of
joy,
these doe are pleasing you with affectionate glances, just as the gopīs do, and
these cuckoos are honoring you with Vedic prayers, as the inhabitants of the forest
welcome you to their house. This is the nature of cultured people.
He was reminded of the young gopīs because of the quality of the does’ large eyes.
Another meaning of gopī is a type of grass. This is depicted on the chest of
Balarāma. He hints at future pastimes of Balarāma with some gopīs.
TEXT 9 śrī-śuka uvāca evaṃ vṛndāvanaṃ śrīmat kṛṣṇaḥ prīta-manāḥ paśūn reme
sancārayann adreḥ sarid-rodhaḥsu sānugaḥ
TRANSLATION Śukadeva Gosvāmī said: Thus expressing His satisfaction with the
beautiful forest of Vṛndāvana and its inhabitants, Kṛṣṇa enjoyed tending the cows
and other animals with his friends on the banks of the river Yamunā below
Govardhana Hill.
Joking in this way, Kṛṣṇa was pleased with Vṛndāvana.
TEXTS 10 kvacid gāyati gāyatsu madāndhāliṣv anuvrataiḥ upagīyamāna-caritaḥ pathi

sankarṣaṇānvitaḥ
TRANSLATION In the company of Balarāma, Kṛṣṇa, whose pastimes are praised, sang
along with his followers when the highly intoxicated bees began humming.
Concerning the first time they herded the cows, the pastimes of a normal day are
described.
TEXTS 11 anujalpati jalpantaṃ kala-vākyaiḥ śukaṃ kvacit kvacit sa-valgu kūjantam

anukūjati kokilam kvacic ca kāla-haṃsānām anukūjati kūjitam abhinṛtyati nṛtyantaṃ
barhiṇaṃ hāsayan kvacit
TRANSLATION Sometimes Kṛṣṇa sweetly imitated what the parrot uttered, using soft
words. Sometimes he sweetly cooed in imitation of the cooing pigeons. Sometimes he
sweetly imitated the cooing of the swans. Sometimes he laughed at the dancing
peacocks and, facing them, danced.
Abhinṛtyati means he faced them and danced.
TEXTS 12 megha-gambhīrayā vācā nāmabhir dūra-gān paśūn kvacid āhvayati prītyā go-
gopāla-manojnayā
Sometimes he affectionately called the cows who had wandered far off with a voice
like rumbling clouds, using their names.
The cows went far behind because of Kṛṣṇa’s sphūrti there.
TEXT 13 cakora-kraunca-cakrāhva- bhāradvājāṃś ca barhiṇaḥ anurauti sma sattvānāṃ

bhīta-vad vyāghra-siṃhayoḥ
TRANSLATION Sometimes he would cry out in imitation of birds such as the cakoras,
krauncas, cakrāhvas, bhāradvājas and peacocks, as if in fear of tigers and lions
among all the animals.
He would imitate cries of birds imitating fear of tigers and lions among the
animals. As play he appeared frightened.
TEXT 14 kvacit krīḍā-pariśrāntaṃ gopotsangopabarhaṇam svayaṃ viśramayaty āryaṃ

pāda-saṃvāhanādibhiḥ
TRANSLATION When his elder brother, fatigued from playing, would lie down with his
head upon the lap of a cowherd boy, Kṛṣṇa would help him relax by personally
massaging his feet and offering other services.
The word ādibhiḥ indicates fanning and other services.
TEXT 16 kvacit pallava-talpeṣu niyuddha-śrama-karśitaḥ vṛkṣa-mūlāśrayaḥ śete

gopotsangopabarhaṇaḥ
TRANSLATION
Sometimes Kṛṣṇa 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.
Pillows is in the plural to indicate there were many types of pillows.
TEXT 17 pāda-saṃvāhanaṃ cakruḥ kecit tasya mahātmanaḥ apare hata-pāpmāno vyajanaiḥ

samavījayan
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
him.
Mahātmānaḥ means “the greatest devotees.” It is mahātmanaḥ according to the rule

supām supo bhavanti. They were free of all obstacles (hata-pāpmānaḥ) to their
service eternally. (To say they had become purified of sins would be an insult.)
Śukadeva criticizes himself by this statement. Ayam ātmā ’pahatapāpmanā: the ātmā
in the spiritual world is free of all sin. (Chāndogya Upaniṣad 8.1.5)
TEXT 18 anye tad-anurūpāṇi manojnāni mahātmanaḥ gāyanti sma mahā-rāja sneha-klinna-

dhiyaḥ śanaiḥ
TRANSLATION My dear King, other boys would sing enchanting songs appropriate to the
occasion, and their hearts would melt out of love for Kṛṣṇa.
They would sing songs (this word should be supplied) suitable to the occasion. TEXT
20 śrīdāmā nāma gopālo rāma-keśavayoḥ sakhā subala-stokakṛṣṇādyā gopāḥ premṇedam
abruvan
TRANSLATION Once, some of the cowherd boys—Śrīdāmā, the very close friend of
Balarāma and Kṛṣṇa, along with Subala, Stoka-kṛṣṇa and others—lovingly spoke the
following words.
Having described the general cow herding pastimes, an occasional incident is

described. Another boy was called Stoka-kṛṣṇa. He was given this four syllable
name because it would have been improper to call him Kṛṣṇa in front of Kṛṣṇa. They
spoke out of prema. The nature of prema is sometimes expressed as a request for a
desired object. And they made the request with a desire that Balarāma and Kṛṣṇa
could eat, out of affection as friends.
TEXT 35 naitac citraṃ bhagavati hy anante jagad-īśvare ota-protam idaṃ yasmiṃs

tantuṣv anga yathā paṭaḥ
TRANSLATION My dear Parīkṣit! That Balarāma killed Dhenukāsura is not such a

wonderful thing, considering that he is Bhagavān, the unlimited and the controller
of the entire universe. In him, the entire cosmos rests as cloth depends on its
threads.
It will be said later:
thity-udbhavāntaṃ bhuvana-trayasya yaḥ samīhite ’nanta-guṇaḥ sva-līlayā na tasya

citraṃ para-pakṣa-nigrahas tathāpi martyānuvidhasya varṇyate
For the Lord who orchestrates the creation, maintenance and destruction of the
three worlds and who possesses unlimited spiritual qualities, it is hardly amazing
that he subdues an opposing party. Still, when the Lord does so, imitating human
behavior, sages glorify his acts. (SB 10.50.29)
It is astonishing that the Lord reveals strength which is equally matched by the
opponent in his human pastimes-- not showing powerful qualities in his pastimes.
That he defeats his enemy is not astonishing because he is Bhagavān, endowed with
all śaktis. He is unlimited by the nature of his svarūpa (anānte), and he is Lord
of the universe, even though he has a relationship with it, like thread in relation
to a cloth. In the example, thread, as the cause, is different from the effect, the
cloth.
TEXT 36 tataḥ kṛṣṇaṃ ca rāmaṃ ca jnātayo dhenukasya ye kroṣṭāro ’bhyadravan sarve

saṃrabdhā hata-bāndhavāḥ
TRANSLATION
The other ass demons, close friends of Dhenukāsura, were enraged upon seeing his
death, and thus they all immediately ran to attack Kṛṣṇa and Balarāma.
Seeing the prowess of Balarāma, the relatives left him in fear, and ran towards
Kṛṣṇa, who, out of love for his elder brother, had come directly in front. Thus
Kṛṣṇa’s name is mentioned first. Out of love for his younger brother, Balarāma then
came to his side. Thus his name is also mentioned. Because the both were prominent
the word ca is used twice. Bellowing loudly because of the death of their friend,
with anger and lamentation the demons displayed great power.
TEXT 38 phala-prakara-sankīrṇaṃ daitya-dehair gatāsubhiḥ rarāja bhūḥ sa-tālāgrair

ghanair iva nabhas-talam
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. The earth shone like the sky decorated with clouds.
The bodies of the demons did not quiver. The earth beneath the tāla trees (bhūḥ
talam) spread with fruit shone (phala-prakara-sankīrṇam modifies talam). Nabhas
talam can be taken as one phrase meaning the form of the sky TEXT 40 atha tāla-
phalāny ādan manuṣyā gata-sādhvasāḥ tṛṇaṃ ca paśavaś cerur hata-dhenuka-kānane
TRANSLATION People without fear then ate the fruits of the palm trees. Also, the
cows could now graze freely upon the grass in the forest where Dhenuka was killed.
The cowherd boys did not eat the fruit since they felt repulsion because of the
dead bodies. But others ate the fruit.
TEXT 41 kṛṣṇaḥ kamala-patrākṣaḥ puṇya-śravaṇa-kīrtanaḥ stūyamāno ’nugair gopaiḥ

sāgrajo vrajam āvrajat
TRANSLATION Lotus-eyed Kṛṣṇa, whose glories are most auspicious to hear and chant,
returned home to Vraja with his elder brother, Balarāma, praised by the cowherd
boys who followed behind.
A description of the general devotees of Vraja as they gazed at the boys is given.
TEXT 42 taṃ gorajaś-churita-kuntala-baddha-barhavanya-prasūna-rucirekṣaṇa-cāru-
hāsam veṇum kvaṇantam anugair upagīta-kīrtiṃ gopyo didṛkṣita-dṛśo ’bhyagaman
sametāḥ
TRANSLATION Kṛṣṇa’s hair, covered with the dust raised by the cows, was decorated
with a peacock feather and forest flowers. He glanced charmingly and smiled
beautifully, playing upon his flute while his companions chanted his glories. The
young gopīs, all together, came forward to meet him, their eyes very eager to see
him.
Two verses describe how the young cowherd girls who had grown beyond childhood
particularly gazed at him. This suggests the appearance of their attraction for
him.
TEXT 43 pītvā mukunda-mukha-sāragham akṣi-bhṛngais tāpaṃ jahur viraha-jaṃ vraja-

yoṣito ’hni tat sat-kṛtiṃ samadhigamya viveśa goṣṭhaṃ savrīḍa-hāsa-vinayaṃ yad
apānga-mokṣam
TRANSLATION With their cup-like eyes, the women of Vṛndāvana drank the honey of the
beautiful face of Mukunda, and thus they gave up the distress they had felt during
the day because of separation from him. The young Vṛndāvana ladies cast sidelong
glances at the Lord—glances filled with bashfulness, laughter and submission—and
he, completely accepting these glances as a proper offering of respect, entered his
house in the village.
They drank the honey of his lotus face filled with fragrance, with eyes which were
like drinking vessels (bhṛngaiḥ) and he accepted those glances. The release
of side glances was filled with shyness and laughter and secretive, suitable for a
beloved.
TEXT 44 tayor yaśodā-rohiṇyau putrayoḥ putra-vatsale yathā-kāmaṃ yathā-kālaṃ

vyadhattāṃ paramāśiṣaḥ
TRANSLATION Mother Yaśodā and mother Rohiṇī, 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.
The mothers offered them the most excellent items (paramāśiṣaḥ).
TEXT 45 gatādhvāna-śramau tatra majjanonmardanādibhiḥ nīvīṃ vasitvā rucirāṃ divya-

srag-gandha-maṇḍitau
TRANSLATION By being bathed and massaged, the two young boys 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.
Going into the enclosure in the village, they were relieved of fatigue from the
road. Another version has gatādhvāna-śramaḥ. By taking a short rest, they lost
their fatigue.
TEXT 48 atha gāvaś ca gopāś ca nidāghātapa-pīḍitāḥ duṣṭaṃ jalaṃ papus tasyās

tṛṣṇārtā viṣa-dūṣitam
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 Yamunā
River. But it had been contaminated with poison.
The cause of the contamination was poison.

TEXT 49 viṣāmbhas tad upaspṛśya daivopahata-cetasaḥ nipetur vyasavaḥ sarve
salilānte kurūdvaha
TRANSLATION O descendant of the Kurus! Their minds bewildered by the Lord’s śakti,
the boys, sipping the poisonous water, fell down on the bank of the river as if
dead.
The solution to all objections is given. The cause was the Lord’s līlā-śakti
(daiva).
TEXT 52 anvamaṃsata tad rājan govindānugrahekṣitam pītvā viṣaṃ paretasya punar

utthānam ātmanaḥ
TRANSLATION O King, the cowherd boys then surmised that although they had drunk
poison and in fact had died, simply by the merciful glance of Govinda they had
regained their lives.
They surmised that it was the glance of mercy of the lord of Gokula that brought
them back to life.
Chapter Sixteen
TEXT 2 śrī-rājovāca katham antar-jale ’gādhe nyagṛhṇād bhagavān ahim sa vai bahu-
yugāvāsaṃ yathāsīd vipra kathyatām
TRANSLATION King Parīkṣit inquired: O learned sage, please explain how the Lord
subdued the serpent Kāliya within the unfathomable waters of the Yamunā, and how it
was that Kāliya had been living there for so many ages.
Tell why Kāliya was living there so long. Because Śukadeva worried that the details
would cause Parīkṣit pain, he briefly mentioned the incident. Out of ignorance or
with a desire to hear the general story, Parīkṣit asks.
TEXT 4 śrī-śuka uvāca kālindyāṃ kāliyasyāsīd hradaḥ kaścid viṣāgninā śrapyamāṇa-

payā yasmin patanty upari-gāḥ khagāḥ
TRANSLATION
Śrī Śukadeva Gosvāmī said: Within the river Kālindī was a lake inhabited by the
serpent Kāliya, whose fiery poison constantly boiled its waters. Because of its
vapors, birds flying high above would fall into it.
Śukadeva spoke what he had heard, without being too absorbed in the story, in order
to show his own sorrow and in order to please Parīkṣit.
TEXT 5 vipruṣmatā viṣadormi- mārutenābhimarśitāḥ mriyante tīra-gā yasya prāṇinaḥ

sthira-jangamāḥ
TRANSLATION Touched by the wind blowing over that deadly waves of the lake, filled
droplets of that water, all vegetation and creatures on the shore died.
By his powers he stopped the water from entering his palace within the waters.
According to Hari-vaṃśa approaching the lake was difficult, for its shores were
covered with holes in which serpents lived.
TEXT 7 sarpa-hradaḥ puruṣa-sāra-nipāta-vegasankṣobhitoraga-viṣocchvasitāmbu-rāśiḥ

paryak pluto viṣa-kaṣāya-bibhīṣaṇormir dhāvan dhanuḥ-śatam ananta-balasya kiṃ tat
TRANSLATION Kāliya’s lake overflowed with water swelling with the snake’s poison on
being agitated by the shock when the best among men fell into the water. Terrifying
waves discolored with poison spread everywhere, overflowing for a hundred dhanus.
What was this for Kṛṣṇa of unlimited strength?
When he jumped in the water there was a shock because he showed a little strength
(sāra) as the Lord (puruṣa). Citsukha and Śrīdhara Svāmī take the version with
kaśāyita instead of kasāya.
TEXT 9 taṃ prekṣaṇīya-sukumāra-ghanāvadātaṃ śrīvatsa-pīta-vasanaṃ smita-sundarāsyam

krīḍantam apratibhayaṃ kamalodarānghriṃ sandaśya marmasu ruṣā bhujayā cachāda
TRANSLATION Kāliya saw that Kṛṣṇa, who wore yellow silken garments, was very
delicate, shining like a cloud. His chest bore the mark of Śrīvatsa, his face had a
beautiful smile and his feet resembled the whorl of a lotus flower. The Lord was
playing fearlessly in the water. Kāliya furiously bit his limbs and then completely
enwrapped him in his coils.
He had a beautiful chest (śrīvatsa) and wore yellow cloth. He wrapped Kṛṣṇa in his
body which looked like an arm (bhujayā). Thus the snake is called bhoga or
bhujanga.
TEXTS 14 tair durnimittair nidhanaṃ matvā prāptam atad-vidaḥ tat-prāṇās tan-

manaskās te duḥkha-śoka-bhayāturāḥ
TRANSLATION Thinking of his destruction because of the omens, with minds dedicated
to him alone, accepting him as their very life, but not knowing his powers, they
became afflicted with grief, lamentation and fear.
Nidhanam means death. They thought Kṛṣṇa had died. But by the ingenuity of words,
the phrase can mean “great treasure” (nitarām + dhanam). They thought of the form
of the Yamunā, a great treasure.
TEXT 16 tāṃs tathā kātarān vīkṣya bhagavān mādhavo balaḥ prahasya kincin novāca
prabhāva-jno ’nujasya saḥ
TRANSLATION The Balarāma, full of all powers, the master of all knowledge, smiled
and said nothing, even though he saw the residents of Vṛndāvana in such distress,
since he understood the extraordinary power of his younger brother.
Seeing them in such distress, though he was strongly attached to Gokula (balaḥ),
though he was endowed with all powers (bhagavān), though he was the master of all
knowledge (mādhavaḥ), he did nothing. As if incapable and as if ignorant he did not
give any instructions. Though suffering because of their suffering, he smiled
visibly (pra--- hasya) to help them recover a little while remaining silent. He
knew the true nature of Kṛṣṇa. He smiled out of affection for him, and to
show the people that he was not worried about him. And to maintain the lives of
the people he smiled. He smiled because, as a pastime of the Lord, this action was
naturally endowed with the śakti which makes all adjustments. Why did he not show
his own powers even when the people were in this condition and why did he not tell
them about Kṛṣṇa’s powers? Knowing Kṛṣṇa (prabhāva-jnaḥ), he could not do so
without Kṛṣṇa’s desire. The word Mādhava is derived as follows in Hari-vaṃśa:
mā vidya ca yataḥ proktā tasyā iśo yato bhavet tasmān mādhava-nāmāsi dhavaḥ svāmīti
kīrtitaḥ
Mā means knowledge and dhava means master or lord. These two words form the name
Mādhava.
TEXT 21 tāḥ kṛṣṇa-mātaram apatyam anupraviṣṭāṃ tulya-vyathāḥ samanugṛhya śucaḥ

sravantyaḥ tās tā vraja-priya-kathāḥ kathayantya āsan kṛṣṇānane ’rpita-dṛśo mṛtaka-
pratīkāḥ
TRANSLATION Although the elder gopīs were feeling just as much distress and were
pouring forth a flood of sorrowful tears, they had to forcibly hold back Kṛṣṇa’s
mother, who wanted to enter the lake on seeing him there. These gopīs each took
turns recounting the pastimes of the darling of Vraja. Fixing their eyes on his
face, they then stood like corpses.
Tāḥ refers to those gopīs previously mentioned who were friends of Yaśodā. They
began to relate to each other topics dear to Vraja such his being protected by the
Supreme Lord from Pūtanā.
TEXT 23 ittham sva-gokulam ananya-gatiṃ nirīkṣya sa-strī-kumāram ati-duḥkhitam

ātma-hetoḥ ājnāya martya-padavīm anuvartamānaḥ sthitvā muhūrtam udatiṣṭhad uranga-
bandhāt
TRANSLATION Seeing the people of Gokula in that condition, having no other

protector, understanding completely the extreme suffering of everyone including
women
and children because of him, after remaining in the coils for a moment, to follow
the path of proper conduct, Kṛṣṇa then released himself from the snake’s coils.
He then rose up from the coils of the snake. After some moments he got free. Why
did he remain there for some time? He followed the conduct of letting people see
the fault of the person whom he would punish (martya-padavīm anuvartamānaḥ). Why
did he rise up? If he did not rise up, he saw that Gokula, which was himself (sva)
and all the people there, would not live. Gokula had no other protector (ananya-
gatim).
TEXT 30 tac-citra-tāṇḍava-virugna-phaṇā-sahasro raktaṃ mukhair uru vaman nṛpa

bhagna-gātraḥ smṛtvā carācara-guruṃ puruṣaṃ purāṇaṃ nārāyaṇaṃ tam araṇaṃ manasā
jagāma
TRANSLATION O king! His thousand hoods broken by Kṛṣṇa’s wonderful, powerful

dancing, with broken limbs, the serpent, profusely vomiting blood from his mouths,
finally recognized Kṛṣṇa to be the supreme guru of all moving and nonmoving beings,
the first person, Nārāyaṇa. Thus within his mind Kāliya took shelter of the Lord.
He remembered that Kṛṣṇa was Nārāyaṇa, having heard from his wives. He then
surrendered.
TEXT 31 kṛṣṇasya garbha-jagato ’ti-bharāvasannaṃ pārṣṇi-prahāra-parirugna-

phaṇātapatram dṛṣṭvāhim ādyam upasedur amuṣya patnya ārtāḥ ślathad-vasana-bhūṣaṇa-
keśa-bandhāḥ
TRANSLATION When Kāliya’s wives saw how the serpent had become so fatigued from the
excessive weight of Kṛṣṇa, who carries the entire universe in his abdomen, and how
Kāliya’s umbrella-like hoods had been shattered by the striking of Kṛṣṇa’s heels,
they felt great distress. With their clothing, ornaments and hair scattered in
disarray, they then approached the Lord.
Now they surrendered to the Lord, who had continued dancing on his head in
order to induce his surrender further and to show that mercy to his wives. Two
verses describe this.
TEXT 32 tās taṃ su-vigna-manaso ’tha puraskṛtārbhāḥ kāyaṃ nidhāya bhuvi bhūta-patiṃ
praṇemuḥ sādhvyaḥ kṛtānjali-puṭāḥ śamalasya bhartur mokṣepsavaḥ śaraṇa-daṃ śaraṇaṃ
prapannāḥ
TRANSLATION Their minds very much disturbed, those loyal wives, placing their
children before them, bowed down to the Lord of all creatures, laying their bodies
flat upon the ground. Folding their hands, desiring that he free their wicked
husband, they surrendered to Kṛṣṇa, who gives shelter to all.
They placed their bodies on the ground. It is understood there was an island in the
lake.
TEXT 36 kasyānubhāvo ’sya na deva vidmahe tavānghri-reṇu-sparaśādhikāraḥ yad-

vānchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṃ dhṛta-vratā
TRANSLATION O Lord, we do not know how the serpent Kāliya 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.
Lakṣmī, the consort of the Lord of Vaikuṇṭha, as an associate of Kṛṣṇa, did not
become a cowherd woman. Since, as a women, she already worshipped Nārāyaṇa as her
husband, her austerity or worship to attain Kṛṣṇa was more intense. It is suitable
that she desired Kṛṣṇa since she knew Kṛṣṇa was nondifferent from Nārāyaṇa and had
special greed because of Kṛṣṇa’s beauty. Though Lakṣmī as a consort of the Lord is
non-different from the gopīs, she had a desire for being an intense lover. The
devotees have a different identity in the different manifestations of the Lord. For
instance, though Lakṣmī is always in
association with Nārāyaṇa, Sītā (non-different from Lakṣmī) feels separation from
Rāma. But by her austerities, Lakṣmī did not attain Kṛṣṇa during three yugas, since
she did not have the intense, exclusive love displayed in the gopīs. Though one may
say the cause of Kāliya’s qualification was association with his devotee wives and
living in the Yamunā within Vṛndāvana, living in the Yamunā is not raised as a
qualification because he offended the river and is also included in the result--
touching Kṛṣṇa’s feet.
TEXT 45 namaḥ kṛṣṇāya rāmāya vasudeva-sutāya ca pradyumnāyāniruddhāya sātvatāṃ

pataye namaḥ
TRANSLATION We offer our obeisances to Kṛṣṇa and Balarāma, the son of Vasudeva, and
to Pradyumna and Aniruddha. We offer our respectful obeisances unto the one master
of all worshippers.
Kṛṣṇa and his companions are excluded as members of the catur-vyūha.
TEXT 47 avyākṛta-vihārāya sarva-vyākṛta-siddhaye hṛṣīkeśa namas te ’stu munaye

mauna-śīline
TRANSLATION O Lord Hṛṣīkeśa, master of the senses, please let us offer our
obeisances unto you, whose pastimes are beyond matter, whose pastimes are
proclaimed everywhere, unto you who are ātmārāma but not ātmārāma.
We offer respects to you, whose pastimes are beyond matter (avyākṛṭa-vihārāya).

TEXT 49 tvaṃ hy asya janma-sthiti-saṃyamān vibho guṇair anīho ’kṛta-kāla-śakti-dhṛk
tat-tat-svabhāvān pratibodhayan sataḥ samīkṣayāmogha-vihāra īhase
TRANSLATION O almighty Lord! Without desire, you act on behalf of the devotee,
possessing by your nature the power of time, glancing at him during creation,
maintenance and destruction, and you simultaneously awaken the impressions of
previous karmas of others characterized by the guṇas. Your every action is useful.
“What fault does he have? I, full of powers and gave him the snake body.” In five
verses they answer. O lord of all beings (vibho)! You alone (hi) act without desire
(anīhaḥ). “But that is contradictory.” You act with a glance at the time of
creation (janma) to see sādhaka devotee (sataḥ) merged in prakṛti from a previous
kalpa. You glance at prakṛti only to see him. You glance directly (sam)--to give
complete mercy to him when he appears after the creation (sthiti). You act in order
to look for opportunities to embrace him (saṃyamān). Padma Purāṇa says “I perform
various actions in order to please my devotee.” You carry out creation, maintenance
and destruction for the others concomitantly. “But only those objects on which you
glanced should awaken.” Your leisure actions are not useless. Nothing related to
you is useless. In waking the conditioned jīvas, there is suitability. You possess
natural (akṛta) power in the form of time. You awaken impressions of ancient karma
(svabhāvān) marked by the guṇas. The jīvas’ faults arise from the actions they
performed, not from what you did.
TEXT 60 śrī-śuka uvāca ity ākarṇya vacaḥ prāha bhagavān kārya-mānuṣaḥ nātra stheyaṃ
tvayā sarpa samudraṃ yāhi mā ciram sva-jnāty-apatya-dārāḍhyo go-nṛbhir bhujyate
nadī
TRANSLATION Śukadeva Gosvāmī said: After hearing Kāliya’s words, the Supreme Lord,
who appeared in his human form to benefit all replied: O serpent, you may not
remain here any longer. Go to the ocean immediately, accompanied by your retinue of
children, wives, other relatives and friends. Let this river be enjoyed by the cows
and humans.
He performs play (kārya) with human-like pastimes (mānuṣaḥ), not with a material
body.
Chapter Seventeen
TEXT 1 śrī-rājovāca nāgālayaṃ ramaṇakaṃ kathaṃ tatyāja kāliyaḥ
kṛtaṃ kiṃ vā suparṇasya tenaikenāsamanjasam
TRANSLATION King Parīkṣit inquired: Why did Kāliya leave Ramaṇaka Island, the abode
of the serpents, and what offense did he do to Garuḍa?
Hearing of the safety of Vraja by showing the praise of Kṛṣṇa at the completion of
the pastimes, Parīkṣit, pleased and in a sober condition, asks about the previous
history for producing excellence in the story.
TEXT 6 tam āpatantaṃ tarasā viṣāyudhaḥ pratyabhyayād utthita-naika-mastakaḥ dadbhiḥ

suparṇaṃ vyadaśad dad-āyudhaḥ karāla-jihrocchvasitogra-locanaḥ
TRANSLATION As Garuḍa swiftly fell upon him, Kāliya, who had the weapon of poison,
raised his numerous heads to counterattack. Showing his ferocious tongues and
expanding his horrible eyes, Kāliya then bit Garuḍa with the weapons of his fangs.
Kāliya would release poison by spitting from far away (viṣāyudhaḥ—poison weapon).
He approached close and bit Garuḍa using his fangs (dad-āyudhaḥ).
TEXT 8 suparṇa-pakṣābhihataḥ kāliyo ‘tīva vihvalaḥ hradaṃ viveśa kālindyās tad-

agamyaṃ durāsadam
TRANSLATION Beaten by Garuḍa’s wing, Kāliya was extremely distraught, and thus he
took shelter of a lake adjoining the river Yamunā. Garuḍa could not enter this
lake. Indeed, it was difficult to enter even for others.
This lake was difficult to enter even for others.
TEXT 9 tatraikadā jala-caraṃ garuḍo bhakṣyam īpsitam nivāritaḥ saubhariṇā prasahya

kṣudhito ‘harat
TRANSLATION
In that very lake Garuḍa had once desired to eat a fish—fish being, after all, his
normal food. Although forbidden by the sage Saubhari, Garuḍa took courage and,
feeling hungry, seized the fish.
They served as his food while performing pastimes as a bird and he desired them.
His hunger was part of the pastime like the Lord’s hunger.
TEXT 10 mīnān su-duḥkhitān dṛṣṭvā dīnān mīna-patau hate kṛpayā saubhariḥ prāha
tatratya-kṣemam ācaran
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.
Fish represent other aquatic beings also.
TEXT 12 tat kāliyaḥ paraṃ veda nānyaḥ kaścana lelihaḥ avātsīd garuḍād bhītaḥ
kṛṣṇena ca vivāsitaḥ
TRANSLATION Of all the serpents, only Kāliya came to know of this affair, and in
fear of Garuḍa, he took up residence in that Yamunā lake. Later Kṛṣṇa drove him
out.
Kāliya learned from Nārada about the lake.
TEXTS 13–14 kṛṣṇaṃ hradād viniṣkrāntaṃ divya-srag-gandha-vāsasam mahā-maṇi-

gaṇākīrṇaṃ jāmbūnada-pariṣkṛtam
upalabhyotthitāḥ sarve labdha-prāṇā ivāsavaḥ pramoda-nibhṛtātmāno gopāḥ

prītyābhirebhire
TRANSLATION Kṛṣṇa rose up out of the lake wearing shining garlands, fragrances and
garments, covered with many fine jewels, and decorated with gold. When the cowherds
saw him they all stood up immediately like the life airs, having gained their life.
Filled with great joy, the cowherd boys affectionately embraced him.
They saw him rising from the lake in a magnificent way (vi-niṣkrāntam). The
cowherds and his friends as well as others had previously been stunned with worry.
Now seeing him, they rose up.
TEXT 15 yaśodā rohiṇī nando gopyo gopāś ca kaurava kṛṣṇaṃ sametya labdhehā āsan
śuṣkā nagā api
TRANSLATION Having regained their vital functions, Yaśodā, Rohiṇī, Nanda and all
the other cowherd women and men went up to Kṛṣṇa. O descendant of Kuru, even the
dried-up trees came back to life.
They became active by embracing him. Now the people became normal. The trees were
previously dried up and now became active by sprouting shoots. Because they had
been dried up for so long by the poison, there were no signs of life.
TEXT 16 rāmaś cācyutam ālingya jahāsāsyānubhāva-vit premṇā tam ankam āropya punaḥ
punar udaikṣata gāvo vṛṣā vatsataryo lebhire paramāṃ mudam
TRANSLATION Balarāma embraced his infallible brother and laughed, knowing well the
extent of Kṛṣṇa’s potency. Out of great feelings of love, Balarāma lifted Kṛṣṇa up
on his lap and repeatedly looked at him. The cows, bulls and young female calves
also achieved the highest pleasure.
Balarāma laughed because he knew that Kṛṣṇa could accomplish anything by his will
alone (anubhāva-vit). The cattle had become thin at that place from hunger because
of fear of contacting the poison.
TEXT 20 tāṃ rātriṃ tatra rājendra kṣut-tṛḍbhyāṃ śrama-karṣitāḥ ūṣur vrayaukaso

gāvaḥ kālindyā upakūlataḥ
TRANSLATION O best of kings [Parīkṣit], because the residents of Vṛndāvana 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 Kālindī.
Thus they went to a place a little distance from the water (upakūlataḥ).
TEXT 24 su-dustarān naḥ svān pāhi kālāgneḥ suhṛdaḥ prabho na śaknumas tvac-caraṇaṃ
santyaktum akuto-bhayam
TRANSLATION O Kṛṣṇa who can do anything! We are your true friends and your
relatives. Please protect us from this insurmountable fire of death. We can never
give up your lotus feet, which drive away all fear.
Without attaining your lotus feet, everything else is a cause of fear.
TEXT 25 itthaṃ sva-jana-vaiklavyaṃ nirīkṣya jagad-īśvaraḥ tam agnim apibat tīvram

ananto ‘nanta-śakti-dhṛk
TRANSLATION Seeing his devotees so disturbed, Kṛṣṇa, the infinite Lord of the
universe and possessor of infinite power, then swallowed the terrible forest fire.
He destroyed the fire out of compassion, as if drinking water, since he is the

person who gives powers to everything else since he is Lord of the universe (jagad-
īśvaraḥ). It was easy for him to swallow the fire. His form manifests everywhere
(anantaḥ) and he has unlimited powers. Thus displaying such power was not
astonishing.
Chapter Eighteen
TEXT 1 śrī-śuka uvāca atha kṛṣṇaḥ parivṛto jnātibhir muditātmabhiḥ anugīyamāno

nyaviśad vrajaṃ gokula-maṇḍitam
TRANSLATION Śukadeva Gosvāmī said: Surrounded by his blissful companions, who
constantly chanted his glories, Kṛṣṇa then entered the village of Vraja, which was
decorated with herds of cows.
In the morning he entered decorated with cows.
TEXT 2 vraje vikrīḍator evaṃ gopāla-cchadma-māyayā grīṣmo nāmartur abhavan nāti-

preyān charīriṇām
TRANSLATION While Kṛṣṇa and Balarāma were thus enjoying life in Vṛndāvana on the
pretext of herding the cows, the summer season fully appeared. This season is not
very pleasing to embodied souls.
They played, cheating those who speak with deception about cow herding. Or gopāla-
cchadma-māyayā means they used cow herding as an excuse for playing, thus cheating
people.
TEXT 3 sa ca vṛndāvana-guṇair vasanta iva lakṣitaḥ yatrāste bhagavān sākṣād rāmeṇa

saha keśavaḥ . TRANSLATION Nevertheless, summer manifested the qualities of spring.
Such are the features of the land of Vṛndāvana where Kṛṣṇa, full of all qualities,
killer of Keśī, plays eternally along with Balarāma.
By contact with Vṛndāvana with eternal spring, it took on the qualities of spring.
That is the power of Vṛndāvana. Because of its nature, Kṛṣṇa and Balarāma stayed
there at all times.
TEXT 4 yatra nirjhara-nirhrāda- nivṛtta-svana-jhillikam śaśvat tac-chīkararjīṣa-

druma-maṇḍala-maṇḍitam
TRANSLATION In Vṛndāvana, the loud sound of waterfalls covered the crickets’ noise,
and clusters of trees constantly moistened by spray from those waterfalls
beautified the entire area.
Five verses describe the forest. The verb is in verse 8: Kṛṣṇa entered the forest
TEXT 5 sarit-saraḥ-prasravaṇormi-vāyunā kahlāra-kanjotpala-reṇu-hāriṇā na vidyate

yatra vanaukasāṃ davo
nidāgha-vahny-arka-bhavo ‘ti-śādvale
TRANSLATION Because 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 because
of the green grass, the people of Vṛndāvana did not feel intense heat of the summer
sun.
The wind had contacted waves of the lakes and flowing rivers and thus became cool.
TEXT 6 agādha-toya-hradinī-taṭormibhir dravat-purīṣyāḥ pulinaiḥ samantataḥ na yatra

caṇḍāṃśu-karā viṣolbaṇā bhuvo rasaṃ śādvalitaṃ ca gṛhṇate
TRANSLATION With their flowing waves the deep rivers drenching their banks, making
them damp and muddy in all places, the rays of the sun, which were as fierce as
poison, could not evaporate the earth’s sap causing green grass.
The earth was always damp. Śādvalitam means covered in green grass.
TEXT 11 gopa-jāti-praticchannā devā gopāla-rūpiṇaḥ īḍire kṛṣṇa-rāmau ca naṭā iva

naṭaṃ nṛpa . TRANSLATION O King, devatās, who had taken birth as cowherds and had
cowherd forms, praised Kṛṣṇa and Balarāma just as dramatic dancers praise a dance.
Śukadeva praises those who praise Kṛṣṇa in order to indicate the Kṛṣṇa’s greatness.
The devatās refers to some among the group of boys who were famous as his
worshippers such as Śrīdāmā and Sudāma and Vasudāma. The word devatā indicates that
these boys had similar qualities to the two boys. “Why was their greatness not
recognized by others?” Though great, they were hidden by their birth as cowherds.
But by their qualities they were evident, though the unintelligent would mistake
them for ordinary people. They would create astonishment by revelation of their
qualities in the appropriate cowherd
boy pastimes. “How did they become cowherds?” They had these forms inherently
(gopa-rūpiṇaḥ). When Kṛṣṇa showed his pastimes in his form, they adopted
corresponding forms. They had similar forms, dress and qualities: they were like
dancers
TEXT 16 evaṃ tau loka-siddhābhiḥ krīḍābhiś ceratur vane nady-adri-droṇi-kunjeṣu

kānaneṣu saraḥsu ca
TRANSLATION In this way, Kṛṣṇa and Balarāma played all sorts of well-known games as
they wandered among the rivers, hills, valleys, bushes, trees and lakes of
Vṛndāvana.
Kānaneṣu means “in the smaller portions of the forest.”
TEXT 22 vahanto vāhyamānāś ca cārayantaś ca go-dhanam bhāṇḍīrakaṃ nāma vaṭaṃ jagmuḥ

kṛṣṇa-purogamāḥ
TRANSLATION Thus carrying and being carried by one another, and at the same time
tending the cows, the boys followed Kṛṣṇa to a banyan tree known as Bhāṇḍīraka.
Vāhyamānāḥ should be ūhyamānāḥ.
Chapter Nineteen
TEXT 3 te ‘paśyantaḥ paśūn gopāḥ kṛṣṇa-rāmādayas tadā jātānutāpā na vidur

vicinvanto gavāṃ gatim
TRANSLATION Not seeing the cows before them, Kṛṣṇa, Balarāma and their cowherd
friends suddenly felt repentant for having neglected them. The boys searched all
around, but could not discover where they had gone.
In this case, being absorbed in affectionate pastimes with cows and other entities,
Kṛṣṇa and others (kṛṣṇa-rāmādayaḥ) did not see. This is a tad-guṇasaṃvijnāna
bahuvrihi compound.
TEXT 10
nūnaṃ tvad-bāndhavāḥ kṛṣṇa na cārhanty avasāditum vayaṃ hi sarva-dharma-jna tvan-

nāthās tvat-parāyaṇāḥ
TRANSLATION Kṛṣṇa! Certainly even those with a little relationship to you should
not fall into grief. O knower of our nature and yours! We especially have taken
shelter of you. We have surrendered unto you alone!
Definitely (nūnam) even (ca) those who have some little relationship with you
should not fall completely into distress (avasāditum) because of the fire.
TEXT 11 śrī-śuka uvāca vaco niśamya kṛpaṇaṃ bandhūnāṃ bhagavān hariḥ nimīlayata mā
bhaiṣṭa locanānīty abhāṣata
TRANSLATION Śukadeva Gosvāmī said: Hearing these pitiful words from his friends,
the Supreme Lord Kṛṣṇa told them, “Just close your eyes and do not be afraid.”
Kṛṣṇa naturally removes all sorrows for all (hariḥ) and reveals his special
qualities such as affection for his devotees (bhagavān). He heard the pitiful words
of his friends who were like his life:

brahma sanātanam
How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other
inhabitants of Vrajabhūmi! There is no limit to their good fortune, because Kṛṣṇa,
as their friend, gave them prema, which is the highest bliss, eternal and complete.
(SB 10.14.32)
He instructed them to close their eyes as a matter of fun. But actually the meaning
is this. He thought as follows. “These boys, filled with affection for me, without
thinking of their own safety, depend on my safety for maintaining their lives. If
they see me swallow the fire, out of fear for my safety, they will immediately
enter the fire. Therefore I will swallow the fire while they are not looking.” And
by doing that, he brought them to Bhāṇḍīra for playing, without their seeing how it
was done. “You are really a joker! If we close our eyes, how
could we avoid the fire?” Do not fear. I will protect you. Previously it was
explained why he swallowed the fire. (SB 10.17.25)
TEXT 12 tatheti mīlitākṣeṣu bhagavān agnim ulbaṇam pītvā mukhena tān kṛcchrād
yogādhīśo vyamocayat
TRANSLATION “All right,” the boys replied, and immediately closed their eyes. Then
the Supreme Lord, the master of all mystic power, swallowed the terrible fire in
his mouth, saving his friends from danger.
Having said (iti) “Yes we agree (tathā)” they closed their eyes. “How could he
swallow such a fire with his mouth?” He is the master of inconceivable powers
(yogādhiśaḥ)--by his power the fire became like drops of a sweet beverage. He freed
the boys from danger in a special way (vi –amocayat), since he brought them to
Bhāṇḍīra.
TEXT 13 tataś ca te ‘kṣīṇy unmīlya punar bhāṇḍīram āpitāḥ niśamya vismitā āsann
ātmānaṃ gāś ca mocitāḥ
TRANSLATION The cowherd boys then opened their eyes and were amazed that they had
been saved and had all been brought back to the Bhāṇḍīra tree.
Instead of niśamya sometimes niśāmya is seen. Seeing that they had been saved from
the forest fire they were astonished.
TEXT 14 kṛṣṇasya yoga-vīryaṃ tad yoga-māyānubhāvitam dāvāgner ātmanaḥ kṣemaṃ vīkṣya

te menire ‘maram
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 Kṛṣṇa must be a devatā.
Chapter Twenty
TEXT 3 tataḥ prāvartata prāvṛṭ sarva-sattva-samudbhavā vidyotamāna-paridhir

visphūrjita-nabhas-talā
TRANSLATION Then the rainy season began, giving life and sustenance to all living
beings. The sky began to rumble with thunder, and the horizons glowed.
The sky rumbled (visphūrjita).
TEXT 5 aṣṭau māsān nipītaṃ yad bhūmyāś coda-mayaṃ vasu sva-gobhir moktum ārebhe
parjanyaḥ kāla āgate
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.
This verse compares the sun to a king, who takes (nipiṭam) taxes in the form of
water, wealth for the living beings.
TEXT 7 tapaḥ-kṛśā deva-mīḍhā āsīd varṣīyasī mahī yathaiva kāmya-tapasas tanuḥ

samprāpya tat-phalam
TRANSLATION The earth had been emaciated by the summer heat, but she became fully
nourished again when moistened by the god of rain, just a body attains its results
by performing an austerity for a material goal.
Tapasaḥ tanuh samprāpya is poetic license for tapas tanuḥ samprāpya.
TEXT 12 kṣetrāṇi śaṣya-sampadbhiḥ karṣakāṇāṃ mudaṃ daduḥ māninām anutāpaṃ vai

daivādhīnam ajānatām
TRANSLATION With their wealth of grains or lack of it, the fields gave joy or grief
to the farmers since, identifying with their bodies, they did not know that
everything is under the control of karma, just as others in the same ignorance
rejoice on attaining
wealth and grieve on losing it.
Those who are ignorant, dependent on karma, farmers who think in terms of me and
mine (māninām), rejoice or lament because of presence or absence of a wealth of
grains.
TEXT 20 meghāgamotsavā hṛṣṭāḥ pratyanandan chikhaṇḍinaḥ gṛheṣu tapta-nirviṇṇā

yathācyuta-janāgame
TRANSLATION The peacocks became festive and cried out a joyful greeting when they
saw the clouds arrive, just as devotee householders sing and dance when other
devotees arrive.
The peacock, festive at the coming of clouds, and joyous, took great delight in the
clouds.
TEXT 22 saraḥsv aśānta-rodhaḥsu nyūṣur angāpi sārasāḥ gṛheṣv aśānta-kṛtyeṣu grāmyā

iva durāśayāḥ
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.
The cranes constantly dwell (ni—ūsuḥ) on the banks of lakes disturbed constantly by
huge waves.
TEXT 24 vyamuncan vāyubhir nunnā bhūtebhyaś cāmṛtaṃ ghanāḥ yathāśiṣo viś-patayaḥ

kāle kāle dvijeritāḥ
TRANSLATION The clouds, impelled by the winds, released their nectarean water for
the benefit of all living beings, just as kings, instructed by their brāhmaṇa
priests, dispense charity to the citizens.
The kings, directed by brāhmaṇas similarly release wealth.
TEXTS 30–31 śādvalopari saṃviśya carvato mīlitekṣaṇān tṛptān vṛṣān vatsatarān gāś
ca svodho-bhara-śramāḥ
prāvṛṭ-śriyaṃ ca tāṃ vīkṣya sarva-kāla-sukhāvahām bhagavān pūjayāṃ cakre ātma-

śakty-upabṛṃhitām
TRANSLATION Kṛṣṇa watched the contented bulls, calves and cows sitting on the green
grass and ruminating with closed eyes, and he saw that the cows were tired from the
burden of their heavy milk bags. Thus observing the beauty of Vṛndāvana’s rainy
season, filled with the happiness of all seasons, the Lord considered that season,
which was surcharged with his hlādini-śakti, to be proper.
The season was surcharged with the hlādini-śakti (ātma-śakti) which made the season
qualified for his pastimes.
TEXT 41 kedārebhyas tv apo ‘gṛhṇan karṣakā dṛḍha-setubhiḥ yathā prāṇaiḥ sravaj

jnānam tan-nirodhena yoginaḥ
TRANSLATION In the same way that the practitioners of yoga maintain knowledge from
flowing out through the agitated senses by withdrawing the senses, the farmers
erected strong mud banks to keep the water within their rice fields from draining
out.
The farmers construct banks, otherwise the water flows from the fields.
TEXT 42 śarad-arkāṃśu-jāṃs tāpān bhūtānām uḍupo ‘harat dehābhimāna-jaṃ bodho

mukundo vraja-yoṣitām
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 Mukunda relieves Vṛndāvana’s ladies of
the distress caused by their separation from him.
For the fully devoted gopīs of Vraja Mukunda takes away suffering during the
twilight (when he returned from the forest).
TEXT 46 gāvo mṛgāḥ khagā nāryaḥ puṣpiṇyaḥ śaradābhavan anvīyamānāḥ sva-vṛṣaiḥ

phalair īśa-kriyā iva
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.
The does, and female birds, being fertile, were followed by the males, just like
actions dedicated to the Lord are followed by results. TEXT 48 pura-grāmeṣv
āgrayaṇair indriyaiś ca mahotsavaiḥ babhau bhūḥ pakva-śaṣyāḍhyā kalābhyāṃ nitarāṃ
hareḥ
TRANSLATION Abundant with ripe grains, the earth, a śakti of the Lord, was glorious
with festivals for Indra and the new rice ceremony in the towns and villages, in
the constant presence of Kṛṣṇa and Balarāma.
The earth, an expansion of the Lord (kalā hareḥ), was glorious with Balarāma and
Kṛṣṇa (ābhyām). The boys reflected on his powers which were revealed by yoga-māyā.
Chapter Twenty-one
TEXT 1 śrī-śuka uvāca itthaṃ śarat-svaccha-jalaṃ padmākara-sugandhinā nyaviśad

vāyunā vātaṃ sa -go-gopālako ‘cyutaḥ
TRANSLATION Śukadeva Gosvāmī said: The infallible Lord, accompanied by his cows and
cowherd boyfriends, entered that Vṛndāvana forest filled with transparent autumnal
waters and cooled by breezes perfumed with the fragrance of lotus flowers.
The beauty of the forest when Kṛṣṇa entered it is described.
TEXT 3 tad vraja-striya āśrutya veṇu-gītaṃ smarodayam kāścit parokṣaṃ kṛṣṇasya

sva-sakhībhyo ‘nvavarṇayan
TRANSLATION When the young ladies in the cowherd village of Vraja heard the song of
Kṛṣṇa’s flute, which arouses the influence of Cupid, some of them privately began
describing Kṛṣṇa’s qualities to their intimate friends.
This refers to the young gopīs.
TEXT 6 iti veṇu-ravaṃ rājan sarva-bhūta-manoharam śrutvā vraja-striyaḥ sarvā

varṇayantyo ‘bhirebhire
TRANSLATION O King, when the young ladies in Vraja heard the sound of Kṛṣṇa’s
flute, which captivates the minds of all living beings, they all embraced one
another and began describing it.
“All the gopīs” indicates many different types of gopīs.
TEXT 7 śrī-gopya ūcuḥ akṣaṇvatāṃ phalam idaṃ na paraṃ vidāmaḥ sakhyaḥ paśūn
anaviveśayator vayasyaiḥ vaktraṃ vrajeśa-sutayor anu veṇu juṣṭaṃ yair vā nipītam
anurakta-kaṭākṣa-mokṣam
TRANSLATION The cowherd girls said: O friends! We do not know any other success for
those with eyes than the face of the younger one who plays the flute--the face
experienced as he casts a side glance of love, the face tasted by people with
eyes-- as the two sons of Nanda take the cows from forest to forest along with
their friends.
Śrīdhara Svāmī does not accept the words “the gopīs said. It would be unsuitable
that he would repeat what is already understood by the words “the gopīs said” when
he mentions that they speak in thirteen verses or that the gopīs would speak all
together.
TEXT 9 gopyaḥ kim ācarad ayaṃ kuśalaṃ sma veṇur dāmodarādhara-sudhām api gopikānām
bhunkte svayaṃ yad avaśiṣṭa-rasaṃ hradinyo hṛṣyat-tvaco ‘śru mumucus taravo
yathāryaḥ
TRANSLATION My dear gopīs! What auspicious activities must the flute have performed
to enjoy the nectar of Dāmodara’s lips independently and leave only a taste for us
gopīs, for whom that nectar is actually meant! The rivers have their hairs standing
on end and its relatives the trees shed tears of pleasure just as forefathers shed
tears of joy on seeing the good fortune of their descendants.
The rivers taste the remaining rasa (the sound) of the flute (yat) since their
hairs are standing on end in the form of buds. Moreover, seeing the good fortune of
the flute, coming from the same plant family, all the plants release tears of
honey, just as forefathers seeing the good fortune of their family members release
tears.
TEXT 10 vṛndāvanaṃ sakhi bhuvo vitanoti kīṛtiṃ yad devakī-suta-padāmbuja-labdha-

lakṣmi govinda-veṇum anu matta-mayūra-nṛtyaṃ prekṣyādri-sānv-avaratānya-samasta-
sattvam
TRANSLATION O friend, Vṛndāvana is spreading the glory of the earth, having

obtained the treasure of the lotus feet of Kṛṣṇa, the son of Devakī , with peacocks
dancing madly when they hear Govinda’s flute, with all other creatures remaining
stunned on the top of the hills as they watch the dancing.
In Rādhā’s group, this is a secret mention of Rādhā.
TEXT 11 dhanyāḥ sma mūḍha-gatayo ‘pi hariṇya etā yā nanda-nandanam upātta-vicitra-

veśam ākarṇya veṇu-raṇitaṃ saha-kṛṣṇa-sārāḥ
pūjāṃ dadhur viracitāṃ praṇayāvalokaiḥ
TRANSLATION Blessed are all these foolish deer because, on hearing the sound of his
flute, they, with their husbands, perform the best worship while glancing with
affection at Mahārāja Nanda’s son, who is gorgeously dressed.
Hearing Kṛṣṇa as he plays his flute, using their ears, while controlling him,
dressed nicely, by their affectionate glances, the does worship him by those
glances.
TEXT 13 gāvaś ca kṛṣṇa-mukha-nirgata-veṇu-gīta pīyūṣam uttabhita-karṇa-puṭaiḥ

pibantyaḥ śāvāḥ snuta-stana-payaḥ-kavalāḥ sma tasthur govindam ātmani dṛśāśru-kalāḥ
spṛśantyaḥ
TRANSLATION Using their upraised ears as vessels, the cows are drinking the nectar
of the flutesong flowing out of Kṛṣṇa’s mouth. The calves, their mouths full of
milk from their mothers’ moist nipples, with tear-filled eyes, stand still as they
embrace him within their hearts.
They describe the cow pens.
TEXT 14 prāyo batāmba vihagā munayo vane ‘smin kṛṣṇekṣitaṃ tad-uditaṃ kala-veṇu-
gītam āruhya ye druma-bhujān rucira-pravālān śṛṇvanti mīlita-dṛśo vigatānya-vācaḥ
TRANSLATION O mother! In this forest all the birds have risen onto the budding
branches of the trees to see Kṛṣṇa. With closed eyes, like sages, they are simply
listening in silence to the sweet vibrations of his flute, and they speak of
nothing except Kṛṣṇa.
The birds listen to the sound of the flute, first understood and then clearly known
to arise from Kṛṣṇa. The trees have attractive buds—symptoms of their ecstasy.
TEXT 15 nadyas tadā tad upadhārya mukunda-gītam āvarta-lakṣita-manobhava-bhagna-

vegāḥ ālingana-sthagitam ūrmi-bhujair murārer gṛhṇanti pāda-yugalaṃ kamalopahārāḥ
TRANSLATION When the rivers hear the flute-song of Kṛṣṇa, the flow of their
currents is broken and their waters are agitated out of desire, moving around in
whirlpools. Presenting offerings of lotus flowers with the arms of their waves, the
rivers grasp Murāri’s lotus feet, covering them in their embrace.
By the sweetness of the flute, the water stops and then increases to reach his
feet.
TEXT 16 dṛṣṭvātape vraja-paśūn saha rāma-gopaiḥ sancārayantam anu veṇum udīrayantam

prema-pravṛddha uditaḥ kusumāvalībhiḥ sakhyur vyadhāt sva-vapuṣāmbuda ātapatram
TRANSLATION In the company of Balarāma and the cowherd boys, Kṛṣṇa plays his flute
loudly 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, rises high
and constructs out of his own body, with its multitude of flower-like droplets of
water, an umbrella for the sake of his friend.
Thus the clouds also approach him.
TEXT 17 pūrṇāḥ pulindya urugāya-padābja-rāga śrī-kunkumena dayitā-stana-maṇḍitena

tad-darśana-smara-rujas tṛṇa-rūṣitena limpantya ānana-kuceṣu jahus tad-ādhim
TRANSLATION The aborigine women of the Vṛndāvana area become disturbed when they
see the grass marked with reddish kunkuma powder. Endowed with the color of Kṛṣṇa’s
lotus feet, this powder originally decorated the breasts of his beloved, and when
the aborigine women smear it on their faces and breasts, they feel fully
satisfied and give up all their anxiety.
Some gopīs (dayitā) are attracted to the flute faint. To recover from fainting they
touch his lotus feet (which marks his feet with kunkuma, which falls on the grass).
TEXT 18 hantāyam adrir abalā hari-dāsa-varyo yad rāma-kṛṣṇa-caraṇa-sparśa-pramodaḥ

mānaṃ tanoti saha-go-gaṇayos tayor yat pānīya-sūyavasa-kandara-kandamūlaiḥ
TRANSLATION Of all the servants, this Govardhana Hill is the best! O my friends!
This hill, blissful with the touch of the feet of playful Kṛṣṇa, gives respect to
those feet, along with calves, cows and cowherd friends, with all kinds of
necessities— water for drinking, honey, very soft grass, caves, bulbs and roots.
Govardhana becomes blissful with the touch of the feet of Kṛṣṇa, engaged in play
(rāma) and gives respect to those feet (tayoḥ) along with the calves, cows and
friends.
TEXT 19 gā gopakair anu-vanaṃ nayator udāra veṇu-svanaiḥ kala-padais tanu-bhṛtsu

sakhyaḥ aspandanaṃ gati-matāṃ pulakas taruṇāṃ niryoga-pāśa-kṛta-lakṣaṇayor vicitram
TRANSLATION My dear friends! When Kṛṣṇa and Balarāma pass from forest to the forest
with their cowherd friends, with their cows, carrying ropes to bind the cows’ rear
legs at the time of milking, by the generous sound of his flute, among all living
beings, those which move things become inert and trees which cannot move sprout
shoots in ecstasy. This is most amazing.
That flute is generous (udāra), giving the highest joy to them all.
TEXT 20 evaṃ-vidhā bhagavato yā vṛndāvana-cāriṇaḥ varṇayantyo mitho gopyaḥ krīḍās

tan-mayatāṃ yayuḥ
TRANSLATION Thus narrating to one another the playful pastimes of the Lord who
wandered in the Vṛndāvana forest, the gopīs became fully absorbed in those
pastimes.
The gopīs became absorbed in Kṛṣṇa’s pastimes (tan-mayatām) because of complete

absorption in his qualities.
Chapter Twenty-two
TEXT 1 śrī-śuka uvāca hemante prathame māsi nanda-vraja-kamārikāḥ cerur haviṣyaṃ

bhunjānāḥ kātyāyany-arcana-vratam
TRANSLATION Śukadeva Gosvāmī said: During the first month of the winter season, the
young unmarried girls of Gokula observed the vow of worshiping goddess Kātyāyanī.
For the entire month they ate only unspiced khichrī.
After describing the pūrva-rāga of married gopīs who had come from Vraja, in
relation to the autumn season, now Śukadeva describes the pūrva-rāga of unmarried
gopīs in relation to the winter season.
TEXT 4 kātyāyani mahā-māye mahā-yoginy adhīśvari nanda-gopa-sutaṃ devi patiṃ me

kuru te namaḥ iti mantraṃ japantyas tāḥ pūjāṃ cakruḥ kamārikāḥ
TRANSLATION Each of the young unmarried girls performed her worship while chanting
the following mantra. “O goddess Kātyāyanī, O great potency of the Lord, O
possessor of great mystic power and mighty controller of all, please make the son
of Nanda Mahārāja my husband. I offer my obeisances unto you.”
Kātyāyanī is a śakti of the Lord. The mantras are eternal but follow the worldly
norm of worshipping māyā using the dative case. Being eternal worship, it is
worship of the svarūpa-śakti.
TEXT 6 ūṣasy utthāya gotraiḥ svair anyonyābaddha-bāhavaḥ
kṛṣṇam uccair jagur yāntyaḥ kālindyāṃ snātum anvaham
TRANSLATION Each day they rose at dawn. Calling out to one another by name, they
all held hands and loudly sang the glories of Kṛṣṇa while going to the Kālindī to
take their bath.
They went in their groups (gotraiḥ).
TEXT 18 bhagavān āhatā vīkṣya śuddha -bhāva-prasāditaḥ skandhe nidhāya vāsāṃsi

prītaḥ provāca sa-smitam
TRANSLATION When the Supreme Lord saw how the gopīs were struck with embarrassment,
he was satisfied by their pure loving affection. Putting their clothes on a tree
trunk, the Lord smiled and spoke to them with a smile.
Āhatāḥ means they came or they were shivering with cold, according to Viśva.
TEXT 19 yūyaṃ vivastrā yad apo dhṛta-vratā vyagāhataitat tad u deva-helanam
baddhvānjaliṃ mūrdhny apanuttaye ‘ṃhasaḥ kṛtvā namo ‘dho-vasanaṃ pragṛhyatām
TRANSLATION [Lord Kṛṣṇa said:] You girls bathed naked while executing your vow, and
that is certainly an offense against the devatās. To counteract your sin you should
offer obeisances while placing your joined palms above your heads. Then you should
take back your lower garments.
He instructed them to take only their lower garments and not the upper garments. He
appeared to be harsh.
TEXT 20 ity acyutenābhihitaṃ vrajābalā matvā vivastrāplavanaṃ vrata-cyutim tat-

pūrti-kāmās tad-aśeṣa-karmaṇāṃ sākṣāt-kṛtaṃ nemur avadya-mṛg yataḥ
TRANSLATION Thus the young girls of Vṛndāvana, considering what he had told them,
accepted that they had suffered a fault in their vow by bathing naked in the river.
But they still desired to successfully complete their vow, and they offered their
obeisances to their future husband, who thus cleansed them of sin.
They offered respects to he who was the result (sākṣāt krṭam), their husband.
Because of that, their sin was absolved by him (avadya-mṛk). That was how they saw
him.
TEXT 21 tās tathāvanatā dṛṣṭvā bhagavān devakī-sutaḥ vāsāṃsi tābhyaḥ prāyacchat

karuṇas tena toṣitaḥ
TRANSLATION Seeing them bow down like that, the Supreme Lord, the son of Devakī,
gave them back their garments, feeling compassionate toward them and satisfied by
their act.
Śukadeva calls Kṛṣṇa, the son of Devakī because of Parīkṣit. This is understood in
other verses also.
TEXT 29 atha gopaiḥ parivṛto bhagavān devakī-sutaḥ vṛndāvanād gato dūraṃ cārayan
gāḥ sahāgrajaḥ
TRANSLATION After some time, Kṛṣṇa, the son of Devakī, surrounded by his cowherd
friends and accompanied by his elder brother, Balarāma, went a good distance away
from Vṛndāvana, herding the cows.
A different pastimes, which happened in the summer, begins.
TEXT 30 nidaghārkātape tigme chāyābhiḥ svābhir ātmanaḥ ātapatrāyitān vīkṣya drumān

āha vrajaukasaḥ
TRANSLATION When the sun’s heat became intense, Kṛṣṇa saw that the trees growing in
Vraja were acting as umbrellas by shading him, and thus he spoke.
Summer is indicated by the hot summer sun. He spoke those who lived with him as
cowherds (vrajaukasah).
TEXTS 31–32 he stoka-kṛṣṇa he aṃśo śrīdāman subalārjuna viśāla vṛṣabhaujasvin

devaprastha varūthapa
paśyataitān mahā-bhāgān parārthaikānta-jīvitān vāta-varṣātapa-himān sahanto

vārayanti naḥ
TRANSLATION [Lord Kṛṣṇa said:] O Stoka-kṛṣṇa and Aṃśu, O Śrīdāmā, Subala and
Arjuna, O Viśāla, O Vṛṣabha, Ojasvī, Devaprastha and Varūthapa, 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.
He speaks in a joking way, as previously. The trees have great importance in giving
benefit to others. Out of joy, he addresses each of the boys individually, as they
are the chief friends.
TEXT 37 tatra gāḥ pāyayitvāpaḥ su-mṛṣṭāḥ śītalāḥ śivāḥ tato nṛpa svayaṃ gopāḥ kāmaṃ
svādu papur jalam
TRANSLATION The cowherd boys let the cows drink the clear, cool and wholesome water
of the Yamunā. O King Parīkṣit, the cowherd boys themselves also drank that sweet
water to their full satisfaction.
The water was sweet (sumṛṣṭāḥ) even though the cows drank first. The boys drank to
their satisfaction. The word jalam is repeated to indicate its significance.
TEXT 38 tasyā upavane kāmaṃ cārayantaḥ paśūn nṛpa kṛṣṇa-rāmāv upāgamya kṣudh-ārtā
idam abravan
TRANSLATION Then, O King, the cowherd boys began herding the animals in a leisurely
way within a small forest along the Yamunā. But soon they became afflicted by
hunger and, approaching Kṛṣṇa and Balarāma, spoke as follows.
The boys felt hunger because they thought that Kṛṣṇa and Balarāma were hungry. This
arose out of prema.
Chapter Twenty-three
TEXT 2 śrī-śuka uvāca iti vijnāpito gopair bhagavān devakī-sutaḥ bhaktāyā vipra-
bhāryāyāḥ prasīdann idam abravīt
TRANSLATION Śukadeva Gosvāmī said: Thus entreated by the cowherd boys, Kṛṣṇa,
endowed with all powers, the son of Devakī, replied as follows, desiring to be
merciful to brāhmaṇas’ wives who were devotees.
Bhaktāyāḥ is in the singular because indicates a type. By their nature they were
always thinking of Kṛṣṇa.
TEXT 6 he bhūmi-devāḥ śṛṇuta kṛṣṇasyādeśa-kāriṇaḥ prāptān jānīta bhadraṃ vo gopān

no rāma-coditān
TRANSLATION [The cowherd boys said:] O earthly gods, please hear us. We cowherd
boys are executing the orders of Kṛṣṇa, and we have been sent here by Balarāma. We
wish all good for you. Please acknowledge our arrival.
They seem to forget who sent them. In order to remember, they say with respect, “We
wish good fortune to you.” They then say that Balarāma sent them.
TEXT 8 dīkṣāyāḥ paśu-saṃsthāyāḥ sautrāmaṇyāś ca sattamāḥ anyatra dīkṣitasyāpi

nānnam aśnan hi duṣyati
TRANSLATION Except during the interval between the initiation of the performer of a
sacrifice and the actual sacrifice of the animal, O most pure brāhmaṇas, it is not
contaminating for even the initiated to partake of food, at least in sacrifices
other than the sautrāmaṇi.
Eating is contaminating from the initiation until the animal sacrifice, but not
otherwise. In the sautrāmaṇi sacrifice eating is forbidden but not in other
sacrifices.
TEXT 23 prāyaḥ-śruta-priyatamodaya-karṇa-pūrair yasmin nimagna-manasas tam athākṣi-

randraiḥ antaḥ praveśya su-ciraṃ parirabhya tāpaṃ prājnaṃ yathābhimatayo vijahur
narendra
TRANSLATION O ruler of men, for a long time those brāhmaṇa ladies had made their
ears successful by hearing about Kṛṣṇa and 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 pain on
embracing the witness of deep sleep.
The example of the sages is used to compare giving up pain only.
TEXT 31 śrī-bhagavān uvāca patayo nābhyasūyeran pitṛ-bhrātṛ-sutādayaḥ lokāś ca vo

mayopetā devā apy anumanvate
TRANSLATION The Lord replied: Rest assured that your husbands will not find fault
with you, nor will your fathers, brothers, sons, other relatives or the general
populace, though you have closely associated with me. Even the devatās present in
the sacrifice will recognize me as the Lord.
Having associated with me or having been accepted by me, they will not find fault
with you. The devatās will not find fault since they know that I am the Lord
(anumanvate). The devatās whom they saw in sacrificial actions also respect me as
the Supreme Lord.
TEXT 32 na prītaye ‘nurāgāya hy anga-sango nṛṇām iha tan mano mayi yunjānā acirān
mām avāpsyatha
TRANSLATION For you to serve me directly in this life would certainly not please
people in this world, what to speak of being attractive to them. Therefore, you
should fix your minds on me, and very soon you will achieve me.
“So what will happen with our request to you?” In this verse Kṛṣṇa resolves the
issue. In this birth (iha), your close association with me as servants will not
bring happiness or will not be at all attractive to human beings. TEXT 35 tatraikā
vidhṛtā bhartrā bhagavantaṃ yathā-śrutam hṛḍopaguhya vijahau dehaṃ karmānubandhanam
TRANSLATION One of the ladies had been forcibly kept back by her husband. When she
heard the others describe Kṛṣṇa, she embraced him within her heart and gave up her
material body, the basis of bondage to material activity, and attained her
spiritual body.
She embraced the Lord she had heard about and attained him in the aprakaṭa
pastimes.
TEXT 37 evaṃ līlā-nara-vapur nr-lokam anuśīlayan reme go-gopa-gopīnāṃ ramayan rūpa-

vāk-kṛtaiḥ
TRANSLATION Thus, appearing like a human being to perform his pastimes, he taught
devotion to himself to the human world. He enjoyed by pleasing his cows, cowherd
boyfriends and cowherd girlfriends with his beauty, words and actions.
Thus (evam) he did everything for the happiness of the people of Gokula.
TEXT 52 iti svāgham anusmṛtya kṛṣṇe te kṛta-helanāḥ didṛkṣavo vrajam atha kaṃsād
bhītā na cācalan
TRANSLATION Thus reflecting on the sin they had committed by neglecting Kṛṣṇa, they
became very eager to see him. But being afraid of Kaṃsa, they did not take one step
towards Vraja.
The husbands, having no envy of Kṛṣṇa (verse 31) attained his mercy.
Chapter Twenty-four
TEXT 1 śrī-śuka uvāca bhagavān api tatraiva baladevena saṃyutaḥ apaśyan nivasan
gopān indra-yāga-kṛtodyamān
TRANSLATION Śukadeva Gosvāmī said: while staying near Govardhana with Baladeva,
Kṛṣṇa watched the cowherd men busily arranging for a sacrifice to Indra.
The people remained there with their wives with great faith and did not move. They
were going to perform a sacrifice. At another time, even where Kṛṣṇa (bhagavān api)
was present with Balarāma, he saw men arranging for the sacrifice. Living with him
was rare even for Brahmā. He did not stay because for the sacrifice, but to show
that Indra was much inferior to the people of Vraja. He was with Balarāma. He could
somewhat tolerate Indra, but Balarāma could not tolerate his offense to the great
devotee Govardhana.
TEXT 2 tad-abhijno ‘pi bhagavān sarvātmā sarva-darśanaḥ praśrayāvanato ‘pṛcchad

vṛddhān nanda-purogamān
TRANSLATION Being the omniscient Supersoul, Kṛṣṇa, full of all good qualities, with
his own purpose of teaching everyone, humbly inquired from the elders, headed by
his father, Nanda Mahārāja.
Kṛṣṇa knew all about the sacrifice in all its aspects (tad-abhijnaḥ). He also knew
about them from previous years. He asked in order to show disrespect to Indra.
TEXT 4-5 etad brūhi mahān kāmo mahyaṃ śuśrūṣave pitaḥ na hi gopyaṃ hi sadhūnāṃ
kṛtyaṃ sarvātmanām iha asty asva-para-dṛṣṭīnām amitrodāsta-vidviṣām udāsīno ‘ri-vad
varjya ātma-vat suhṛd ucyate
TRANSLATION
Please tell me about it, O father. I have a great desire to know. Certainly, no
secrets are to be kept by saintly personalities, who see Paramātmā everywhere in
the universe, 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. One who is neutral
may be avoided like an enemy, but a friend should be considered like one’s own
self.
Being uncertain what to say, since Garga had said Kṛṣṇa was equal to Nārāyaṇa and
he had killed many powerful demons, Nanda was silent.
TEXT 6 jnatvājnātvā ca karmāṇi jano ‘yam anutiṣṭhati viduṣaḥ karma-siddhiḥ syād

yathā nāviduṣo bhavet
TRANSLATION When people in this world perform activities like sacrifice or
agriculture, sometimes they understand present and future results and sometimes
they do not. Those who know achieve success in their work, and accordingly,
ignorant people do not.
Sometimes they understand the seen and unseen results (karmāṇi).
TEXT 7 tatra tāvat kriyā-yogo bhavatāṃ kiṃ vicāritaḥ atha vā laukikas tan me
pṛcchataḥ sādhu bhaṇyatām
TRANSLATION In these actions, have you considered the future results with
scriptural proofs or is it merely a local custom? You should clearly explain this
to me, since I am asking.
Have you considered the future results, the unseen results (kriyā-yogaḥ) of your
activities (tatra) according to the authority of scriptures?
TEXT 13 śrī-bhagavān uvāca karmaṇā jāyate jantuḥ karmaṇaiva pramīyate sukhaṃ

duḥkhaṃ bhayaṃ kṣemaṃ karmaṇaivābhipadyate
TRANSLATION Kṛṣṇa 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.
Who is Indra to receive the worship of my eternal associates like Nanda? Though
Kṛṣṇa had in his mind the idea of breaking Indra’s pride, he first defeated his
father’s arguments by taking shelter of the famous karmavāda in order to protect
his human pastimes.
TEXT 15 kim indreṇeha bhūtānāṃ sva-sva-karmānuvartinām anīśenānyathā kartuṃ

svabhāva-vihitaṃ nṛṇām
TRANSLATION Living beings in this world are forced to experience the consequences
of their own particular actions. What can useless Indra do to change the natures of
humans?
What is the use of Indra for all living beings who follow their actions, who
experience happiness and suffering according to previous actions? Action is the
cause of their experiences. What can incapable Indra do to reverse the individual
nature of people who have earned that position by action? Their nature is the cause
of producing their actions.
TEXT 16 svabhāva-tantro hi janaḥ svabhāvam anuvartate svabhāva-stham idaṃ sarvaṃ

sa-devāsura-mānuṣam
. 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 devatās,
demons and human beings, is based on the conditioned nature of the living entities.
One’s nature is the cause of doing various actions. TEXT 18 tasmāt sampūjayet karma
svabhāva-sthaḥ sva-karma-kṛt anjasā yena varteta tad evāsya hi daivatam
TRANSLATION
Because action is the teacher and controller, situated in one’s nature, one
spontaneously acts. Therefore one should worship work itself, since that by which
one can live comfortably is one’s deity.
Since one’s nature is simply the initiator of actions, karma alone can be said to
be the giver of results. Therefore, even if by some fault some other unsuitable
thoughts enter the brāhmaṇa or others, one should with effort remain fixed in one’s
nature, in one’s suitable thoughts and perform one’s suitable actions and worship
that action which is one’s sustenance. One should not worship the devatās. This is
explained next.
TEXT 19 ājīvyaikataraṃ bhāvaṃ yas tv anyam upajīvati na tasmād vindate kṣemaṃ jārān
nāry asatī yathā
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.
Speaking in this manner to his father and others is audacious, but produced by
anger at their inferior worship.
TEXT 20 varteta brahmaṇā vipro rājanyo rakṣayā bhuvaḥ vaiśyas tu vārtayā jīvec
chūdras tu dvija-sevayā
TRANSLATION The brāhmaṇa maintains his life by studying and teaching the Vedas, the
member of the royal order by protecting the earth, the vaiśya by trade, and the
śūdra by serving the higher, twice-born classes.
In two verses Kṛṣṇa first speaks of their own occupation of herding cows in order
to make them worship the means of their livelihood.
TEXT 24 na naḥ purojanapadā na grāmā na gṛhā vayam vanaukasas tāta nityaṃ vana-
śaila-nivāsinaḥ
TRANSLATION My dear father, our home is not in the cities, villages or permanent
houses. Being forest dwellers, we always live in the forest and on the hills.
Living near Govardhana is implied.
TEXT 25 tasmād gavāṃ brāhmaṇānām adreś cārabhyatāṃ makhaḥ ya indra-yāga-sambhārās

tair ayaṃ sādhyatāṃ makhaḥ
TRANSLATION Therefore may a sacrifice for the pleasure of the cows, the brāhmaṇas
and Govardhana Hill begin! With all the paraphernalia collected for worshiping
Indra, let this sacrifice be performed instead.
Brāhmaṇas were not mentioned in the previous statements but are mentioned here
since they are part of the livelihood of all classes. Only one sacrifice instead of
three is mentioned because one serves all three. It shows the special greatness of
Govardhana. It is famous as Kṛṣṇa’s servant.
TEXT 27 hūyantām agnayaḥ samyag brāhmaṇair brahma-vādibhiḥ annaṃ bahu-guṇaṃ tebhyo

deyaṃ vo dhenu-dakṣiṇāḥ
TRANSLATION The brāhmaṇas who are learned in the Vedic mantras must properly invoke
the sacrificial fires. Then you should feed the priests with nicely prepared food
and reward them with cows and other gifts.
The procedure is described.
TEXT 29 sv-alankṛtā bhuktavantaḥ sv-anuliptāḥ su-vāsasaḥ pradakṣiṇāṃ ca kuruta go-

viprānala-parvatān
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 brāhmaṇas, the sacrificial fires and Govardhana Hill.
Being nicely decorated is not a specific rule but is mentioned to encourage them
to perform the ceremony. Even if one is not decorated or dressed nicely, or with no
such desires, the ceremony can be completely successfully. The parikrama should
take place after feeding the cows and others, after feeding Govardhana with many
offerings. Putting the cows in front is mentioned separately.
TEXT 30 etan mama mataṃ tāta kriyatāṃ yadi rocate ayaṃ go-brāhmaṇādrīṇāṃ mahyaṃ ca
dayito makhaḥ
TRANSLATION This is my idea, O father, and you may carry it out if it appeals to
you. Such a sacrifice to the cows, the brāhmaṇas and Govardhana Hill will be very
beneficial for me.
This worship of the cows, the brāhmaṇas and the hill is beneficial for me. O
father! If you have affection for me, then do this ceremony. That is the deep
meaning of addressing Nanda. Do it, if it pleases you. Since such words are
suitable for respectable persons, by being polite he hopes to accomplish the
ceremony. This worship of the cows, the brāhmaṇas and the hill is beneficial for
me. Dative case (mahyam) indicates giving benefit. He makes certain that it is not
only a reasonable request but asks this of Nanda who should realize that he must do
it for Kṛṣṇa’s benefit, as well as understanding it is for his own benefit.
TEXT 31 śrī-śuka uvāca kālātmanā bhagavatā śakra-darpa-jighāṃsayā proktaṃ niśamya

nandādyāḥ sādhv agṛhṇanta tad-vacaḥ
TRANSLATION Śukadeva Gosvāmī said: Kṛṣṇa, who is himself powerful time, desired to
destroy the false pride of Indra. When Nanda and the other senior men of Vṛndāvana
heard Kṛṣṇa’s statement, they accepted his words as proper.
Vaiṣṇava-toṣaṇī: Though Indra was worshipped, his pride was most disrespectable
since he saw the cowherds as material and saw Kṛṣṇa as a material being in relation
to them:
aho śrī-mada-māhātmyaṃ gopānāṃ kānanaukasām
kṛṣṇaṃ martyam upāśritya ye cakrur deva-helanam
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,
Kṛṣṇa, and thus they have offended the gods. (SB 10.25.3)
TEXTS 32–33 tathā ca vyadadhuḥ sarvaṃ yathāha madhusūdanaḥ vācayitvā svasty-ayanaṃ

tad-dravyeṇa giri-dvijān
upahṛtya balīn samyag ādṛtā yavasaṃ gavām go-dhanāni puraskṛtya giriṃ cakruḥ
pradakṣiṇam
TRANSLATION The cowherd community then did all that Madhusūdana had suggested. They
arranged for the brāhmaṇas to recite the auspicious Vedic mantras, and using the
paraphernalia that had been intended for Indra’s sacrifice, they presented
offerings to Govardhana Hill and the brāhmaṇas with reverential respect. They also
gave grass to the cows. Then, placing the cows, bulls and calves in front of them,
they circumambulated Govardhana.
The chanting of mantras was merely confirming their actions, and not part of karma
rituals.
TEXT 35 kṛṣṇas tv anyatamaṃ rūpaṃ gopa-viśrambhaṇaṃ gataḥ śailo ‘smīti bruvan bhūri
balim ādad bṛhad-vapuḥ
TRANSLATION Kṛṣṇa then assumed an unprecedented, huge form to instill faith in the
cowherd men. Declaring “I am Govardhana Mountain!” he ate the abundant offerings.
This form took on many forms unseen by the cowherds in order to accomplish all
actions and satisfy all the cowherds. It was most excellent for many people, and
was also outstanding because of its size (bṛhad-vapuḥ).
Chapter Twenty-five
TEXT 1
TEXT 2
gaṇaṃ sāṃvartakaṃ nāma meghānāṃ cānta-kārīṇām indraḥ pracodayat kruddho vākyaṃ

cāheśa-māny uta
TRANSLATION Angry Indra sent forth the clouds of universal destruction, known as
Sāṃvartaka. Imagining himself to be the supreme controller, he spoke as follows.
The word uta means “indeed,” indicating his despicable conduct, unbecoming for the
leader of the devatās.
TEXT 6 eṣāṃ śriyāvaliptānāṃ kṛṣṇenādhmāpitātmanām dhunuta śrī-mada-stambhaṃ paśūn

nayata sankṣayam
TRANSLATION [To the clouds of destruction King Indra said:] The prosperity of these
people has made them mad with pride since they have become bold because of Kṛṣṇa.
Now go and remove their pride and bring their animals to destruction.
They have become proud, their hearts distorted with power because of Kṛṣṇa. TEXT 10
sthūṇā-sthūlā varṣa-dhārā muncatsv abhreṣv abhīkṣṇaśaḥ jalaughaiḥ plāvyamānā bhūr
nādṛśyata natonnatam
TRANSLATION As the clouds released torrents of rain as thick as massive columns,

the earth became submerged in the flood, and high ground could no longer be
distinguished from low.
The earth became flooded. The high and low places could not be distinguished.
TEXT 12 śiraḥ sutāṃś ca kāyena pracchādyāsāra-pīḍitāḥ vepamānā bhagavataḥ pāda-

mūlam upāyayuḥ
TRANSLATION Trembling from the distress brought about by the severe rainfall, and
trying to cover their heads and calves with their own bodies, the cows and people
approached the lotus feet of the Lord.
Even the animals developed some knowledge to cover their heads and calves.
TEXT 16 tatra pratividhiṃ samyag ātma-yogena sādhaye lokeśa-mānināṃ mauḍhyād
dhaniṣye śrī-madaṃ tamaḥ
TRANSLATION By my mystic power I will completely counteract this disturbance caused

by Indra. Because of foolishness I will destroy intense pride in wealth, which has
arising from foolishness in the controllers of planets including Indra.
I will do this by my yoga-māyā, my natural energy (ātma-yogena). The plural is used

(lokeśa-māninām) to indicate that by punishing Indra he would teach other leaders.
TEXT 17 na hi sad-bhāva-yuktānāṃ surāṇām īśa-vismayaḥ matto ‘satāṃ māna-bhangaḥ

praśamāyopakalpate
TRANSLATION Since the devatās are endowed with sentiments for me and should not
have the false pride of considering themselves lords, I will break their false
prestige to create auspiciousness for them.
Only I can do this (mattaḥ).
TEXT 18 tasmān mac-charaṇaṃ goṣṭhaṃ man-nāthaṃ mat-parigraham gopāye svātma-yogena

so ‘yaṃ me vrata āhitaḥ
TRANSLATION I must therefore protect the cowherd community by my natural powers for
I am their shelter, I am their protector, and indeed I am everything to them. I
have taken a vow to protect my devotees.
The present tense is used shows that it is his nature to protect them (gopaye).
TEXT 23 kṣut-tṛḍ-vyathāṃ sukhāpekṣāṃ hitvā tair vraja-vāsibhiḥ vīkṣyamāṇo

dadhārādriṃ saptāhaṃ nācalat padāt
TRANSLATION
Kṛṣṇa, forgetting hunger and thirst and putting aside all considerations of
personal pleasure, stood there holding up the hill for seven days without moving as
the people of Vraja gazed upon him.
They forgot (hitvā) about comforts like sleeping and pain caused by hunger and
thirst.
TEXT 24 kṛṣṇa-yogānubhāvaṃ taṃ niśamyendro ‘ti-vismitaḥ nistambho bhraṣṭa-

sankalpaḥ svān meghān sannyavārayat
TRANSLATION When Indra observed this power of Kṛṣṇa’s śakti, he became most
astonished. His pride destroyed, his determination to cause havoc thwarted, he
ordered his clouds to desist.
Indra saw (niśamya) the power (anubhāvam) of Kṛṣṇa’s natural śakti (yoga). Another
version has niśāmya. He thus withdrew the clouds.
TEXT 32 śankha-dundubhayo nedur divi deva-pracoditāḥ jagur gandharva-patayas

tumburu-pramukhā nṛpa
TRANSLATION My dear Parīkṣit, the conch shells and kettledrums played by the
devatās in heaven sounded, and the best of the Gandharvas, led by Tumburu, began to
sing.
This shows the great joy of other devatās to skillfully compose songs at that
moment. Chapter Twenty-six
TEXT 7 kvacid dhaiyangava-stainye mātrā baddha udūkhale gacchann arjunayor madhye

bāhubhyāṃ tāv apātayat
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 arjuna trees and pulled them down.
Moving by his hands (bāhubhyām), he made the trees fall. This indicates that he
did not need much strength to defeat his enemy Indira.
TEXT 13 dustyajaś cānurāgo ’smin sarveṣāṃ no vrajaukasām nanda te tanaye ’smāsu

tasyāpy autpattikaḥ katham
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?
He is hard to give up because of having contrary qualities.
TEXT 14 kva sapta-hāyano bālaḥ kva mahādri-vidhāraṇam tato no jāyate śankā vraja-
nātha tavātmaje
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.
Śankā means doubt. This boy is most extraordinary. Maybe he is a devatā? Nanda then
answers.
TEXT 22 tasmān nanda kumāro ’yaṃ nārāyaṇa-samo guṇaiḥ śriyā kīrtyānubhāvena tat-
karmasu na vismayaḥ
TRANSLATION Therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa

by his qualities, opulence, name, fame and influence. Thus you should not be
astonished by his activities.
He spoke the words of Garga to them. Thus the word iti is used in the next verse.
However he does not quote the statement gopāyasva samāhitaḥ (you should protect
this child very carefully.) (SB 10.8.19) as it would be unsuitable.
TEXT 23 ity addhā māṃ samādiśya garge ca sva-gṛhaṃ gate
manye nārāyaṇasyāṃśaṃ kṛṣṇam akliṣṭa-kāriṇam
TRANSLATION After Garga Ṛṣi spoke these words to me and returned home, I began to
consider that Kṛṣṇa, who keeps us free from trouble, is empowered by Nārāyaṇa.
I speculate that he is a jīva empowered by Nārāyaṇa (aṃśam).
TEXT 24 iti nanda-vacaḥ śrutvā garga-gītaṃ taṃ vrajaukasaḥ muditā nandam ānarcuḥ
kṛṣṇaṃ ca gata-vismayāḥ
TRANSLATION Having heard Nanda Mahārāja relate the statements of Garga Muni, the
residents of Vṛndāvana became enlivened. Their perplexity was gone, and they
worshiped Nanda and Kṛṣṇa with great respect.
They heard the words of Nanda, and through that, the song of Garga, or the verses
spoken by Garga. They first worshipped Nanda by bringing sandalwood, perfumes,
cloth and ornaments from their houses. Kṛṣṇa however had gone to the forest.
TEXT 25 deve varṣati yajna-viplava-ruṣā vajrāsma-varṣānilaiḥ sīdat-pāla-paśu-striy

ātma-śaraṇaṃ dṛṣṭvānukampy utsmayan utpāṭyaika-kareṇa śailam abalo līlocchilīndhraṃ
yathā bibhrad goṣṭham apān mahendra-mada-bhit prīyān na indro gavām
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
Kṛṣṇa, 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.
Remembering the pastime and remembering Kṛṣṇa who showed great mercy to Gokula,
praying for that mercy as his own ultimate goal, Śukadeva indicates Kṛṣṇa as his
sole object of worship.
Chapter Twenty-seven
TEXT 1 śrī-śuka uvāca govardhane dhṛte śaile āsārād rakṣite vraje go-lokād āvrajat
kṛṣṇaṃ surabhiḥ śakra eva ca
TRANSLATION Śukadeva Gosvāmī said: After Kṛṣṇa 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 Kṛṣṇa. She was accompanied by Indra.
Surabhi came from her planet, which is not the spiritual planet which is a special
manifestation of Gokula. Indra could not associate with the spiritual Surabhi from
the spiritual world. It is mentioned in verse 21 that they were sent by Brahmā.
Indra was sent by Brahmā. Brahmā came with him to Surabhi. Then, with Surabhi, he
came to Vraja, on the order of Brahmā.
TEXT 2 vivikta upasangamya vrīḍītaḥ kṛta-helanaḥ pasparśa pādayor enaṃ kirīṭenārka-

varcasā
TRANSLATION Indra, ashamed of having offended the Lord, approached him in a

solitary place, and touched his crown, whose effulgence was as brilliant as the
sun, upon the Lord’s lotus feet.
Indra met him in a solitary place. He went away from the boys on some pretext of
gathering many flowers on seeing him from far off. That day Balarāma did not come
to the forest.
TEXT 4 indra uvāca viśuddha-sattvaṃ tava dhāma śāntaṃ tapo-mayaṃ dhvasta-rajas-

tamaskam māyā-mayo ’yaṃ guṇa-sampravāho na vidyate te grahaṇānubandhaḥ
TRANSLATION Indra said: Your form, a manifestation of pure goodness, is undisturbed

by
change, shines with knowledge and is devoid of passion and ignorance. Your
succession of qualities has no connection with māyā since they are accepted by you.
Indra recognizes Kṛṣṇa’s position.

TEXT 7 ye mad-vidhājnā jagad-īśa-māninas tvāṃ vīkṣya kāle ’bhayam āśu tan-madam
hitvārya-mārgaṃ prabhajanty apasmayā īhā khalānām api te ’nuśāsanam
TRANSLATION Even fools like me, who proudly think themselves universal lords,
quickly give up their conceit and directly take to the bhakti when they see you are
fearless even in the face of time. Your pastimes are instruction for the wicked,
but joy for the devotees.
This verse explains breaking pride and providing the method of producing benefit
for the proud. The benefit is described: they take to the path of devotion. Though
your pastimes (īhā) are for giving bliss to the devotees, they are also instruction
(anuśāsanam) for the wicked like me.
TEXT 8 sa tvaṃ mamaiśvarya-mada-plutasya kṛtāgasas te ’viduṣaḥ prabhāvam kṣantuṃ

prabho ’thārhasi mūḍha-cetaso maivaṃ punar bhūn matir īśa me ’satī
TRANSLATION Engrossed in pride over my ruling power, ignorant of your majesty, I

offended you. O capable Lord, may you forgive me. My intelligence was bewildered,
but let my consciousness never again be so impure.
He prays so that he should not commit offense again. It is understood that his
heart was not very pure. Again, he committed offense when Kṛṣṇa took the pārijāta
tree.
TEXT 11 svacchandopātta-dehāya viśuddha-jnāna-mūrtaye sarvasmai sarva-bījāya sarva-

bhūtātmane namaḥ
TRANSLATION Unto him who assumes bodies according to the desires of his devotees,
unto him whose form is pure consciousness, unto him who is the universe, who is
Mahāviṣṇu and the antaryāmī, I offer my obeisances.
I offer respects to you who have accepted many bodies like Matsya and Kūrma because
of following the desires of the devotees (sva-chanda). You are brought close to
them and manifest your body to them.
TEXT 18 athāha surabhiḥ kṛṣṇam abhivandya manasvinī sva-santānair upāmantrya gopa-

rūpiṇam īśvaram
TRANSLATION Mother Surabhi, along with her progeny, the cows, then offered her
obeisances to Kṛṣṇa. Respectfully requesting his attention, the gentle lady
addressed the Lord, who was present before her as a cowherd boy.
After that (atha), Surabhi appeared with her constant associates, a multitude of
cows. She offered respects completely—with prayers and surrender (abhi— vandhya)
along with her offspring. Not only did she offer respects but prayed (upāmantrya)
for his complete attention when calling his name in the next verse.
TEXT 19 surabhir uvāca kṛṣṇa kṛṣṇa mahā-yogin viśvātman viśva-sambhava bhavatā

loka-nāthena sa-nāthā vayam acyuta
TRANSLATION Mother Surabhi said: O Kṛṣṇa, Kṛṣṇa, 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.
She showed her similarity to Kṛṣṇa’s cows of Vraja. We are protected by you, the
protector of the worlds. Though there appears to be repetition of nātha in loka-
nāthena and sanāthāḥ the usage emphasizes his special position. By addressing him
as Acyuta she indicates his eternal position as master.
TEXT 20 tvaṃ naḥ paramakaṃ daivaṃ tvaṃ na indro jagat-pate
bhavāya bhava go-vipra devānāṃ ye ca sādhavaḥ
TRANSLATION You are our worshipable deity. Therefore, O Lord of the universe, for
the benefit of the cows, the brāhmaṇas, the demigods and all other saintly persons,
please become our Indra.
Therefore, become our Indra. O master of the universe! Though you are the master of
the universe, you are also our master. In being king of the cows, you also give
auspiciousness to the brāhmaṇas and devatās.
gobhyo yajnāḥ pravartante gobhyo devāḥ samutthitāḥ | gobhir vedāḥ samudgīrṇāḥ ṣaḍ-
anga-padaka-kramāḥ ||
Sacrifices take place because of cows. The devatās appear because of cows. The
Vedas with their six angas appear because of the cows. Go-sūkta
TEXT 21 indraṃ nas tvābhiṣekṣyāmo brahmaṇā coditā vayam avatīrṇo ’si viśvātman
bhūmer bhārāpanuttaye
TRANSLATION As ordered by Brahmā, 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.
You are by your nature our Indra in supreme Goloka, but we will bathe you to preach
this to the people of the world.
TEXTS 22–23 śṛī-śuka uvāca evaṃ kṛṣṇam upāmantrya surabhiḥ payasātmanaḥ jalair
ākāśa-gangāyā airāvata-karoddhṛtaiḥ
indraḥ surarṣibhiḥ sākaṃ codito deva-mātṛbhiḥ abhyasincata dāśārhaṃ govinda iti

cābhyadhāt
TRANSLATION Śukadeva Gosvāmī said: Having thus appealed to Kṛṣṇa, mother Surabhi
performed his bathing ceremony with her own milk, and Indra, ordered by Aditi and
other mothers of the devatās, anointed the Lord with heavenly Gangā water
from the trunk of Indra’s elephant carrier, Airāvata in the company of the devatās
and great sages and gave the descendant of Daśārha the name Govinda.
Having requested that Kṛṣṇa accept the position of Indra of the cows (evam),
Surabhi on her own volition bathed him. Indra did not bath Kṛṣṇa by himself out of
fear, but did so along with the sages, on being ordered by the mothers of the
devatās who had come there. He used Airāvata, king of the elephants. Govinda means
“Indra of the cows” for that name is indicated with the words prīyān na indro
gavām: may Indra of the cows be pleased with us. (SB 10.26.25) It will be said in
verse 28 iti go-gokula-patiṃ govindam abhiṣicya saḥ: he bathed Govinda, who is the
master of the cows and the cowherd community.
TEXT 27 kṛṣṇe ’bhiṣikta etāni sarvāṇi kuru-nandana nirvairāṇy abhavaṃs tāta krūrāṇy
api nisargataḥ
TRANSLATION O Parīkṣit, beloved of the Kuru dynasty, upon the ceremonial bathing of
Kṛṣṇa, all living creatures, even those cruel by nature, became entirely free of
enmity.
At that moment all beings were free of enmity.
Chapter Twenty-eight
TEXT 1 śrī-bādarāyaṇir uvāca ekādaśyāṃ nirāhāraḥ samabhyarcya janārdanam snātuṃ

nandas tu kālindyāṃ dvādaśyāṃ jalam āviśat
TRANSLATION Śrī Bādarāyaṇi said: Having worshiped Lord Janārdana and fasted on the
Ekādaśī day, Nanda Mahārāja entered the water of the Kālindī on the Dvādaśī to take
his bath.
Ekādaśī, either short or long, had passed after lasting 6 praharas or 18 hours on
that day. Dvādaśī, the day for breaking the fast, had almost passed with only 6
hours remaining on that present day. No others entered the water. This indicates
that he knew the truth about dharma.
TEXT 2 taṃ gṛhītvānayad bhṛtyo varuṇasyāsuro ’ntikam avajnāyāsurīṃ velāṃ praviṣṭam

udakaṃ niśi
TRANSLATION Because Nanda Mahārāja entered the water in the dark of night,
disregarding that demonic time, a demoniac servant of Varuṇa seized him and brought
him to his master.
Nanda had disregarded that time (which was usually forbidden for bathing).
TEXT 3 cukruśus tam apaśyantaḥ kṛṣṇa rāmeti gopakāḥ bhagavāṃs tad upaśrutya pitaraṃ
varuṇāhṛtam tad-antikaṃ gato rājan svānām abhaya-do vibhuḥ
TRANSLATION O King, not seeing Nanda Mahārāja, the cowherd men loudly cried out, “O
Kṛṣṇa! O Rāma!” Lord Kṛṣṇa heard their cries and understood that his father had
been captured by Varuṇa. Therefore the almighty Lord, who makes his devotees
fearless, went to the court of Varuṇa.
Kṛṣṇa heard the shouts and understood that Nanda had been taken by Varuṇa.
TEXT 5 śrī-varuṇa uvāca adya me nibhṛto deho ’dyaivārtho ’dhigataḥ prabho tvat-
pāda-bhājo bhagavann avāpuḥ pāram adhvanaḥ
TRANSLATION Varuṇa said: O Lord! Now my body has attained fulfillment since I have
attained the greatest treasure. O Supreme Lord, those who accept your lotus feet
easily attain liberation from saṃsāra.
All desires of my body are fulfilled (nibhṛtaḥ). Though the reason is given in the
second half of the verse, the desires are fulfilled because today real wealth has
been attained (adyaivārtho ’dhigataḥ). Those who attain your lotus feet, having
attained the method (adhvanaḥ), attain the ultimate (param), since you are Svayam
Bhagavān.
TEXT 7 ajānatā māmakena mūḍhenākārya-vedinā ānīto ’yaṃ tava pita tad bhavān kṣantum
arhati
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.
Varuṇa spoke with great respect. It was said nandaṃ ca mokṣyati bhayād varuṇasya
pāśād: he will deliver Nanda from the ropes of fear of Varuṇa. (SB 2.7.31) This
means that Varuṇa did not bind him with ropes, but that Kṛṣṇa freed Nanda from
ropes of fear.
TEXT 10 nandas tv atīndriyaṃ dṛṣṭvā loka-pāla-mahodayam kṛṣṇe ca sannatiṃ teṣāṃ

jnātibhyo vismito ’bravīt
TRANSLATION Nanda Mahārāja had been astonished to see for the first time the great
opulence of Varuṇa, the ruler of the ocean planet, and also to see how Varuṇa and
his servants had offered such humble respect to Kṛṣṇa. Nanda described all this to
his fellow cowherd men.
Nanda was astonished. This was because of Nanda’s absorption in Kṛṣṇa’s sweet human
pastimes (and not because he was impressed by Kṛṣṇa’s powers). This is the
conclusion.
TEXT 13 jano vai loka etasminn avidyā-kāma-karmabhiḥ uccāvacāsu gatiṣu na veda svāṃ
gatiṃ bhraman
TRANSLATION [Kṛṣṇa thought:] My eternal associates, wandering in this world among

people who take higher and lower bodies because of karma, desire and ignorance, do
not recognize my eternal abode.
Having appeared in this material world, by absorption in my pastimes, becoming
unaware of everything else (avidyā), by possessing various desires related to me

(kāma), by performing favorable actions for me (karmabhiḥ) in various types of
bodies filled with prema (gateṣu), forgetting the eternally perfect magnificence of
Goloka, my people do not know my abode.
It was said nāvindan bhava-vedanām: the cowherds never perceived material

tribulations. (SB 10.11.58) And it was said yad-dhāmārtha-suhṛt-priyātmatanaya-
prāṇāśayās tvat-kṛte: what can you give to the people of Vraja whose houses,
possessions, friends, dear ones, bodies, sons, life airs and hearts are dedicated
only to you? (SB 10.14.35)
If svāṃ gatim means one’s svarūpa, where svām (one’s own) refers to janaḥ it will
not correlate properly with the word sva-gatim (Kṛṣṇa’s abode) in verse 11. If one
says that gatim means knowledge, svām cannot mean ātmā since ātmā should be neuter.
Gatim cannot mean knowledge since the sentence could not mean “people do not know
knowledge.” The proper statement would simply be svam na veda: they do not know the
ātmā. Since it was already said that Kṛṣṇa wanted to fulfill their desire, this
cannot be the meaning. The cowherds heard of the splendor of Varuṇa’s place and
their respect given to Kṛṣṇa, and then desired to see the splendor of Kṛṣṇa’s
place. Svagatim and sukṣmām refer to the same object. Suṣkmāṃ means “hard to
understand.” Therefore janaḥ in this sentence cannot refer to ordinary people.
Materialistic people’s destination is saṃsāra, not the spiritual world. If janaḥ
refers to materialistic people, then everyone should receive Kṛṣṇa’s mercy at this
time (but that is not so). Janaḥ refers to Kṛṣṇa’s cowherd devotees. The same usage
is found in the following verse:
sālokya-sārṣṭi-sāmīpya- sārūpyaikatvam apy uta dīyamānaṃ na gṛhṇanti vinā mat-

sevanaṃ janāḥ
A pure devotee does not accept any kind of liberation—sālokya, sārṣṭi, sāmīpya,
sārūpya or ekatva—even though they are offered by the Supreme Lord. (SB 3.29.13)
TEXT 14 iti sancintya bhagavān mahā-kāruṇiko hariḥ darśayām āsa lokaṃ svaṃ gopānāṃ
tamasaḥ param
TRANSLATION Thus, deeply considering the situation, the all-merciful Supreme Lord
revealed to the cowherd men his abode, which is beyond prakṛti.
He showed them his abode, Goloka. Manifestation of material transformation is

rejected: the place was beyond prakṛti (tamasaḥ param).
TEXT 15 satyaṃ jnānam anantaṃ yad brahma-jyotiḥ sanātanam yad dhi paśyanti munayo
guṇāpāye samāhitāḥ
TRANSLATION Kṛṣṇa revealed the place which was existence, knowledge, infinity,
eternity, and self-effulgent. Sages see that place in trance, when their
consciousness is free of the modes of material nature.
“What is that object beyond prakṛti?” It is described in general terms. TEXT 16 te

tu brahma-hradam nītā magnāḥ kṛṣṇena coddhṛtāḥ dadṛśur brahmaṇo lokaṃ yatrākrūro
’dhyagāt purā
TRANSLATION Kṛṣṇa brought the cowherd men to Brahma-hrada, made them enter the
water, and then lifted them up from it. Where Akrūra saw Vaikuṇṭha previously, the
cowherd men saw Goloka.
Giving details, what they saw is now described. He brought them to that place which
is beyond prakṛti (brahman) and difficult to enter like a lake (hradam). He
immersed them in it: by his power, he made them inquire about this condition, and
they attained realization of that state. Then he pulled them out. Surpassing the
initial general manifestation of spirituality, they then saw the place of
parabrahman in human form (brahmaṇaḥ lokam) since they were qualified for the
manifestation of his special form revealed through his svarūpa-śakti. They saw this
directly with their eyes. This was not something never experienced before: in this
manifestation (yatra), Akrūra also saw or praised (adhyagāt) Vaikuṇṭha-loka.
TEXT 17 nandādayas tu taṃ dṛṣṭvā paramānanda-nivṛtāḥ kṛṣṇaṃ ca tatra cchandobhiḥ

stūyamānaṃ su-vismitāḥ
TRANSLATION
Nanda Mahārāja and the other cowherd men felt the greatest happiness when they saw
that abode. They were especially amazed to see Kṛṣṇa there, surrounded by the
personified scriptures, who were offering him prayers.
Seeing Vaikuṇṭha, they saw that Kṛṣṇa was being praised by the Vedas or was praised
in the Vedas by works like Gopala-tāpanī Upaniṣad.
Chapter Twenty-nine
TEXT 1 śrī-bādarāyaṇir uvāca bhagavān api tā rātṛīḥ śāradotphulla-mallikāḥ vīkṣya

rantuṃ manaś cakre yoga-māyām upāśritaḥ
TRANSLATION Śrī Bādarāyaṇi said: Kṛṣṇa, the Supreme Lord, upon seeing those autumn
nights scented with blossoming jasmine flowers, taking shelter of his yogamāyā,
decided to fulfill the desires of the gopīs.
The word api indicates the Lord and the dear gopīs. He and they saw those (tāḥ)
nights, most attractive with his sweetness even today, being autumn nights, and
having blossoming jasmines—which were the very time for pastimes of the rasa dance.
He took intimate shelter of yogamāyā, the śakti that can make the impossible
possible. The śakti was waiting nearby for such service.
TEXT 2 tadoḍurājaḥ kakubhaḥ karair mukhaṃ prācyā vilimpann aruṇena śantamaiḥ sa

carṣaṇīnām udagāc chuco mṛjan priyaḥ priyāyā iva dīrgha-darśanaḥ
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 kunkuma . The red color was from the
rays of the rising moon.
TEXT 3
dṛṣṭvā kumudvantam akhaṇḍa-maṇḍalaṃ ramānanābhaṃ nava-kunkumāruṇam vanaṃ ca tat-

komala-gobhī ranjitaṃ jagau kalaṃ vāma-dṛśāṃ manoharam
TRANSLATION Kṛṣṇa saw the unbroken disk of the full moon glowing with the red
effulgence of newly applied vermilion, as if it were the face of Rādhā. 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 play sweetly on his flute, attracting
the minds of the beautiful-eyed gopīs.
Ramā refers to Rādhā, the form of Mahālakṣmī. Previously it was said:
iti veṇu-ravaṃ rājan sarva-bhūta-manoharam śrutvā vraja-striyaḥ sarvā varṇayantyo

‘bhirebhire
O King, when the young ladies in Vraja heard the sound of Kṛṣṇa’s flute, which
captivates the minds of all living beings, they all embraced one another and began
describing it. (SB 10.21.6)
Now the details of that flute are described. He began to attract the minds of the
gopīs with the flute, by a special song which stimulated madhurya-rasa.
TEXT 4 niśamya gītāṃ tad ananga-vardhanaṃ vraja-striyaḥ kṛṣṇa-gṛhīta-mānasāḥ

ājagmur anyonyam alakṣitodyamāḥ sa yatra kānto java-lola-kuṇḍalāḥ
TRANSLATION When the young women of Vṛndāvana heard Kṛṣṇa’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.
Ājagmūḥ means “they attained him.”
TEXT 5 duhantyo ’bhiyayuḥ kāścid dohaṃ hitvā samutsukāḥ payo ’dhiśritya saṃyāvam
anudvāsyāparā yayuḥ
TRANSLATION Some of the gopīs were milking cows when they heard Kṛṣṇa’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.
Duhantyaḥ should be dohayantyaḥ. Milking the cows, they went to meet him
(abhiyayuḥ).
TEXTS 6–7 pariveṣayantyas tad dhitvā pāyayantyaḥ śiśūn payaḥ śuśrūṣantyaḥ patīn
kāścid aśnantyo ’pāsya bhojanam
limpantyaḥ pramṛjantyo ’nyā anjantyaḥ kāśca locane vyatyasta-vastrābharaṇāḥ kāścit

kṛṣṇāntikaṃ yayuḥ
TRANSLATION Some of them were serving servants and friends food, feeding milk to
their infants or rendering personal service to their husbands, or taking their
evening meals, but they all gave up these duties and went to meet Kṛṣṇa. Others
were putting on cosmetics, cleansing themselves or applying kajjala to their eyes.
But all the gopīs stopped these activities at once and, though their clothes and
ornaments were in complete disarray, rushed off to Kṛṣṇa.
Some gave up their objects of great affection—feeding children milk--and left. They
were feeding the nephews, not their own children, since this would a conflict with
mādhurya-rasa (these gopīs had not given birth to children). It will be said:
sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ
To perform his pastimes the Lord took advantage of all those moonlit autumn nights,
which inspire poetic descriptions of transcendental affairs. (SB 10.33.36)
Some were serving husbands. In verse 32 it is said paty-apatya-suhṛdām anuvṛttiḥ:

you speak of serving husbands, children and friends.
TEXT 18 śrī-bhagavān uvāca svāgataṃ vo mahā-bhāgāḥ priyaṃ kiṃ karavāṇi vaḥ

vrajasyānāmayaṃ kaccid brūtāgamana-kāraṇam
TRANSLATION Kṛṣṇa 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.
Questions and answers take place.
TEXT 24 bhartuḥ śuśrūṣaṇaṃ strīṇāṃ paro dharmo hy amāyayā tad-bandhūnāṃ ca kalyāṇaḥ

prajānāṃ cānupoṣaṇam
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.
Coming to me is proper, not only because you have affection for me. The highest
dharma is serving the husband based on accepting him with true love (amāyayā), not
serving a husband based on force. Bhīṣma, knower of dharma, rejected Ambā as his
wife since she had given herself mentally to another man previously.
TEXT 25 duḥśīlo durbhago vṛddho jaḍo rogy adhano ’pi vā patiḥ strībhir na hātavyo
lokepsubhir apātakī
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, inactive, sickly or poor.
He further explains faithfulness to a husband.
TEXT 42 śrī-śuka uvāca iti viklavitaṃ tāsāṃ śrutvā yogeśvareśvaraḥ prahasya sa-
dayaṃ gopīr ātmārāmo ’py arīramat
TRANSLATION Śukadeva Gosvāmī said: Smiling upon hearing these despondent words from
the gopīs, Kṛṣṇa, the supreme master of all masters of mystic yoga, mercifully
enjoyed with them, although he is self-satisfied.
Hearing the words of confusion arising from prema, the master of experts in yoga,
who could use his acintya-śakti to perform astonishing actions, smiled. Though he
was ātmārāma, he was attracted to the strength of their prema, just as sages who
are ātmārāmas are attracted to topics of Kṛṣṇa. He had the goal of enjoying with
them (arīramat). This shows his great attraction to them was the main element, just
as playing children, are inspired to play by one boy.
TEXT 43 tābhiḥ sametābhir udāra-ceṣṭitaḥ priyekṣaṇotphulla-mukhībhir acyutaḥ udāra-

hāsa-dvija-kunda-dīdhatir vyarocataiṇānka ivoḍubhir vṛtaḥ
TRANSLATION Surrounded by the assembled gopīs whose faces blossomed by his glance,
Kṛṣṇa, who responded to each of them without fail, whose activities were most
attractive, whose smile revealed his shining rows of teeth, white like jasmine
buds, increased in beauty, like the moon surrounded by stars.
Four verses describe how he enjoyed, fulfilling his goal. They assembled around
him, by his influence.
TEXT 44 upagīyamāna udgāyan vanitā-śata-yūthapaḥ mālāṃ bibhrad vaijayantīṃ vyacaran

maṇḍayan vanam
TRANSLATION With the gopīs singing his praises, that leader of hundreds of groups
of women sang loudly. He wandered in the forest wearing his Vaijayantī garland,
beautifying the Vṛndāvana forest.
Or he would sing with tunes and rhythms and a gopī would sing his name, using the
same tunes and rhythms. Viṣṇu Purāṇa says:
kṛṣṇaḥ śarac-candramasaṃ kaumudīṃ kumudākaram jagau gopī-janas tv ekaṃ kṛṣṇa-nāma

punaḥ punaḥ
Kṛṣṇa sang the glories of the autumn moon, the moon light and the lotus-filled
river, while the gopīs simply sang his name repeatedly.
TEXT 47 evaṃ bhagavataḥ kṛṣṇāl labdha-mānā mahātmanaḥ ātmānaṃ menire strīṇāṃ

māninyo hy adhikaṃ bhuvi
TRANSLATION The gopīs became proud of themselves for having received such special
attention from Kṛṣṇa, the greatest hero and Svayam Bhagavān. Each of them thought
herself the best woman on earth.
Kṛṣṇa is called mahātmanaḥ because he is superior to all the greatest heroes. They
became proud, thinking “Among all women, I am the best.” This was an expression of
pride manifesting in love of Kṛṣṇa. They felt that there was no such lover
available anywhere else and that such good fortune was not available to other women
present there.
TEXT 48 tāsāṃ tat-saubhaga-madaṃ vīkṣya mānaṃ ca keśavaḥ praśamāya prasādāya

tatraivāntaradhīyata
TRANSLATION Keśava, seeing the gopīs too proud of their good fortune, wanted to
relieve them of this pride and show them further mercy. Thus he immediately
disappeared.
He saw particularly (vīkṣya) their pride because of their good fortune. He wanted
to remove that pride and relieve them of māna (prasādanāya).
hetur yas tu śamaṃ yathāyogyaṃ prakalpitaiḥ | sāma-bheda-kriyā-dāna-naty-upekṣā-

rasāntaraiḥ ||
Anger (māna) with a cause is destroyed suitably by use of sāma (pacification),

bheda (division), kriyā (action), nati (offering respects), upekṣā (disrespect) and
rasāntara (change of rasa). (Ujjvala-nīlamaṇi 15.112)
In this case, Kṛṣṇa showed disrespect by disappearing, in order to relieve them of

māna since it was deeply embedded with garva. Thus he disappeared in order to
relieve them of garva and māna.
Chapter Thirty
TEXT 2
gatyānurāga-smita-vibhramekṣitair mano-ramālāpa-vihāra-vibhramaiḥ ākṣipta-cittāḥ

pramadā ramā-pates tās tā viceṣṭā jagṛhus tad-ātmikāḥ
TRANSLATION As the cowherd women remembered Kṛṣṇa, 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
Kṛṣṇa, the Lord of Rādhā, the gopīs began acting out his various pastimes.
Kṛṣṇa was the superintendent (pati) or supreme controller of the śakti (ramā)
presiding over all sweetness, form, qualities and powers. Enacting his pastimes
indicates their complete absorption in him.
TEXT 3 gati-smita-prekṣaṇa-bhāṣaṇādiṣu priyāḥ priyasya pratirūḍha-mūrtayaḥ asāv

ahaṃ tv ity abalās tad-ātmikā nyavediṣuḥ kṛṣṇa-vihāra-vibhramāḥ
TRANSLATION Because the beloved gopīs were absorbed in thoughts of their beloved
Kṛṣṇa, their bodies imitated his way of moving and smiling, his glances, his speech
and other distinctive features. Deeply identifying with and maddened by remembering
his pastimes, they declared to one another, “I am Kṛṣṇa!”
Their bodies with senses became forms similar to Kṛṣṇa in moving, smiling, glancing
and speaking (pratirūḍha-mūrtayaḥ). Śukadeva describes this condition which they
assumed for a long time.
TEXT 4 gāyantya uccair amum eva saṃhatā vicikyur unmattaka-vad vanād vanam
papracchur ākāśa-vad antaraṃ bahir bhūteṣu santaṃ puruṣaṃ vanaspatīn
TRANSLATION Singing loudly of Kṛṣṇa, they searched for him throughout the Vṛndāvana
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.
They sang songs such as killing Pūtanā, famous in Gokula, while searching. In this
way they wandered about. They asked about him though he was antaryāmī spreading
like the sky everywhere, inside and outside of all beings. They asked about their
hero (puruṣam) who made his direct appearance as the support for their prema. Or,
they asked about their hero (puruṣam) who made his direct appearance inside and
outside of all beings like the sky. They asked about his existence (santam) here
and there. It was like asking a reflection, which also asks the question. Their
awareness and his manifestation here and there because of their prema was like the
following:
vana-latās tarava ātmani viṣṇuṃ vyanjayantya iva puṣpa-phalāḍhyāḥ
When the cows wander onto the mountainsides and Kṛṣṇa 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 Kṛṣṇa, spread
everywhere, within their hearts. (SB 10.35.9)
TEXT 5 dṛṣṭo vaḥ kaccid aśvattha plakṣa nyagrodha no manaḥ nanda-sūnur gato hṛtvā
prema-hāsāvalokanaiḥ
TRANSLATION [The gopīs said:] O aśvattha tree, O plakṣa, O nyagrodha, have you seen
Kṛṣṇa? That son of Nanda Mahārāja has gone away after stealing our minds with his
loving smiles and glances.
Though he is the son of Nanda, which caused us to trust him, he has gone away. TEXT
6 kaccit kurabakāśoka- nāga-punnāga-campakāḥ rāmānujo māninīnām ito darpa-hara-
smitaḥ
TRANSLATION O kurabaka tree, O aśoka, O nāga, punnāga and campaka, has Balarāma’s
younger brother, whose smile removes the pride of respectable women, passed this
way?
Has he whose smile crushes the pride of respectable women, come here (itaḥ)? He
has no discretion in this matter.
TEXT 7 kaccit tulasi kalyāṇi govinda-caraṇa-priye saha tvāli-kulair bibhrad dṛṣṭas

te ’ti-priyo ‘cyutaḥ
TRANSLATION O most kind Tulasī, 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?
O Tulasī, to whom Viṣṇu’s feet are dear! Or O Tulasī, dear to Govinda!
TEXT 8 mālaty adarśi vaḥ kaccin mallike jāti-yūthike prītiṃ vo janayan yātaḥ kara-
sparśena mādhavaḥ
TRANSLATION O mālati, O mallikā, O jāti and yūthikā, has Mādhava gone by here,
giving you pleasure with the touch of his hand?
Has Mādhava come here, since flowers are dear to him? Mādhava also means spring
season.
TEXT 9 cūta-priyāla-panasāsana-kovidāra jambv-arka-bilva-bakulāmra-kadamba-nīpāḥ ye

‘nye parārtha-bhavakā yamunopakūlāḥ śaṃsantu kṛṣṇa-padavīṃ rahitātmanāṃ naḥ
TRANSLATION O cūta, O priyāla, O panasa, āsana and kovidāra, O jambu, O arka, O

bilva, bakula and āmra, O kadamba and nīpa and all you other plants and trees
living by the banks of the Yamunā who have dedicated your very existence to the
welfare of others, we gopīs have lost our minds, so please tell us where Kṛṣṇa has
gone.
Cūta is a creeper mango and āmra is a tree mango. The creeper is mentioned first.
Nīpa is the dhūli-kadamba according to Viśva-prakāśa. It is also known as mahā-
puṣpa. Though the arka tree is considered inferior, they asked this tree also since
they were full of longing.
TEXT 11 apy eṇa-patny upagataḥ priyayeha gātrais tanvan dṛśāṃ sakhi su-nirvṛtim
acyuto vaḥ kāntānga-sanga-kuca-kunkuma-ranjitāyāḥ kunda-srajaḥ kula-pater iha vāti
gandhaḥ
TRANSLATION O friend, wife of the deer, has Acyuta been here with his beloved,
bringing great joy to your eyes by her limbs? Indeed, blowing this way is the
fragrance of his garland of kunda flowers, which was smeared with the kunkuma from
the breasts of his girlfriend when he embraced her.
Two verses mention the gopī who accompanied Kṛṣṇa.
TEXT 14 ity unmatta-vaco gopyaḥ kṛṣṇānveṣaṇa-kātarāḥ līlā bhagavatas tās tā hy

anucakrus tad-ātmikāḥ
TRANSLATION Having spoken these words, the gopīs, distraught from searching for
Kṛṣṇa, began to act out his various pastimes, fully absorbed in thoughts of him.
Speaking word like those of an insane person, the gopīs were unable to search for
him because of grief (kātarāḥ).
TEXT 23 baddhānyayā srajā kācit tanvī tatra ulūkhale badhnāmi bhāṇḍa-bhettāraṃ

haiyangava-muṣaṃ tv iti bhītā su-dṛk pidhāyāsyaṃ bheje bhīti-viḍambanam
TRANSLATION One gopī 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 to
this mortar.” The second gopī then covered her face, pretending to be afraid by
movements of her eyes.
One gopī acted as if in fear, but could not do so because of pain of separation.
They sang loudly, and according to the pastime in the song, such as killing Pūtanā,
they acted out the song.
TEXT 24 evaṃ kṛṣṇaṃ pṛcchamānā vrṇdāvana-latās tarūn vyacakṣata vanoddeśe padāni

paramātmanaḥ
TRANSLATION While the gopīs were thus imitating Kṛṣṇa’s pastimes and asking
Vṛndāvana’s creepers and trees, in part of the forest they happened to see
footprints of the root form of all beings.
They saw in one part of the forest the foot prints of the root form of all beings
(paramātmanaḥ). This was astonishing to them. Śrīdhara Svāmī explains that first
they felt pain only. Then they began searching while singing. Then they enacted his
pastime of killing Pūtanā. Then they again began searching. Then they saw his foot
prints. However my version is as follows. First they felt pain. Then they enacted
pastimes such as his placing his arm on her shoulder. Then they began searching
while singing, and while doing so enacted his pastimes such as killing Pūtanā. Then
they saw his foot prints.
TEXT 27 kasyāḥ padāni caitāni yātāyā nanda-sūnunā aṃsa-nyasta-prakoṣṭhāyāḥ kareṇoḥ
kariṇā yathā
TRANSLATION [The gopīs said:] Here we see the footprints of some gopī who must have
been walking along with the son of Nanda Mahārāja. Her arm is on his shoulder, just
as an elephant is accompanied by a she-elephant.
They all spoke.
TEXT 34 reme tayā cātma-rata ātmārāmo ’py akhaṇḍitaḥ kāmināṃ darśayan dainyaṃ
strīṇāṃ caiva durātmatām
TRANSLATION [Śukadeva Gosvāmī continued:] Kṛṣṇa enjoyed constantly with that gopī,
although he enjoys only within, and although he is satisfied with his many eternal
consorts. Thus by contrast he showed the wretchedness of ordinary lusty men and
hardhearted women.
Śukadeva praises Kṛṣṇa’s pastimes with Rādhā.
TEXTS 35–36 ity evaṃ darśayantyas tāś cerur gopyo vicetasaḥ yāṃ gopīm anayat kṛṣṇo
vihāyānyāḥ striyo vane
sā ca mene tadātmānaṃ variṣṭhaṃ sarva-yoṣitām hitvā gopīḥ kāma-yānā mām asau

bhajate priyaḥ
TRANSLATION As the gopīs wandered about, their minds completely bewildered, they
pointed out various signs of Kṛṣṇa’s pastimes. The particular gopī whom Kṛṣṇa had
led into a secluded forest when he had abandoned all the other young girls began to
think herself the best of women. She thought, “My beloved has rejected all the
other gopīs, even though they are driven by Cupid himself. He has chosen to
reciprocate with me alone.”
Now she began to think of her special position. Previously she did not have pride
when staying amongst the other gopīs but now such thoughts arose. There are two
types of māna: that which is permanently filled with great joy, which manifests
when the lover is present and that which is permanently filled with great pride
which manifests when some other object appears.
Śrīdhara Svāmī does not accept these two verses since the first verse does not
match the first line of previous verse spoken by Śukadeva and the second verse does
not match the second line of the previous verse. Rādhā developed great joy
extending for a long period, when Kṛṣṇa appeared with her alone. Now that māna
manifested somewhat externally.
TEXT 38 evam uktaḥ priyām āha skandha āruhyatām iti tataś cāntardadhe kṛṣṇaḥ sā
vadhūr anvatapyata
TRANSLATION Thus addressed, Kṛṣṇa replied, “Just climb on my shoulder.” But as soon
as he said this, he disappeared. His beloved consort then immediately felt constant
remorse.
Hearing her clever words while she pretended to be tired, suitable for an
independent woman (svādhina-bhātṛkā), he disappeared for fun. This is described in
three verses. Having revealed the highest level of prema in the svādhina-bhātṛkā
who desired enjoyment with the Lord, Kṛṣṇa revealed the height of bewilderment and
suffering with joking separation and praised it. She (sā), who took him as her very
life, began to lament continuously (anu atapyata).
TEXT 41 tayā kathitam ākarṇya māna-prāptiṃ ca mādhavāt avamānaṃ ca daurātmyād

vismayaṃ paramaṃ yayuḥ
TRANSLATION She told them how Mādhava had given respect, but how she then suffered
dishonor because of her pride. The gopīs were extremely amazed to hear this.
They heard what she said, how he respected her by taking her away, and then how she
suffered disrespect when he rejected her. The word daurātmyāt also indicates her
speaking in misery. They heard from her in a miserable condition. But actually they
heard from Rādhā whose body (ātmyāt) was far (daur) from Kṛṣṇa, or from Rādhā who
was far from Kṛṣṇa (ātmyāt). In other words she was separated at great distance
from him.
TEXT 43 tan-manaskās tad-alāpās tad-viceṣṭās tad-ātmikāḥ tad-guṇān eva gāyantyo

nātmagārāṇi sasmaruḥ
TRANSLATION Their minds absorbed in thoughts of him, they conversed about him, they
engaged in actions to help him out of the forest, and made efforts only for him.
They completely forgot about themselves and their homes as they sang about Kṛṣṇa’s
qualities. They sang about his qualities, and not about their suffering.
TEXT 44 punaḥ pulinam āgatya kālindyāḥ kṛṣṇa-bhāvanāḥ samavetā jaguḥ kṛṣṇaṃ tad-
āgamana-kānkṣitāḥ
TRANSLATION
The gopīs again came to the bank of the Yamunā. Meditating on Kṛṣṇa and eagerly
hoping he would come, they sat down together to sing of him.
Singing, they again came to the bank of the Yamunā because they though he had gone
there (kṛṣṇa-bhāvanāḥ). But seeing from far off that he was not there, they became
anxious that he come there.
Chapter Thirty-one
TEXT 3 viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt vṛṣa-mayātmajād

viśvato bhayād ṛṣabha te vayaṃ rakṣitā muhuḥ
TRANSLATION O greatest of personalities, you have repeatedly saved us from all

kinds of danger—from poisoned water, from the terrible man-eater Agha, from the
wind mixed with rains and the fiery thunderbolt of Indra, from Vatsāsura and from
Vyomāsura.
You protected us from Vatsāsura and Vyomāsura. TEXT 4 na khalu gopīkā-nandano

bhavān akhila-dehinām antarātma-dṛk vikhanasārthito viśva-guptaye sakha udeyivān
sātvatāṃ kule TRANSLATION You are not actually the son of the gopī Yaśodā, O
friend, but rather the indwelling witness in the hearts of all embodied souls.
Because Brahmā prayed for you to come and protect the universe, you have now
appeared in the Sātvata dynasty.
They praise him after inferring his amazing nature in two verses.
TEXT 5 viracitābhayaṃ vṛṣṇi-dhūrya te caraṇam īyuṣāṃ saṃsṛter bhayāt kara-saroruhaṃ

kānta kāma-daṃ
śirasi dhehi naḥ śrī-kara-graham
TRANSLATION O best of the Vṛṣṇis, your lotus-like 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.
Your lotus hand holds the hand of Lakṣmī, since it completely controls all wealth
in Gokula.
TEXT 14 surata-vardhanaṃ śoka-nāśanaṃ svarita-veṇunā suṣṭhu cumbitam itara-rāga-

vismāraṇaṃ nṛṇāṃ vitara vīra nas te ‘dharāmṛtam
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.
Your lips are nectar for men because of producing your chewed betel. For the women,
your lips are non-different from rasa itself.
TEXT 19 yat te sujāta-caraṇāmburuhaṃ staneṣu bhītāḥ śanaiḥ priya dadhīmahi

karkaśeṣu tenāṭavīm aṭasi tad vyathate na kiṃ svit kūrpādibhir bhramati dhīr
bhavad-āyuṣāṃ naḥ
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.
“What is that disease in the heart? Why destroy it?” Our disease is our confusion.
Placing your feet on our breasts will destroy that confusion. They pray in this way
constantly.
Chapter Thirty-two
TEXT 2 tāsām āvirabhūc chauriḥ smayamāna-mukhāmbujaḥ pītāmbara-dharaḥ sragvī sākṣān

manmatha-manmathaḥ
TRANSLATION Then Kṛṣṇa, a smile on his lotus face, appeared before the gopīs,
wearing a garland and a yellow garment. He directly appeared as one who can
bewilder the mind of Cupid, though Cupid himself bewilders the minds of ordinary
people.
Though he was famous as being born in a kṣatriya dynasty (śauriḥ), he appeared

before them. Thus his appearance was most remarkable. There are the direct, real
forms of Cupid, among the various catur-vyūhas (Pradyumnas). But Kṛṣṇa is the Cupid
for these Cupids, the revealer of all Cupidness. This is similar to the expression
cakṣuś cakṣur: the Lord is the eye of the eye (the cause of seeing for the eye).
(Taittirīya Upaniṣad 2.7) As the revealer, he reveals all the forms and qualities
which are revealed partially in the other forms.
TEXT 4 kācit karāmbujaṃ śaurer jagṛhe ’njalinā mudā kācid dadhāra tad-bāhum aṃse
candana-bhūṣitam
TRANSLATION One gopī joyfully took Kṛṣṇa’s hand between her folded palms, and
another placed his arm, anointed with sandalwood paste, on her shoulder.
Six verses describe various gopīs.
TEXT 9 sarvās tāḥ keśavāloka- paramotsava-nirvṛtāḥ jahur viraha-jaṃ tāpaṃ prājnaṃ

prāpya yathā janāḥ
TRANSLATION All the gopīs enjoyed the greatest festivity when they saw their
beloved, most beautiful Kṛṣṇa again. They gave up the distress of separation, just
as people in general forget their misery when they are in deep sleep.
In deep sleep (prājnam), by ignorance, one becomes blissful by giving up worries.
TEXT 10 tābhir vidhūta-śokābhir bhagavān acyuto vṛtaḥ vyarocatādhikaṃ tāta puruṣaḥ

śaktibhir yathā
TRANSLATION Encircled by the gopīs, who were now relieved of all distress, Kṛṣṇa,
perfect in himself, without fault, shone forth more splendidly than previously. My
dear King, Kṛṣṇa thus appeared like the Lord encircled by his spiritual potencies.
He shone just as Bhagavān especially shines when surrounded by his svarūpaśaktis

filled with aiśvarya etc.
TEXT 13 tad-darśanāhlāda-vidhūta-hṛd-rujo manorathāntaṃ śrutayo yathā yayuḥ svair

uttarīyaiḥ kuca-kunkumānkitair acīk˙pann āsanam ātma-bandhave
TRANSLATION Their heartache vanquished by the joy of seeing Kṛṣṇa, the gopīs had
their desires completely fulfilled, just as the Vedas become fulfilled by revealing
Kṛṣṇa. For their dear friend Kṛṣṇa they arranged a seat with their shawls which
were smeared with the kunkuma powder from their breasts.
Seeing him, eager for special play, their previous worry that he would again
disappear had vanished. By coming to this place with him, they understood that they
would remain there for a long time for the rāsa pastimes. They attained the highest
joy. An example is given. The final revelation of the śrutis is the rāsa pastimes
filled with the highest prema. By this the śrutis become successful.
TEXT 16 śrī-gopya ūcuḥ bhajato ’nubhajanty eka eka etad-viparyayam nobhayāṃś ca

bhajanty eka etan no brūhi sādhu bhoḥ
TRANSLATION The gopīs 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 Kṛṣṇa, please properly explain this matter to us.
Desiring to point out his indifference they ask a question.
TEXT 17 śrī-bhagavān uvāca mitho bhajanti ye sakhyaḥ svārthaikāntodyamā hi te na

tatra sauhṛdaṃ dharmaḥ svārthārthaṃ tad dhi nānyathā
TRANSLATION The Lord said: O friends! Those 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. They expect benefit for themselves
alone and nothing else.
Those who show affection for each other but seek visible results act only for
themselves. There is no friendship or dharma.
TEXT 18 bhajanty abhajato ye vai karuṇāḥ pitarau yathā dharmo nirapavādo ’tra
sauhṛdaṃ ca su-madhyamāḥ
TRANSLATION My dear slender-waisted gopīs, 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
religion, and they are true friends.
This is well known (vai). Parents are used as an example to show that they respond
to both those who do not show them affection and those who do. This is faultless
dharma and faultless friendship. The word ca indicates that nirapavādaḥ should
modify both words. O thin-waisted gopīs! All such good qualities exist in you. You
are the testimony that such people exist. This shows his cleverness so that they
will worship him. Or, having rejected dharma and friendship based on motivated
reciprocation, he shows real dharma and friendship based on pure reciprocation.
He shows their spotless nature by citing the example of compassion in parents
who respect even their children who do not respond properly. Friendship is clearly
manifested in those with compassion. Dharma is manifested generally by parents
following rules of household life and protecting their children.
TEXT 19 bhajato ’pi na vai kecid bhajanty abhajataḥ kutaḥ ātmārāmā hy āpta-kāmā
akṛta-jnā guru-druhaḥ TRANSLATION Those individuals who are spiritually self-
satisfied, those materially satisfied, those who are ignorant, and those who
intentionally offend those who act for others’ welfare do not respond even those
who love them, what to speak of those who are inimical.
Some indeed (vai) do not worship others whether there is reciprocation or not.
Certainly (hi) the ātmārāmas are of this nature. Others do not respond because of
ignorance (akrṭa-jnāḥ). They are not so sinful. But those who do not respond when
knowing the other party is sincere have unlimited fault (guru-druhaḥ). This means
person who intentionally disrespect persons who should be honored. That violence is
like disrespecting a brāhmaṇa, which is equal to death. There is no explanation of
the word druhaḥ in the verse, but its secondary meaning is “hardness of heart.” By
placing Kṛṣṇa in this category, one could find fault with Kṛṣṇa. But his meaning of
guru-drohaḥ is a person who is indifferent to those who act for everyone’s welfare.
Such persons are devoid of considering artha, dharma, friendship and compassion.
TEXT 20 nāhaṃ tu sakhyo bhajato ’pi jantūn bhajāmy amīṣām anuvṛtti-vṛttaye

yathādhano labdha-dhane vinaṣṭe tac-cintayānyan nibhṛto na veda
TRANSLATION But the reason I do not immediately reciprocate the affection of living
beings even when they worship Me, O gopīs, 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.
They looked at each other with furtive glances and smiled, thinking that their
analysis of him was accurate. He now gives his reason for not reciprocating.
TEXT 22 na pāraye ’haṃ niravadya-saṃyujāṃ sva-sādhu-kṛtyaṃ vibudhāyuṣāpi vaḥ yā
mābhajan durjara-geha-śṛnkhalāḥ saṃvṛścya tad vaḥ pratiyātu sādhunā
TRANSLATION I am not able to repay my debt for your spotless service, even within a
lifetime of Brahmā. Your connection with me is beyond reproach. You have worshiped
me, cutting off all domestic ties, which are difficult to break. Therefore, please
let your own glorious deeds be your compensation.
Na pāraye ‘ham means I am not able.
Chapter Thirty-three
TEXT 1 śrī-śuka uvāca itthaṃ bhagavato gopyaḥ śrutvā vācaḥ su-peśalāḥ jahur viraha-
jaṃ tāpaṃ tad-angopacitāśiṣaḥ
TRANSLATION Śukadeva Gosvāmī said: When the gopīs heard the Lord speak these most
charming words, they forgot their distress caused by separation from him. Touching
his limbs, they felt all their desires fulfilled.
The gopīs gave up their pain produced by separation in the past and the future,
since they heard that he actually did not reject them, and since they gave up worry
that he would reject them again, even if he were to be separated from them by fate,
and since he had expressed his indebtedness to them.
TEXT 3 rāsotsavaḥ sampravṛtto gopī-maṇḍala-maṇḍitaḥ yogeśvareṇa kṛṣṇena tāsāṃ

madhye dvayor dvayoḥ praviṣṭena gṛhītānāṃ kaṇṭhe sva-nikaṭaṃ striyaḥ yaṃ manyeran
nabhas tāvad vimāna-śata-sankulam divaukasāṃ sa-dārāṇām autsukyāpahṛtātmanām
TRANSLATION The festive rāsa dance commenced, with the gopīs arrayed in a circle.
Kṛṣṇa expanded himself and entered between each pair of gopīs, placing his arms
around their necks. Because he was the master of yogamāyā each girl thought he was
standing next to her alone. The devatās and their wives were overwhelmed with
eagerness to witness the rāsa dance, and they soon crowded the sky with their
hundreds of celestial airplanes.
He was the master of his acintya-śakti (yogeśvaraḥ).
TEXT 6 tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ madhye maṇīnāṃ haimānāṃ mahā-

marakato yathā
TRANSLATION Kṛṣṇa, though naturally endowed with all powers, appeared most
brilliant in the midst of the dancing gopīs, like a sapphire in the midst of golden
gems.
Devakī-sūtaḥ means the son of Yaśodā.
TEXT 8 uccair jagur nṛtyamānā rakta-kaṇṭhyo rati-priyāḥ kṛṣṇābhimarśa-muditā yad-

gītenedam āvṛtam
TRANSLATION Their throats impassioned to please their lover, the gopīs sang loudly
while they danced, overjoyed by Kṛṣṇa’s touch. This singing spread throughout the
entire universe.
The universe became filled with their spontaneous rāgas, which made the universe
prone to sing as well. The scriptures on music say that the gopīs’ rāgas numbers
sixteen thousand. Sangīta-sāra says
tāvanta eva rāgāḥ syur yāvatyo jīva-jātayaḥ teṣu ṣoḍaśa-sāhasrī purā gopī-kṛtā varā
There are as many musical rāgas as there are species of life. Among these rāgas
sixteen thousand principal ones were performed by the gopīs previously.
TEXT 14 gopyo labdhvācyutaṃ kāntaṃ śriya ekānta-vallabham
gṛhīta-kaṇṭhyas tad-dorbhyāṃ gāyantyas tam vijahrire
TRANSLATION Having attained as their intimate lover Acyuta, the exclusive consort
of the goddess of fortune, the gopīs enjoyed great pleasure. They sang his glories
as he held their necks with his arms.
They attained him, their sole beloved (ekānta-vallabham), who was the object of
desire of Lakṣmī (śrīyaḥ kantam). Not only did they attain him, but he put his arms
around their necks, not able to bear separation from them.
TEXT 16 evaṃ pariṣvanga-karābhimarśasnigdhekṣaṇoddāma-vilāsa-hāsaiḥ reme rameśo

vraja-sundarībhir yathārbhakaḥ sva-pratibimba-vibhramaḥ
TRANSLATION In this way Kṛṣṇa, though he is the master of Lakṣmī, took pleasure in
the company of the young women of Vraja by embracing them, caressing them and
glancing lovingly at them as he smiled playfully, while acting boldly, as child
plays with his reflection.
Though he is the master of Lakṣmī, he enjoyed with the gopīs of Vraja, not with
Lakṣmī. This shows their superior beauty and prema. Or he is the master of Lakṣmī,
but does not enjoy with her. He enjoys instead with the gopīs.
TEXT 18 kṛṣṇa-vikrīḍitaṃ vīkṣya mumuhuḥ khe-cara-striyaḥ kāmārditāḥ śaśānkaś ca sa-

gaṇo vismito ’bhavat
TRANSLATION The wives of the devatās, observing Kṛṣṇa’s pastimes, were bewildered
and became agitated with desire. The moon and his entourage of stars became
astonished.
Kāmārditaḥ in the singular is not accepted by Śrīdhara Svāmī. He accepts that the
women became afflicted with desire. He takes “the moon was astonished” as a
separate statement.
TEXT 19
kṛtvā tāvantam ātmānaṃ yāvatīr gopa-yoṣitaḥ reme sa bhagavāṃs tābhir ātmārāmo ’pi
līlayā
TRANSLATION Expanding himself as many times as there were cowherd women to

associate with, the Supreme Lord, though self-satisfied, playfully enjoyed their
company.
He manifested himself in as many forms as there were gopīs.
TEXT 28 āpta-kāmo yadu-patiḥ kṛtavān vai jugupsitam kim-abhiprāya etan naḥ śaṃśayaṃ
chindhi su-vrata
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.
Fulfilled in his desires, he should not have a tendency to commit contemptible

actions. With what intention did he do these acts?
TEXT 29 śrī-śuka uvāca dharma-vyatikramo dṛṣṭa īśvarāṇāṃ ca sāhasam tejīyasāṃ na
doṣāya vahneḥ sarva-bhujo yathā
TRANSLATION Śukadeva Gosvāmī 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.
One sees acts of adharma in persons who are not dependent on dharma (īśvarānām)
such as Brahmā being attracted to his daughter, done without fear (sāhasam), or
Bṛhaspati approaching the wife of Utathya (his elder brother). There is no fault in
these powerful beings. An example is given. The fire burns everything but does not
become impure.
TEXT 31 īśvarāṇāṃ vacaḥ satyaṃ tathaivācaritaṃ kvacit
teṣāṃ yat sva-vaco-yuktaṃ buddhimāṃs tat samācaret
TRANSLATION The statements of the Lord’s empowered servants are authoritative, and
the acts they perform are exemplary when consistent with those statements.
Therefore one who is intelligent should carry out their instructions.
One should accept orders of īśvaras as authoritative (satyam).
TEXT 32 kuśalācaritenaiṣām iha svārtho na vidyate viparyayeṇa vānartho

nirahankāriṇāṃ prabho
TRANSLATION O Parīkṣit, you can understand! When these great persons who are free
from false ego act 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.
The cause of contrary acts by person without ahankāra is prārabdha-karma.
TEXT 33 kim utākhila-sattvānāṃ tiryan-martya-divaukasām īśituś ceśitavyānāṃ

kuśalākuśalānvayaḥ
TRANSLATION How, then, could the Lord of all created beings—animals, men and
devatās— have any connection with the piety and impiety that affect his subjects?
How could the Lord have connection with piety and impiety of these controlled
beings? It does not exist at all. Kim uta means “excessively, strong, well”
according to Amara-koṣa.
TEXT 34 yat-pāda-pankaja-parāga-niṣeva-tṛptā yoga-prabhāva-vidhutākhila-karma-

bandhāḥ svairaṃ caranti munayo ’pi na nahyamānās tasyecchayātta-vapuṣaḥ kuta eva
bandhaḥ
TRANSLATION The devotees, filled with prema, continually meditating on the

particles of
beauty emanating from his lotus feet, having destroyed all karma by the power of
his bhakti-yoga, wander about performing actions without accruing bondage. So how
could there be any question of bondage for the Lord himself, who assumes his forms
according to his own sweet will?
Yoga here means jnāna-yoga.

TEXT 35 gopīnāṃ tat-patīnāṃ ca sarveṣām eva dehinām yo ’ntaś carati so ’dhyakṣaḥ
krīḍaneneha deha-bhāk
TRANSLATION Kṛṣṇa, appearing directly in this world, moves among the gopīs and
their apparent husbands as well as the other inhabitants of Vraja, in his eternal
spiritual body performing his pastimes.
Śukadeva refutes the idea that they were married to someone else in this verse.
They were not unqualified.
TEXT 36 anugrahāya bhaktānāṃ mānuṣaṃ deham āsthitaḥ bhajate tādṛśīḥ krīḍā yāḥ
śrutvā tat-paro bhavet
TRANSLATION When the Lord assumes a humanlike body to show mercy to his devotees,
he engages in such pastimes. Hearing about those pastimes a person becomes
dedicated to him.
That being so, marriage with others is contradictory. This is refuted by the next
verse and the following:

brahma sanātanam
inhabitants of Vrajabhūmi! There is no limit to their good fortune, because Kṛṣṇa
gave them prema, which is the highest bliss, eternal and complete. (SB 10.14.32)
TEXT 37 nāsūyan khalu kṛṣṇāya mohitās tasya māyayā
manyamānāḥ sva-pārśva-sthānv svān svān dārān vrajaukasaḥ
TRANSLATION The cowherd men, bewildered by Kṛṣṇa’s yogamāyā, thought their wives
had remained home at their sides. They did not harbor any jealous feelings against
him at any time.
The statement does not refer to one day but to all conditions since anything else
would contradict rasa. The husbands thought that their wives, made of māyā were by
their sides.

brahma sanātanam
inhabitants of Vrajabhūmi! There is no limit to their good fortune, because Kṛṣṇa
gave them prema, which is the highest bliss, eternal and complete. (SB 10.14.32)
eṣāṃ ghoṣa-nivāsinām uta bhavān kiṃ deva rāteti naś ceto viśva-phalāt phalaṃ tvad-
aparaṃ kutrāpy ayan muhyati sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā yad-
dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte
O Lord! What can you give to the people of Vraja whose houses, possessions,
friends, dear ones, bodies, sons, life airs and hearts are dedicated only to you,
since there is nothing superior to you or Vraja (which you have already given)?
Thinking of this, my mind becomes bewildered. You awarded yourself even to Pūtanā
and her family members because she wore the disguise of a nurse. (SB 10.14.35)
Any hatred that appears there is simply an ābhāsa to maintain worldly behavior.
Chapter Thirty-four
TEXT 1 śrī-śuka uvāca ekadā deva-yātrāyāṃ gopālā jāta-kautukāḥ anobhir anaḍud-

yuktaiḥ prayayus te ’mbikā-vanam
TRANSLATION
Śukadeva Gosvāmī said: One day the cowherd men, eager to take a trip to worship
Śiva, traveled by bullock carts to the Ambikā forest.
Once they went to a famous holy place not far from Siddhapur in Gujarat province.
TEXT 8 alātair dahyamāno ’pi nāmuncat tam urangamaḥ tam aspṛśat padābhyetya
bhagavān sātvatāṃ patiḥ
TRANSLATION But even though the firebrands were burning him, the serpent would not
release Nanda Mahārāja. Then the Supreme Lord, master of his devotees, came to the
spot and touched the snake with his foot.
Kṛṣṇa touched the snake but did not kill it. He was careful not to touch his father
with his foot, since that was improper.
TEXT 17 brahma-daṇḍād vimukto ’haṃ sadyas te ’cyuta darśanāt yan-nāma gṛhṇann

akhilān śrotčn ātmānam eva ca sadyaḥ punāti kiṃ bhūyas tasya spṛṣṭaḥ padā hi te
TRANSLATION O infallible one, I was immediately freed from the brāhmaṇas’

punishment simply by seeing you. Anyone who chants your name purifies all who hear
his chanting, as well as himself. How much more, then, will I purify others, having
been touched by your lotus feet?
Just by seeing you, my identity with the snake body disappeared. But my snake body
was also destroyed, by your touch.
TEXT 20 kadācid atha govindo rāmaś cādbhuta-vikramaḥ vijahratur vane rātryāṃ

madhya-gau vraja-yoṣitām
TRANSLATION Once Govinda and Balarāma, the performers of wonderful feats, were
playing in the forest at night with the young girls of Vraja.
This pastime happened on the full moon day of Phālguna, called Horikā. The
Horikā festival is held in the middle provinces and is mentioned in Bhaviṣyottara

Purānā. Thus it was not a fault that they became excited to perform this festival.
TEXT 21 upagīyamānau lalitaṃ strī-janair baddha-sauhṛdaiḥ sv-alankṛtānuliptāngau

sragvinau virajo-’mbarau
TRANSLATION Kṛṣṇa and Balarāma 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.
Balarāma had separate gopīs during this pastime. At this festival they all joined
together.
TEXT 30 tam anvadhāvad govindo yatra yatra sa dhāvati jihīrṣus tac-chiro-ratnaṃ

tasthau rakṣan striyo balaḥ
TRANSLATION Govinda chased the demon wherever he ran, eager to take his crest
jewel. Meanwhile Balarāma stayed with the women to protect them.
He wanted to take the jewel. Thus he wanted to keep the demon alive till then.
TEXT 32 śankhacūḍaṃ nihatyaivaṃ maṇim ādāya bhāsvaram agrajāyādadāt prītyā

paśyantīnāṃ ca yoṣitām
TRANSLATION Having thus killed the demon Śankhacūḍa and taken away his shining
jewel, Kṛṣṇa gave it to his elder brother with great satisfaction as the gopīs
watched.
He gave it to Balarāma so that the gopīs would not become envious of each other if
one of them had it. He gave it to Balarāma, because he had protected the gopīs.
Chapter Thirty-five
TEXTS 2–3 śrī-gopya ūcuḥ
vāma-bāhu-kṛta-vāma-kapolo valgita-bhrur adharārpita-veṇum komalāngulibhir āśrita-

mārgaṃ gopya īrayati yatra mukundaḥ
vyoma-yāna-vanitāḥ saha siddhair vismitās tad upadhārya sa-lajjāḥ kāma-mārgaṇa-

samarpita-cittāḥ kaśmalaṃ yayur apasmṛta-nīvyaḥ
TRANSLATION The gopīs 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 become amazed. As those ladies listen, they are
embarrassed to find their minds yielding to the pursuit of desire, and in their
distress they are unaware that the belts of their garments are loosening.
Thus this chapter is a collection of statements of the devoted gopīs describing

daily, general pastimes addressing various devotees such as Yaśodā (for instance
tava sutaḥ sate in verse 14). Śukadeva has gathered the verses in order of the time
of day from morning to night. He inspires (īrayati) the gopīs to sing.
TEXTS 4–5 hanta citram abalāḥ śṛṇutedaṃ hāra-hāsa urasi sthira-vidyut nanda-sūnur
ayam ārta-janānāṃ narma-do yarhi kūjita-veṇuḥ
vṛndaśo vraja-vṛṣā mṛga-gāvo veṇu-vādya-hṛta-cetasa ārāt danta-daṣṭa-kavalā dhṛta-

karṇā nidritā likhita-citram ivāsan
TRANSLATION O girls! This son of Nanda, who gives joy to the distressed, bears
motionless lightning on his chest and has an attractive smile. Now please hear
something wonderful. When he vibrates his flute, bulls, deer and cows of Vraja and
the forest 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.
Having come to the edge of the forest, he plays his flute in order to gather
together all the cows and cowherds. What to speak of the people, all the animals in
the forest and Vraja become bewildered. He has motionless lighting on his chest.
This refers to the famous line of Lakṣmī on his chest, but they do not mention this
since it is famous. The bulls kept in Vraja for pulling carts, and the black deer,
the cows that go to the forest with him, and other animals also, cannot swallow,
chew or spit out the grass in their mouths because their hearts have become
attracted by the sound of the flute. They appear to be sleeping. But sleeping
people also move. No, they are like painted pictures of bulls and cows. A painted
picture (likhita-citram) is more astonishing than an engraved image. The singular
is used to indicate the group.
TEXTS 6–7 barhiṇa-stabaka-dhātu-palāśair baddha-malla-paribarha-viḍambaḥ karhicit

sa-bala āli sa gopair gāḥ samāhvayati yatra mukundaḥ
tarhi bhagna-gatayaḥ sarito vai tat-padāmbuja-rajo ’nila-nītam spṛhayatīr vayam

ivābahu-puṇyāḥ prema-vepita-bhujāḥ stimitāpaḥ
TRANSLATION My dear gopī, sometimes Mukunda imitates the appearance of a wrestler

by decorating himself with leaves, peacock feathers and colored minerals. Then, in
the company of Balarāma 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.
Having entered the forest, decorated with forest ornaments befitting a costumed
person, he goes to rivers and lakes to give water to the cows and the rivers
become bewildered with the appearance of special bhāvas because of the sound of
his flute when he calls the cows. Sa-balaḥ indicates that Balarāma is in a
secondary role. In order to increase the sound, he utilizes the sound of the flutes
of Balarāma and others. By this sound, the rivers manifest emotions since they are
also devoted to Kṛṣṇa. Thinking they are unqualified to attain Kṛṣṇa in another
way, the rivers desire (spṛhayatīḥ) only a speck of dust from his feet. Because of
that desire, the rivers become blocked because the flow stops. In not attaining
him, the rivers are unfortunate like us, having accrued scant piety since the
rivers, like us, have rare opportunities of his association, though he performs
pastimes there, because they are innumerable, of many similar and different types
like our groups.
First, with a desire for that dust, they seem to spread their trembling arms in
prema, with their waves. Then, without waves, the water stops moving. In sequence,
first the rivers hear the sound of flute, then the flow stops. Then only the waves
move. Then the waves also stop. TEXTS 8–9 anucaraiḥ samanuvarṇita-vīrya ādi-pūruṣa
ivācala-bhūtiḥ vana-caro giri-taṭeṣu carantīr veṇunāhvayati gāḥ sa yadā hi
vana-latās tarava ātmani viṣṇuṃ vyanjayantya iva puṣpa-phalāḍhyāḥ praṇata-bhāra-

viṭapā madhu-dhārāḥ prema-hṛṣṭa-tanavo vavṛṣuḥ sma
TRANSLATION Kṛṣṇa moves about the forest in the company of his friends, who vividly
chant the glories of his magnificent deeds. He thus appears as the most outstanding
person, exhibiting his inexhaustible sweetness. When the cows wander onto the
mountainsides and Kṛṣṇa 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 Kṛṣṇa, spread everywhere, within their hearts. As
their branches bend low with the weight, the filaments on their trunks and vines
stand erect out of prema, and both the trees and the creepers shower sweet sap.
Along with the cows he enters a mountainous area in the shade of beautiful trees.
Letting the cows graze freely, he listens to his friends’ songs glorifying him, and
then calls the cows with his flute since they have wandered far off because of his
inattention. When he plays the flute, then, what to speak of the supreme
worshipable rivers in the form of their presiding personalities, even the immobile
trees in this place react in a similar fashion. That is explained in these two
verses.
In the forest all the trees and creepers make known that Kṛṣṇa, who spreads
everywhere (viṣṇum) or enters everyone, has appeared within themselves. The verb is
in the feminine because the creepers, being women, represent the gopīs’ mood. The
word iva in this case means “exactly” rather than “like.” He appears within them
because his actions are under the control of their love. Another meaning is that he
is similar (iva) to Nārāyaṇa. By this they make clear the previous example ādi-
puruṣa iva. The creepers (feminine) and trees (masculine) are filled with fruits
and flowers. They are endowed with all sādhanas and their results. Having seen
Kṛṣṇa, with satisfied eyes, they become full of bliss, bowing down like the four
Kumāras. Honey flows as tears for the creepers and trees.
TEXTS 10–11 darśanīya-tilako vana-mālādivya-gandha-tulasī-madhu-mattaiḥ ali-kulair

alaghu gītām abhīṣṭam ādriyan yarhi sandhita-veṇuḥ
sarasi sārasa-haṃsa-vihangāś cāru-gītā-hṛta-cetasa etya harim upāsata te yata-cittā

hanta mīlita-dṛśo dhṛta-maunāḥ
TRANSLATION Maddened by the divine, sweet aroma of the tulasī flowers on the
garland Kṛṣṇa wears, swarms of bees sing loudly for him, and Kṛṣṇa, decorated with
new tilaka, acknowledges their song by taking his flute to his lips. At that very
moment the cranes, swans and other lake-dwelling birds, their minds overcome by the
attractive song, approach attractive Kṛṣṇa, close their eyes and, maintaining
strict silence, fix their consciousness upon him.
Tired at noon, he takes a bath in a large lake, and then quickly puts on tilaka
and a garland with little decoration. Eating a picnic lunch with his friends, in a
wide, elevated area, sitting on a stone slab under a huge tree, after sending the
boys for gathering the cows, paying attention to the bees which have been attracted
to his new garland and are his only association, he enjoys playing his flute. The
gopīs describe this. What to speak of the trusting trees, hear what happened to the
living birds.
He wears a garland made of most attractive flowers and most fragrant tulasī, which
attracts bees because of its honey. Since all the bees would completely cover him,
they instead circle around as if intoxicated, with the strong ones pushing away the
weaker ones so that they can come close to Kṛṣṇa. Because they are intoxicated they
sing loudly. That is the special nature of their song. That song which they sing by
their nature as bees is most attractive (abhīṣṭam) to Kṛṣṇa because it expresses
extreme eagerness. Just on starting to play a pleasurable song on his flute, all
the birds—cranes, swans and cakravākas— dwelling in the lake, come to that song and
approach (upāsata) Kṛṣṇa, famous for his attractive nature (harim).
TEXTS 12–13 saha-balaḥ srag-avataṃsa-vilāsaḥ sānuṣu kṣiti-bhṛto vraja-devyaḥ

harṣayan yarhi veṇu-raveṇa jāta-harṣa uparambhati viśvam
mahad-atikramaṇa-śankita-cetā manda-mandam anugarjati meghaḥ suhṛdam abhyavarṣat

sumanobhiś chāyayā ca vidadhat pratapatram
TRANSLATION O goddesses of Vraja, when Kṛṣṇa is enjoying himself with Balarāma on

the mountain slopes, charming in appearance with a flower crown, he gives joy to
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 and
shades him from the sun like an umbrella.
In the afternoon, decorated with special colorful garlands and dress, he wanders on
plateaus of a mountain devoid of shade because the cows wander there. Desiring the
shadow of clouds, he sings the mallāra-rāga along with Balarāma and other friends.
By making echoes of the song on the mountain plateau, he makes the universe echo
the song. By his will, with little effort, he makes the clouds come and by the
rumbling sound of the clouds he becomes joyful and makes the universe rejoice. As
devatās hidden by the clouds shower flowers, he plays in the shadow of the clouds.
The gopīs with a vision of this pastime speak.
What to speak of all the individuals mentioned, and all others, the whole universe
becomes blissful. Though the clouds are unconscious, far way and movable by nature,
they describe the clouds, imagining that the clouds are friends with Kṛṣṇa because
of form, color and activity. He is with Balarāma, but this statement indicates he
is accompanied by Balarāma and other friends.
When Kṛṣṇa, his associates and the universe become joyful, the cloud also desires
to rumble loudly in joy but becomes worried of committing offense by overpowering
the sound of the flute with his rumbling, as if trying to surpass Kṛṣṇa, who is the
greatest. He thus rumbles very softly to nourish the song of the flute. Thinking
that Kṛṣṇa is tired, he tries to please Kṛṣṇa. The cloud showers flowers on Kṛṣṇa,
who is his friend because of being the same color. Kṛṣṇa gives joy (uparambhati) to
the universe.
TEXTS 14–15 vividha-gopa-caraṇeṣu vidagdho veṇu-vādya urudhā nija-śikṣāḥ tava sutaḥ

sati yadādhara-bimbe datta-veṇur anayat svara-jātīḥ
savanaśas tad upadhārya sureśāḥ śakra-śarva-parameṣṭhi-purogāḥ kavaya ānata-

kandhara-cittāḥ kaśmalaṃ yayur aniścita-tattvāḥ
TRANSLATION O pious mother Yaśodā, 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 bimba-red lips and sends forth the tones of the harmonic scale in
variegated
melodies, Brahmā, Śiva, Indra and other chief devatās listen repeatedly to the
sound. Although they are the most learned authorities, with hearts in submission,
they cannot ascertain the meaning and forget everything.
A devoted group of listeners is addressed. Yaśodā, included in the group, is also

praised during the narration of pastimes. The gopīs speak of the flute with its
special effects which even influence her. When she worries about her son returning
late when the afternoon passes, the gopīs, while worrying why he is late, console
her and encourage her by describing his absorption in skillful, astonishing
pastimes, while hiding their own rasa with him (Vatsalya-rasa and madhurya-rasa do
not mix well). That sounds ends up spreading everywhere. The best devatās who are
endowed with great musical knowledge from the Gandharvas, who are skillful at music
themselves (kavayaḥ) listen.
TEXTS 16–17 nija-padābja-dalair dhvaja-vajra nīrajānkuśa-vicitra-lalāmaiḥ vraja-

bhuvaḥ śamayan khura-todaṃ varṣma-dhurya-gatir īḍita-veṇuḥ
vrajati tena vayaṃ sa-vilāsa vīkṣaṇārpita-manobhava-vegāḥ kuja-gatiṃ gamitā na

vidāmaḥ kaśmalena kavaraṃ vasanaṃ vā
TRANSLATION As Kṛṣṇa strolls through Vraja with his feet like lotus petals, 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 slowly with the grace of an elephant. Thus we
gopīs, who become agitated by Cupid when Kṛṣṇa playfully glances at us, stand as
still as trees, unaware that our hair and garments are slackening.
Another devoted group, holding secret rasa, produced internally by pastimes, is

addressed. After passing the third yāma of the day in talking about Kṛṣṇa, when he
does not arrive, some of the gopīs, with anxious hearts, on the pretext of
picking flowers, go to look for him when it is time for the cows to return. They
praise seeing him in the forest at the end of the day. Overcome by emotion they
say, “O dear friends! Enough of speaking of others becoming bewildered. Hear about
our own condition.” By using the word nija (his very own), the unusual nature of
his feet is indicated. The plural (dalaiḥ) is used instead of the dual out of great
respect, or to express the uncommon beauty of each foot print. With those feet he
relieves the land of Vraja, of the pain caused by the hooves of the cows since he
herds the cows there because of the grass. When the Lord follows the cows, his feet
naturally touch the earth, and the earth then sprouts new grass and shoots
immediately. Pasturing the unlimited cows is a daily occurrence.
TEXTS 18–19 maṇi-dharaḥ kvacid āgaṇayan gā mālayā dayita-gandha-tulasyāḥ praṇayino

’nucarasya kadāṃse prakṣipan bhujam agāyata yatra
kvaṇita-veṇu-rava-vancita-cittāḥ kṛṣṇam anvasata kṛṣṇa-gṛhiṇyaḥ guṇa-gaṇārṇam

anugatya hariṇyo gopikā iva vimukta-gṛhāśāḥ
TRANSLATION Now Kṛṣṇa is standing somewhere counting his cows on a string of gems,
calling them with his flute. He wears a garland of tulasī leaves that bear the
fragrance of his beloved, and he has thrown his arm over the shoulder of an
affectionate cowherd boyfriend. As Kṛṣṇa plays his flute and sings, the music
attracts the black deer’s wives, who approach that ocean of qualities and sit down
beside him. Just like us cowherd girls, they have given up all hope for happiness
in family life.
In the later afternoon, wearing a different dress, by playing his flute he gathers
the cows in one place to count them and return home. “Even the deer are attracted
to the flute, what to speak of us!” That is expressed in this verse. He holds a
string of jewels and counts the cows.
TEXTS 20–21 kunda-dāma-kṛta-kautuka-veṣo
gopa-godhana-vṛto yamunāyām nanda-sūnur anaghe tava vatso narma-daḥ praṇayiṇāṃ

vijahāra
manda-vāyur upavāty anakūlaṃ mānayan malayaja-sparśena vandinas tam upadeva-gaṇā ye

vādya-gīta-balibhiḥ parivavruḥ
TRANSLATION O sinless Yaśodā, your darling child, the son of Mahārāja Nanda, has
festively enhanced his attire with a jasmine garland, and he is now playing along
the Yamunā 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 minor devatās, standing on all sides like panegyrists, offer
their music, singing, and gifts of tribute.
They describe another pastime performed while gathering the cows as described
previously, in a group including Yaśodā. He gathers the cows together after taking
the cows to the water a second time. Realizing the pastime personally, when the
time of arrival has passed and Yaśodā begins suffering, they approach her to
comfort her with news that Kṛṣṇa is coming. This is expressed in six verses.
They comfort Yaśodā with this description since it shows that his pastimes give
happiness to all and Kṛṣṇa receives comfort from everyone’s service. They explain
the reason for his late arrival in this verse. He has gone to the Yamunā where he
plays in the water and then plays on the bank. He needs to bathe because of fatigue
in wandering all day. From mention of the kunda flowers and gentle breeze it is
inferred that it is Kārtika month. These flowers do not bloom in the spring, and
the wind during winter and the dewy season is harsh.
TEXTS 22–23 vatsalo vraja-gavāṃ yad aga-dhro vandyamāna-caraṇaḥ pathi vṛddhaiḥ

kṛtsna-go-dhanam upohya dinānte gīta-veṇur anugeḍita-kīrtiḥ
utsavaṃ śrama-rucāpi dṛśīnām unnayan khura-rajaś-churita-srak ditsayaiti suhṛd-

āsiṣa eṣa devakī-jaṭhara-bhūr uḍu-rājaḥ
TRANSLATION Out of great affection for the cows of Vraja, Kṛṣṇa became the lifter
of Govardhana Hill. At the end of the day, having rounded up all his cows, he plays
a song on his flute, while exalted devatās standing along the path worship his
lotus feet and the cowherd boys accompanying him chant his glories. He wears a
garland covered with dust raised by the cows’ hooves, and his beauty, enhanced by
his fatigue, creates joy for everyone’s eyes. Eager to fulfill his friends’
desires, he arrives. Kṛṣṇa is the moon which has arisen from the womb of mother
Yaśodā.
Eagerly the gopīs climb to the roof tops to see him. That is shown in this
verse. )! The word devakī here means Yaśodā (since that is her other name). They
use this name out of great respect. Since Nanda is a king he is called deva or
devaka. His wife is called Devakī. With the intention of pacifying her, they refer
to her as his mother as previously with tava sutaḥ satī (verse 14) and nanda-sunuḥ
(verse 4 and 21). If would be contradictory for the gopīs say that Kṛṣṇa was born
from the womb of Devakī, wife of Vasudeva instead of Yaśodā, in her presence. In
the next verse in another gathering the phrase yadu-patiḥ, if it means the lord of
the Vṛṣṇis, would also produce indifference instead of devotion.
TEXTS 24–25 mada-vighūrṇita-locana īṣat māna-daḥ sva-suhṛdāṃ vana-mālī badara-

pāṇḍu-vadano mṛdu-gaṇḍaṃ maṇḍayan kanaka-kuṇḍala-lakṣmyā
yadu-patir dvirada-rāja-vihāro yāminī-patir ivaiṣa dinānte mudita-vaktra upayāti

durantaṃ mocayan vraja-gavāṃ dina-tāpam
TRANSLATION As Kṛṣṇa respectfully greets his well-wishing friends, his eyes roll
slightly as if
from intoxication. He wears a flower garland, and decorates his tender cheeks with
the brilliance of his golden earrings. His face is as pale as a badara berry. With
cheerful face, the master of the cowherds, moving with the grace of a regal
elephant, like the rising moon in the evening, returns in the evening, relieving
the cows and Vraja from the pain experienced during the day.
His eyes roll slightly with intoxication. The word īśat (slightly) is used to
indicate that Kṛṣṇa is actually viśuddha-sattva, not affected by material
intoxication. His eyes roll from intoxication (mada), a transformation of joy in
his heart. This is his natural symptom and also the special symptom of navayauvana.
In this case it arises from seeing the gopīs. The members of the assembly
appreciate the many words with various shades of meaning according to their own
desires. Thus there is no fault of mixing contradictory rasas. His eyes roll a
little, but in various ways (vi—ghūrṇita). This indicates the playful nature of his
eyes. He gives respect to his friends and relatives who have come when he arrives
in Vraja by obeisances, embraces, conversations with smiles, affectionate glances,
joking glances and merciful glances. He wears a kunda garland that reaches his
feet. He has tender (mṛdu) cheeks. Tender beauty is the natural quality of kaiśora
age. He has natural beauty because of the combination of the earrings with his
cheeks. But the beauty is enhanced by his elephant-like gait. By his slow
movements, the earrings move to and fro. This creates special beauty on his cheeks.
He is master of the people of Vraja (yadu—patiḥ). It is said in the Skanda Purāṇa:
govardhanaś ca bhagavān yatra govardhano dhṛtaḥ rakṣitā yādava sarve indra-vṛṣṭi-

nivāranāt
When Kṛṣṇa lifted Govardhana, he protected the Yādavas from the rain of Indra.
It is mentioned in Hari-vaṃśa that Balarāma also spoke to the gopīs when he came
from Dvārakā. He said yādaveśv api sarveṣu bhavanto mama vallabhāḥ: among all the
Yadus (people of Vraja) you gopīs are dearest to me. Thus Kṛṣṇa is lord of the
cowherds (yadu), the object of the highest prema for Gokula, being its supreme
shelter. Kṛṣṇa with a happy face relieves the cows of suffering and comes close.
The cows feel suffering because of coming from far off with no rest, because of
worrying about Kṛṣṇa’s discomfort and because of separation
from him. He relieves them of distress and also gives them the highest bliss.
Śrīdhara Svāmī says that vraja-gavām (the cows and Vraja) also indicates the gopīs.
Kṛṣṇa relieves the suffering of the cows, carts and places (gavām) of Vraja and its
people including the gopīs. Or, he relieves the suffering of the eyes. Gavām can
mean “eye” according to Nanārtha-varga. His face is pale like a badari fruit.
According to the gopīs’ bhāva, they discern that he also suffers separation from
them. But if one disregards his inner feelings one could say he was pale because of
fatigue. Like the moon rising in the evening, he appears in Vraja in the evening.
Thus the pairs of verses recited by the gopīs have been completed.
TEXT 26 śrī-śuka uvāca evaṃ vraja-striyo rājan kṛṣṇa-līlānugāyatīḥ remire ’haḥsu

tac-cittās tan-manaskā mahodayāḥ
TRANSLATION Śrī Śukadeva Gosvāmī said: O King, thus during the daytime the women of
Vṛndāvana took pleasure in continuously singing about the pastimes of Kṛṣṇa, and
those ladies’ minds and hearts, absorbed in him, were filled with great festivity.
During the days, filled with separation, they became filled with bliss because they
were absorbed in Kṛṣṇa whose nature was the highest bliss.
Chapter Thirty-six
TEXT 5 paśavo dudruvur bhītā rājan santyajya go-kulam kṛṣṇa kṛṣṇeti te sarve
govindaṃ śaraṇaṃ yayuḥ
TRANSLATION The domestic animals fled the pasture in fear, O King, and all the
inhabitants rushed to Lord Govinda for shelter, crying, “Kṛṣṇa, Kṛṣṇa!”
Even the cows shouted Kṛṣṇa’s name. It is said that when Surabhi came, her
offspring addressed her.
Chapter Thirty-seven
TEXT 6 dantā nipetur bhagavad-bhuja-spṛśas te keśinas taptam ayaḥ-spṛśo yathā bāhuś

ca tad-deha-gato mahātmano yathāmayaḥ saṃvavṛdhe upekṣitaḥ
TRANSLATION Keśī’s teeth immediately fell out when they touched the Supreme Lord’s
arm, which to the demon felt as hot as molten iron. Within Keśī’s body the Supreme
Lord’s arm then expanded greatly, like a diseased stomach swelling because of
neglect.
A partial analogy is given. It was like untreated indigestion. The material

comparison is used to show pain caused by swelling internally. It was actually the
spiritual power of Kṛṣṇa.
TEXT 9 devarṣir upasangamya bhāgavata-pravaro nṛpa kṛṣṇam akliṣṭa-karmāṇaṃ rahasy

etad abhāṣata
TRANSLATION My dear King, thereafter Kṛṣṇa was approached in a solitary place by

the great sage among the devatās, Nārada Muni. That most exalted devotee spoke as
follows to the Lord, who effortlessly performs his pastimes.
Nārada was a devarṣi: he is a deva and a sage since he has spiritual knowledge and
was the revealer of Kṛṣṇa’s mantras. Thus he had most confidential knowledge. He
was the best of the devotees (bhāgavata-pravaraḥ) who were qualified for the
pastimes. He came secretly and then offered information.
TEXT 10 kṛṣṇa kṛṣṇāprameyātman yogeśa jagad-īśvara vāsudevākhilāvāsa sātvatāṃ

pravara prabho
TRANSLATION [Nārada Muni said:] O Kṛṣṇa, Kṛṣṇa, unlimited Lord, source of all
yogamāyā, Lord of the universe, spread everywhere, the shelter of all beings, best
of the Yadu kṣatriyas and cowherds, the master of time! I have told Kaṃsa some
facts because I know this will be an opportunity for your pastimes. By your mercy,
I know the sequence of your pastimes and the
truth about you. Nārada explains this in eleven verses.
TEXTS 15–20 cāṇūraṃ muṣṭikaṃ caiva mallān anyāṃś ca hastinam kaṃsaṃ ca nihataṃ
drakṣye paraśvo ’hani te vibho
tasyānu śankha-yavana- murāṇāṃ narakasya ca pārijātāpaharaṇam indrasya ca parājayam
udvāhaṃ vīra-kanyānāṃ vīrya-śulkādi-lakṣaṇam nṛgasya mokṣaṇaṃ pāpād dvārakāyāṃ

jagat-pate
syamantakasya ca maṇer ādānaṃ saha bhāryayā mṛta-putra-pradānaṃ ca brāhmaṇasya sva-

dhāmataḥ
pauṇḍrakasya vadhaṃ paścāt kāśi-puryāś ca dīpanam dantavakrasya nidhanaṃ caidyasya

ca mahā-kratau
yāni cānyāni vīryāṇi dvārakām āvasan bhavān kartā drakṣyāmy ahaṃ tāni geyāni
kavibhir bhuvi
TRANSLATION In just two days, O almighty Lord, I will see the deaths of Cāṇūra,
Muṣṭika and other wrestlers, along with those of the elephant Kuvalayāpīḍa and King
Kaṃsa —all by your hand. Then I will see you kill Kālayavana, Mura, Naraka and the
conch demon, and I will also see you steal the pārijāta 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 Dvārakā you will deliver King Nṛga
from a curse and take for yourself the Syamantaka jewel, together with another
wife. You will bring back a brāhmaṇa’s dead son from the abode of your servant
Yamarāja, and thereafter you will kill Pauṇḍraka, burn down the city of Kāśī and
annihilate Dantavakra and the King of Cedi during the great Rājasūya sacrifice. I
shall see all these heroic pastimes, along with many others you will perform during
your residence in Dvārakā. These pastimes are glorified on this earth in the songs
of poets.
Mallān is in the plural to indicate other wrestlers like Kanka and Nyagrodha.
TEXT 21 atha te kāla-rūpasya kṣapayiṣṇor amuṣya vai akṣauhiṇīnāṃ nidhanaṃ drakṣyāmy

arjuna-sāratheḥ
TRANSLATION Subsequently I will see you destroy entire armies of soldiers when you
appear as the universe, capable of destroying it, serving as Arjuna’s chariot
driver.
You are capable of destroying the universe (kṣapayiṣṇoḥ).
TEXT 22 viśuddha-vijnāna-ghanaṃ sva-saṃsthayā samāpta-sarvārtham amogha-vānchitam

sva-tejasā nitya-nivṛtta-māyāguṇa-pravāhaṃ bhagavantam īmahi
TRANSLATION Let me surrender to you, Bhagavān. You are the condensed form of pure
knowledge and by you who are bliss itself you have forms with many qualities. Your
desires are always fulfilled. Because your svarūpa-śakti you are never touched by
the material guṇas.
Nārada prays to Kṛṣṇa in two verses.
Chapter Thirty-eight
TEXT 4 mamaitad durlabhaṃ manya uttamaḥ-śloka-darśanam viṣayātmano yathā brahma-

kīrtanaṃ śūdra-janmanaḥ
TRANSLATION Since I am a materialistic person absorbed simply in sense

gratification, I think it is as difficult for me, absorbed in material
consciousness, to have gotten this opportunity to see he whose fame destroys
saṃsāra as it would be for one born a śūdra to be allowed to recite the Vedic
mantras.
I consider it something that is only achieved after many births by a person like
me. Why? I am completely dedicated to material enjoyment (viṣayātmaṇaḥ) by
prārabdha-karma. A similar example of rarity is given. A śūdra after many births
can become a brāhmaṇa and then chant the Vedas.
TEXT 5
maivaṃ mamādhamasyāpi syād evācyuta-darśanam hriyamāṇaḥ kāla-nadyā kvacit tarati

kaścana
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 (the
Lord).
The Lord never deviates (acyuta) from his glorious qualities like mercy in order to
respond to a person’s feeble worship. He will see the Lord because of the Lord’s
great qualities. Though wandering in the waves of enjoyment arising from karma
(kāla), some person, by chanting accidently like Ajāmila, crosses over saṃsāra to
the shore, who is the Lord. Or persons who simply approach the Lord, like Pūtanā,
attain this result.
TEXT 10 apy adya viṣṇor manujatvam īyuṣo bhārāvatārāya bhuvo nijecchayā lāvaṇya-
dhāmno bhavitopalambhanaṃ mahyaṃ na na syāt phalam anjasā dṛśaḥ
TRANSLATION I am going to see Kṛṣṇa, who spreads his powers everywhere, who is the
reservoir of all beauty, and who by his own sweet has now assumed a humanlike form
to relieve the earth of her burden. If I see him, will not my eyes be successful?
No, certainly they will.
Today I will see (upalambhanam) him. He eternally possesses (īyusaḥ) a normal human
body for displaying his sweet pastimes, though he is full of all powers and all
pervading (viṣṇoḥ). An example of the past participle expressing an eternal fact is
the following. Ayam ātmāpahata-pāpmā: the Lord is free of all sin. (Chāndogya
Upaniṣad) Or he has made his appearance in a human dynasty (manujatvam).
TEXT 11 ya īkṣitāhaṃ-rahito ’py asat-satoḥ
sva-tejasāpāsta-tamo-bhidā-bhramaḥ sva-māyayātman racitais tad-īkṣayā prāṇākṣa-

dhībhiḥ sadaneṣv abhīyate
TRANSLATION He who creates the world by his glance alone, inducing cause and
effect, who is devoid of absorption in that action, who destroys ignorance,
difference and illusion by his cit-śakti, can be perceived in the gopīs’ houses and
in the forest by those persons created by his māyā acting under his will, and
endowed with action senses, knowledge senses and antaḥkaraṇa.
“Why is the Lord glorified if he is so rare? If he is easy to attain, you should

praise that.” Kṛṣṇa is the agent in the creations of māyā which attains ability by
his glance. In glancing (īkṣitā), he is devoid of absorption in the task
(ahaṃrahitaḥ). This is because of his his cit-śakti (sva-tejasā). The Lord is
perceived by the jīvas, incapable of perceiving the Lord on his own, within all
beings (sadaneṣu) in the form of functions like prāṇa, which are produced by his
glance. He can be inferred but not seen.
bhagavān sarva-bhūteṣu lakṣitaḥ svātmanā hariḥ | dṛśyair buddhy-ādibhir draṣṭā

lakṣaṇair anumāpakaiḥ ||
The śānta-bhakta sees the Supreme Lord in all beings by the mercy of Paramātmā. The
Lord and jīva are inferred by symptoms such as their observable intelligence. (SB
2.2.35) It is even hard to see his aṃśa:
viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat
With a single fragment of myself I pervade and support this entire universe. (BG
10.42) TEXT 14 taṃ tv adya nūnaṃ mahatāṃ gatiṃ guruṃ trailokya-kāntaṃ dṛśiman-
mahotsavam rūpaṃ dadhānaṃ śriya īpsitāspadaṃ drakṣye mamāsann uṣasaḥ su-darśanāḥ
TRANSLATION Today I shall certainly see the Lord who is attainable by great
devotees and gives
instructions, who is joy to all people having eyes, who is the most beautiful in
all the worlds, whom even Lakṣmī desires as her shelter. Now all the mornings of my
life have become auspicious.
I have very great fortune today.
TEXT 15 athāvarūḍhaḥ sapadīśayo rathāt pradhāna-puṃsoś caraṇaṃ sva-labdhaye dhiyā

dhṛtaṃ yogibhir apy ahaṃ dhruvaṃ namasya ābhyāṃ ca sakhīn vanaukasaḥ
TRANSLATION Then I will at once alight from my chariot and bow down to the lotus
feet of Kṛṣṇa and Balarāma, the Supreme Lords, which yogīs contemplate by intense
practice in order to attain him. I will also offer my obeisances to the Lords’
cowherd boyfriends and to all the other residents of Vṛndāvana.
I will offer respects to his friends who are present with the two (ābhyām). The
friends of Vraja are intimate friends playing with him in the forest.
TEXT 18 na mayy upaiṣyaty ari-buddhim acyutaḥ kaṃsasya dūtaḥ prahito ’pi viśva-dṛk
yo ’ntar bahiś cetasa etad īhitaṃ kṣetra-jna īkṣaty amalena cakṣuṣā
TRANSLATION The infallible, omniscient Lord will not consider me an enemy, even
though Kaṃsa has sent me here as his messenger. After all, he 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.
Akrūra speaks in pain, expressing cintā (worry) and mati (scriptural

contemplation).
TEXT 19 apy anghri-mūle ’vahitaṃ kṛtānjaliṃ mām īkṣitā sa-smitam ārdrayā dṛśā
sapady apadhvasta-samasta-kilbiṣo voḍhā mudaṃ vīta-viśanka ūrjitām
TRANSLATION Thus he will cast his smiling, affectionate glance upon me as I remain
fixed with joined palms, fallen with respect at his feet. Then all my contamination
will at once be dispelled, and I will give up all fears and feel the most intense
bliss.
All my sins (serving Kaṃsa) will be destroyed. All my fears will be removed. In his
commentary Śrīdhara Svāmī uses the word yadi to mean “certainly” as in the
following:
nānyasya barhiṣi balīn dadataḥ sva-bhāgān dhatte padaṃ tvam avitā yadi vighna-
mūrdhni
But because you are the protector of your devotee, he is able to step over the head
of whatever obstacles the devatās place before him. SB 11.4.10
Certainly (yadi) he will see me with his merciful glance. Or, Akrūra develops
another desire, being definitely dissatisfied by his nature as a devotee.
TEXT 20 suhṛttamaṃ jnātim ananya-daivataṃ dorbhyāṃ bṛhadbhyāṃ parirapsyate ’tha mām

ātmā hi tīrthī-kriyate tadaiva me bandhaś ca karmātmaka ucchvasity ataḥ
TRANSLATION Recognizing me as an intimate friend and relative, Kṛṣṇa will deeply

embrace me with his arms, instantly sanctifying my body and diminishing to nil all
my material bondage, which is due to karma.
My body (ātmā) will be made into a holy tīrtha by his embrace, though now I am
impure. This will purify others. The bondage of my prārabdha-karma will be
destroyed because of his glance etc. (ataḥ).
TEXT 22 na tasya kaścid dayitaḥ suhṛttamo na cāpriyo dveṣya upekṣya eva vā tathāpi
bhaktān bhajate yathā tathā
sura-drumo yadvad upāśrito ’rtha-daḥ
TRANSLATION The Supreme Lord does not consider a person dear or despised, the
object of gratitude, the object of hatred or the object of indifference. 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.
This is explained in Paramātmā Sandarbha 93.
TEXT 27 dehaṃ-bhṛtām iyān artho hitvā dambhaṃ bhiyaṃ śucam sandeśād yo harer linga-
darśana-śravaṇādibhiḥ
TRANSLATION The very goal of life for all embodied beings is this ecstasy, which
Akrūra experienced when, upon receiving Kaṃsa’s order, he put aside all pride, fear
and lamentation and absorbed himself in seeing, hearing, and describing the things
that reminded him of Kṛṣṇa.
Dehaṃ bhṛtam should be deha-bhṛtam.
TEXTS 28–33 dadarśa kṛṣṇaṃ rāmaṃ ca vraje go-dohanaṃ gatau pīta-nīlāmbara-dharau

śarad-amburahekṣaṇau
kiśorau śyāmala-śvetau śrī-niketau bṛhad-bhujau su-mukhau sundara-varau bala-

dvirada-vikramau
dhvaja-vajrānkuśāmbhojaiś cihnitair anghribhir vrajam śobhayantau mahātmānau

sānukrośa-smitekṣaṇau
udāra-rucira-krīḍau sragviṇau vana-mālinau puṇya-gandhānuliptāngau snātau viraja-

vāsasau
pradhāna-puruṣāv ādyau jagad-dhetū jagat-patī avatīrṇau jagaty-arthe svāṃśena bala-

keśavau
diśo vitimirā rājan kurvāṇau prabhayā svayā yathā mārakataḥ śailo raupyaś ca
kanakācitau
TRANSLATION Akrūra then saw Kṛṣṇa and Balarāma in the village of Vraja, going to
milk the cows. Kṛṣṇa wore yellow garments, Balarāma 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 short and long flower garlands, anointed with auspicious, fragrant substances.
They were freshly bathed and dressed in spotless cloth. They were the primeval
Lords, the masters and original causes of the universes, Keśava and Balarāma, who
had for the welfare of the earth now descended with their expansions. O King
Parīkṣit, they resembled two goldbedecked mountains, one of emerald and the other
of silver. With their effulgence they dispelled the sky’s darkness in all
directions.
He saw the two like an emerald and silver mountain decorated with gold since they
were huge, and fully decorated with gold ornaments. They illuminated the
directions.
TEXT 36 bhagavāṃs tam abhipretya rathāngānkita-pāṇinā parirebhe ’bhyupākṛṣya prītaḥ

praṇata-vatsalaḥ
TRANSLATION Recognizing Akrūra, Kṛṣṇa drew him close with his hand, which bears the
sign of the chariot wheel, and then embraced him. Kṛṣṇa felt pleased, for he is
affectionate toward his surrendered devotees.
Kṛṣṇa recognized Akrūra by his characteristics (abhipretya). He followed human

actions in understanding who he was.
TEXTS 37–38 sankarṣaṇaś ca praṇatam upaguhya mahā-manāḥ gṛhītvā pāṇinā pāṇī anayat
sānujo gṛham
pṛṣṭvātha sv-āgataṃ tasmai nivedya ca varāsanam prakṣālya vidhi-vat pādau madhu-

parkārhaṇam āharat
TRANSLATION As Akrūra stood with his head bowed, Balarāma grasped his joined hands,
and then Balarāma took him to Nanda’s house in the company of Kṛṣṇa. After
inquiring from Akrūra whether his trip had been comfortable, Balarāma offered him a
first-class seat, bathed his feet in accordance with the injunctions of scripture
and respectfully served him madhuparka.
Balarāma washed his feet according to the rules because he was devoted (ādṛtaḥ,
next verse).
TEXT 39 nivedya gāṃ cātithaye saṃvāhya śrāntam āḍṛtaḥ annaṃ bahu-guṇaṃ medhyaṃ
śraddhayopāharad vibhuḥ
TRANSLATION The almighty Balarāma, in devotion, presented Akrūra 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.
Akrūra did not refuse because Balarāma was devoted (ādṛtaḥ). By this, the sweetness
of Kṛṣṇa and Balarāma was displayed. In this manner, Akrūra forgot about the powers
of the Lord and became obedient to their will. Chapter Thirty-nine
TEXT 1 śrī-śuka uvāca sukhopaviṣṭaḥ paryanke rama-kṛṣṇoru-mānitaḥ lebhe manorathān
sarvān pathi yān sa cakāra ha
TRANSLATION Śukadeva Gosvāmī said: Having been honored so much by Balarāma and
Kṛṣṇa, Akrūra, seated comfortably on a couch, felt that all the desires he had
contemplated on the road were now fulfilled.
He had all his desires fulfilled—what had been described as attained by others,
what had been valued by others as attainable, and what was definitely determined by
others to be attained.
TEXT 2 kim alabhyaṃ bhagavati prasanne śrī-niketane
tathāpi tat-parā rājan na hi vānchanti kincana
TRANSLATION My dear King, what is unattainable for one who has satisfied the
Supreme Lord, the shelter of the goddess of fortune? Even so, those who are
dedicated to his devotional service never want anything from him.
Why did he not desire sārṣṭi and other benedictions? He had attained everything.
Persons fixed in bhakti do not want anything except bhakti.
TEXTS 11–12 gopān samādiśat so ’pi gṛhyatāṃ sarva-go-rasaḥ upāyanāni gṛhṇīdhvaṃ

yujyantāṃ śakaṭāni ca
yāsyāmaḥ śvo madhu-purīṃ dāsyāmo nṛpate rasān drakṣyāmaḥ su-mahat parva yānti
jānapadāḥ kila evam āghoṣayat kṣatrā nanda-gopaḥ sva-gokule
TRANSLATION Nanda Mahārāja 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 yoke
your wagons. Tomorrow we shall go to Mathurā, present our milk products to the King
and see a very great festival. The residents of all the outlying districts are also
going.”
Famous Nanda, though he was anxious about the safety of his sons (saḥ api), gave
the orders. He was bewildered by Kṛṣṇa’s information, just as he was when Kṛṣṇa
ordered stopping the sacrifice to Indra.
TEXT 22 na nanda-sūnuḥ kṣaṇa-bhanga-sauhṛdaḥ samīkṣate naḥ sva-kṛtāturā bata vihāya

gehān sva-janān sutān patīṃs tad-dāsyam addhopagatā nava-priyaḥ
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 nevertheless
exceptionally pleasing in appearance while he leaves.
They lamented that Kṛṣṇa was ignoring them.
TEXT 25 adya dhruvaṃ tatra dṛśo bhaviṣyate dāśārha-bhojāndhaka-vṛṣṇi-sātvatām

mahotsavaḥ śrī-ramaṇaṃ guṇāspadaṃ drakṣyanti ye cādhvani devakī-sutam
TRANSLATION When the Dāśārhas, Bhojas, Andhakas, Vṛṣṇis and Sātvatas see the son of
Devakī in Mathurā, 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
the darling of the goddess of fortune and the reservoir of all qualities.
Garga had said: prāg ayaṃ vasudevasya kvacij jātas tavātmajaḥ vāsudeva iti śrīmān
abhijnāḥ sampracakṣate
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
Vāsudeva. (SB 10.8.14)
Thus Vasudeva and Devakī would see him as their son. TEXT 28 nivārayāmaḥ samupetya
mādhavaṃ kiṃ no ’kariṣyan kula-vṛddha-bāndhavāḥ mukunda-sangān nimiṣārdha-dustyajād
daivena vidhvaṃsita-dīna-cetasām
TRANSLATION Let us directly approach Mādhava 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
association even for a fraction of a second.
He has a host of qualities which cause Lakṣmī to see him as her husband (mādhavam).
TEXT 34 gopyaś ca dayitaṃ kṛṣṇam anuvrajyānuranjitāḥ
pratyādeśaṃ bhagavataḥ kānkṣantyaś cāvatasthire
TRANSLATION Kṛṣṇa somewhat pacified the gopīs, and they also followed behind for
some time. Then, hoping he would give them some instruction, they stood still.
Pratyādeśam means an answer.
TEXT 37 tā nirāśā nivavṛtur govinda-vinivartane viśokā ahanī ninyur gāyantyaḥ

priya-ceṣṭitam
TRANSLATION The gopīs then turned back, without hope that Govinda would ever return
to them. Giving up sorrow, they began to spend their days and nights chanting about
the pastimes of their beloved.
They gave up hope that he would remain (nivartane), without going to Mathurā (vi).
They gave up hope of his coming back. Giving up sorrow, they sang about his
activities and passed their days.
TEXT 38 bhagavān api samprāpto rāmākrūra-yuto nṛpa rathena vāyu-vegena kālindīm

agha-nāśinīm
TRANSLATION My dear King, the Supreme Lord Kṛṣṇa, traveling as swiftly as the wind
in that chariot with Balarāma and Akrūra, arrived at the river Kālindī, which
destroys all sins.
Kṛṣṇa also experienced suffering just like the gopīs, However he hid those feelings
since he was grave (gambhira). He went because he had necessary duties to perform
since he was the supreme lord (bhagavān). But still, because he could not tolerate
their pain, he came to the Yamunā where there was a sacred place of Ananta, on the
chariot travelling as swift as the wind. That place was capable of destroying all
suffering (agha-nāśinīm). He thought that it could destroy his suffering. His
suffering could not be clearly seen since he was in the company of Balarāma and
Akrūra.
TEXTS 46–48 tasyotsange ghana-syāmaṃ pīta-kauśeya-vāsasam puruṣaṃ catur-bhujaṃ
śāntam padma-patrāruṇekṣaṇam
cāru-prasanna-vadanaṃ cāru-hāsa-nirīkṣaṇam su-bhrūnnasaṃ caru-karṇaṃ su-

kapolāruṇādharam
pralamba-pīvara-bhujaṃ tungāṃsoraḥ-sthala-śriyam kambu-kaṇṭhaṃ nimna-nābhiṃ

valimat-pallavodaram
TRANSLATION Akrūra then saw the Lord lying peacefully on the lap of Ananta. His
complexion 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 had broad shoulders and
his chest was marked with the line of Lakṣmī. His arms were long and thick. His
neck had three lines like conch shell, his navel was deep, and his abdomen bore
lines like those on a banyan leaf.
This is a form of the puruṣa who acts as antaryāmī of the universe

(Garbhodakaśāyī). This is made clear later:
nato ’smy ahaṃ tvākhila-hetu-hetuṃ nārāyaṇaṃ pūruṣam ādyam avyayam yan-nābhi-jātād

aravinda-koṣād brahmāvirāsīd yata eṣa lokaḥ
I bow down to you, the cause of all causes, the original and inexhaustible Supreme
Person, Nārāyaṇa. From the whorl of the lotus born from your navel, Brahmā
appeared, and by his agency this universe has come into being. (SB 10.40.1)
TEXTS 56–57 vilokya su-bhṛśaṃ prīto bhaktyā paramayā yutaḥ hṛṣyat-tanūruho bhāva-
pariklinnātma-locanaḥ
girā gadgadayāstauṣīt sattvam ālambya sātvataḥ
praṇamya mūrdhnāvahitaḥ kṛtānjali-puṭaḥ śanaiḥ
TRANSLATION As the great devotee Akrūra beheld all this, he became extremely
pleased and felt enthused with 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, Akrūra 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.
Sattvam means controlling himself.
Chapter Forty
TEXT 4 tvāṃ yogino yajanty addhā mahā-puruṣam īśvaram sādhyātmaṃ sādhibhūtaṃ ca

sādhidaivaṃ ca sādhavaḥ
TRANSLATION Pure yogīs worship you, the Supreme lord, 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.
Just as all statements of cause end in you, all statements of worship end in you.
TEXT 5 trayyā ca vidyayā kecit tvāṃ vai vaitānikā dvijāḥ yajante vitatair yajnair
nānā-rūpāmarākhyayā
TRANSLATION Brāhmaṇas who follow the regulations concerning the three sacred fires
worship you by chanting mantras from the three Vedas and performing elaborate fire
sacrifices for the various devatās, who have many forms and names.
Trayyā refers to actions of karma-kāṇḍa.
TEXT 6 eke tvākhila-karmāṇi sannyasyopaśamaṃ gatāḥ jnānino jnāna-yajnena yajanti

jnāna-vigraham
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.
Some worship Brahman, the form of knowledge which is consciousness alone, or they
worship Bhagavān, the form of concentrated knowledge (jnānavigraham). Two verses
have described the path of the Vedas.
TEXT 7 anye ca saṃskṛtātmāno vidhinābhihitena te yajanti tvan-mayās tvāṃ vai bahu-

mūrty-eka-mūrtikam
TRANSLATION And yet others—those whose intelligence is pure—follow the injunctions

of Vaiṣṇava scriptures promulgated by you. Absorbing their minds in thoughts of
you, they worship you as the one Supreme Lord manifesting in multiple forms.
These people have hearts endowed with excellent qualities (saṃskṛtātmānaḥ),

disregarding initiation into worship of Śiva or others. They are absorbed in you
(tvan-mayāḥ).
TEXT 8 tvām evānye śivoktena mārgeṇa śiva-rūpiṇam bahv-ācārya-vibhedena bhagavantam

upāsate
TRANSLATION There are still others who worship you, the Supreme Lord, in the form
of Śiva. They follow the path described by him and interpreted in various ways by
many teachers.
The word eva indicates worship inferior to the previous worship. Just as one may
call the prince the king, so here Śiva is called Bhagavān.
TEXT 9 sarva eva yajanti tvāṃ sarva-deva-mayeśvaram ye ’py anya-devatā-bhaktā yady

apy anya-dhiyaḥ prabho
TRANSLATION But all these people, my Lord, even those who have turned their
attention away from you and are worshiping other deities, are actually worshiping
you alone, the embodiment of all the devatās.
Why have all these various types of worship been mentioned? This verse answers.
TEXT 12 tubhyaṃ namas te tv aviṣakta-dṛṣṭaye sarvātmane sarva-dhiyāṃ ca sākṣiṇe

guṇa-pravāho ’yam avidyayā kṛtaḥ pravartate deva-nṛ-tiryag-ātmasu
TRANSLATION I offer my obeisances to you, who, as the Supreme Soul of all beings,
witness everyone’s consciousness with unbiased vision. The force of your material
modes, produced by the force of ignorance, flows strongly among the living beings
who assume identities as devatās, humans and animals.
Te should be linked to avidyayā (by ignorance concerning you) in the third line.
TEXTS 13–14 agnir mukhaṃ te ’vanir anghrir īkṣaṇaṃ sūryo nabho nābhir atho diśaḥ
śrutiḥ dyauḥ kaṃ surendrās tava bāhavo ’rṇavāḥ kukṣir marut prāṇa-balaṃ prakalpitam
romāṇi vṛkṣauṣadhayaḥ śiroruhā meghāḥ parasyāsthi-nakhāni te ’drayaḥ nimeṣaṇaṃ

rātry-ahanī prajāpatir meḍhras tu vṛṣṭis tava vīryam iṣyate
TRANSLATION Fire is said to be your mouth, 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 considered 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 your
bones and nails. The passage of day and night is the blinking of your eyes, the
progenitor of mankind your genitals and the rain your semen.
Three verses now explain that he is the master of everything, since he is

everything (sarva-maya). The first two verses go together. The fire is your mouth.
This means that his mouth acts as the basis for all mouths (whose
presiding deity is fire). This applies to the other limbs also.
TEXTS 17–18 namaḥ kāraṇa-matsyāya pralayābdhi-carāya ca hayaśīrṣṇe namas tubhyaṃ

madhu-kaiṭabha-mṛtyave
akūpārāya bṛhate namo mandara-dhāriṇe kṣity-uddhāra-vihārāya namaḥ śūkara-mūrtaye
TRANSLATION I offer my obeisances to you, the cause of the creation, Matsya, who
swam about in the ocean of dissolution, to Hayagrīva, the killer of Madhu and
Kaiṭabha, to the immense Kūrma, who supported Mandara Mountain, and to the boar
incarnation Varāha, who enjoyed lifting the earth.
I offer my respects to Matsya, who is the cause of everything (namaḥ

kāraṇamatsyāya).
TEXT 22 namo buddhāya śuddhāya daitya-dānava-mohine mleccha-prāya-kṣatra-hantre

namas te kalki-rūpiṇe
TRANSLATION Obeisances to your form as the faultless Buddha, who will bewilder the
Daityas and Dānavas, and to Kalki, the annihilator of the meat-eaters posing as
kings.
Kalki kills persons who imitate kṣatriyas by ruling the land, who are similar to
mlecchas.
TEXT 27 notsahe ’haṃ kṛpaṇa-dhīḥ kāma-karma-hataṃ manaḥ roddhuṃ pramāthibhiś

cākṣair hriyamāṇam itas tataḥ
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.
I cannot control my mind tormented by desire for enjoyment and sometimes prārabdha-
karmas. TEXT 28
so ’haṃ tavānghry-upagato ’smy asatāṃ durāpaṃ tac cāpy ahaṃ bhavad-anugraha īśa
manye puṃso bhaved yarhi saṃsaraṇāpavargas tvayy abja-nābha sad-upāsanayā matiḥ
syāt
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 by serving your
pure devotees, O lotus-naveled Lord, one develops bhakti to you.
I am a person with such misery intelligence. “But I can be approached by service to

my devotees. Why speak of my mercy?” When the jīva’s saṃsāra ends in the future, by
attaining all knowledge, then the mind can concentrate on you by worshipping the
devotees.
bhavāpavargo bhramato yadā bhavej janasya tarhy acyuta sat-samāgamaḥ sat-sangamo

yarhi tadaiva sad-gatau parāvareśe tvayi jāyate matiḥ
When the material life of a wandering soul has ceased, O Acyuta, he may attain the
association of your devotees. And when he associates with them, there awakens in
him devotion unto you--who take shelter of your devotees and are independent of
higher and lower beings. (SB 10.51.53)
Ending saṃsāra is the cause of worshipping devotees.
Akrūra uses the word asmī (I am) to indicate his conviction in surrender to Kṛṣṇa
and its eternal nature. You cannot be attained by those who have uncontrolled
senses (asatām). O Lord (īśa), as antaryāmī you can help me attain you now. You are
merciful because you are merciful to all beings, giving the worlds a residence in
your navel (abjanābha). “But I can be approached by service to my devotees. Why
speak of my mercy?” When saṃsāra ends for the jīvas by your mercy, then worship of
your devotees becomes possible as the main part of the process. By that, one
develops knowledge (matiḥ). This means that liberation accompanies bhakti, but is
not the ultimate goal. Bhakti can give much more than mere liberation from saṃsāra.
Or the last phrase expresses “Knowing you (tvayi matiḥ) is very difficult for me
to achieve since I am in saṃsāra.” Or, your lotus feet are hard to attain for
persons like me but I have attained them. This is your mercy. The word aham is
repeated to indicate “someone” doing the worship. But this is caused by your mercy.
Some persons attain your feet, but for others, knowledge of you is difficult. They
are absorbed in saṃsāra. When saṃsāra is destroyed by worshipping your devotees and
by worship of you with discrimination, bhakti to you (tvayi matiḥ) takes place.
TEXT 29 namo vijnāna-mātrāya sarva-pratyaya-hetave puruṣeśa-pradhānāya brahmaṇe

’nanta-śaktaye
TRANSLATION Obeisances to the Brahman, the possessor of unlimited energies, the

embodiment of pure knowledge, the source of all kinds of awareness, and the
controller of karma of the jīvas.
You know all of this. You have all abilities to reward living beings. What is the
use of informing you of all of this? Akrūra then offers himself with humility in
two verses.
TEXT 30 namas te vāsudevāya sarva-bhūta-kṣayāya ca hṛṣīkeśa namas tubhyaṃ prapannaṃ

pāhi māṃ prabho
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.
I offer respects to the cause of everything (vāsudevāya), the shelter of all beings
during pralaya (sarva-bhūta-kṣayāya). You are the antaryāmī of all beings during
maintenance as well (hṛṣīkeśa)!
I offer respects continually to the Lord Caitanya-deva, who, in a humorous mood,

has made me chatter in order that I can remember the devotees.
Chapter Forty-one
TEXT 1 śrī-śuka uvāca stuvatas tasya bhagavān darśayitvā jale vapuḥ bhūyaḥ
samāharat kṛṣṇo naṭo nāṭyam ivātmanaḥ
TRANSLATION Śukadeva Gosvāmī said: While Akrūra was still offering prayers, the
Kṛṣṇa withdrew his form that he had revealed in the water, just as an actor winds
up his performance.
He withdrew that form, as quickly as an actor sheds his costume after a play. But
that form was Kṛṣṇa’s own (ātmanaḥ) body, an eternal form.
TEXT 12 āgaccha yāma gehān naḥ sa-nāthān kurv adhokṣaja sahāgrajaḥ sa-gopālaiḥ
suhṛdbhiś ca suhṛttama
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.
Come with your friends and elder cowherds who protect the carts and oxen.
TEXT 35 īdṛśāny eva vāsāmsī nityam giri-vane-caraḥ paridhatta kim udvṛttā rāja-
dravyāṇy abhīpsatha
TRANSLATION [The washer man said:] You impudent boys! You’re accustomed to roaming
the mountains and forests, and yet you would dare put on such clothes as these! You
desire the King’s possessions.
Viṣṇu Purāṇa says concerning their playing in the forest suvarṇānjanacūrṇābhyām tau
tadā bhūṣitāmbarau: the two boys wore cloth and were ornamented with gold and black
ointment. However the demon’s eye cannot see this. It was also said śyāmam hiraṇya-
paridhim: Kṛṣṇa’s complexion was dark blue and his belt was golden. (SB 10.23.21)
TEXT 40 tatas tu vāyakaḥ prītas tayor veṣam akalpayat vicitra-varṇaiś caileyair

ākalpair anurūpataḥ
TRANSLATION Thereupon a weaver came forward and, feeling affection for the Lords,
nicely adorned their attire with cloth ornaments of various colors.
The weaver, showing affection, made ornaments like bracelets and earrings for the
two boys out of gems, gold and cloth of various colors brought from his house.
These ornaments were suitable (anurūpataḥ) for his wrestling pastimes in which his
limbs would be pressed.
TEXT 45 prāha naḥ sārthakam janma pāvitam ca kulam prabho pitṛ-devarṣayo mahyam
tuṣṭā hy āgamanena vām
TRANSLATION [Sudāmā said:] O Lord, my birth is now sanctified and my family free of
contamination. Now that you both have come here, my forefathers, the devatās and
the great sages are certainly all satisfied with me.
The devatās and sages take satisfaction in me (mahyam).
TEXT 47 na hi vām viṣamā dṛṣṭiḥ suhṛdor jagad-ātmanoḥ samayoḥ sarva-bhūteṣu

bhajantam bhajator api
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.
You do not have prejudiced vision since, having equal vision, you are the friend of
all and the soul of all. Though you are merciful to those who worship you, you do
not have prejudiced vision, since you are equal in material happiness and distress.
TEXT 49
ity abhipretya rājendra sudāmā prīta-mānasaḥ śastaiḥ su-gandhaiḥ kusumair mālā

viracitā dadau
TRANSLATION [Śukadeva Gosvāmī continued:] O best of kings, having spoken these

words, Sudāmā could understand what Kṛṣṇa and Balarāma wanted. Thus with great
pleasure he presented them with garlands of fresh, fragrant flowers.
He gave a fresh garland which he had made with his family on hearing that the two
had come to that place. He quickly offered other garlands in worship.
TEXT 50 tābhiḥ sv-alankṛtau prītau kṛṣṇa-rāmau sahānugau praṇatāya prapannāya

dadatur vara-dau varān
TRANSLATION Beautifully adorned with these garlands, Kṛṣṇa and Balarāma were
delighted, and so were their companions. The two Lords then offered the surrendered
Sudāmā, who was bowing down before them, whatever benedictions he desired.
Tayā means “with that and other garlands.”
Chapter Forty-two
TEXT 3 sairandhry uvāca dāsy asmy aham sundara kamsa-sammatā trivakra-nāmā hy

anulepa-karmaṇi mad-bhāvitam bhoja-pater ati-priyam vinā yuvām ko ’nyatamas tad
arhati
TRANSLATION The maidservant replied: O handsome one, I am a servant of King Kamsa,

who respects me highly for the ointments I make. My name is Trivakrā. Who else but
you two deserve my ointments, which the lord of the Bhojas likes so much?
Balarāma should also use the ointments, since he is related to you.
TEXT 4 rūpa-peśala-mādhurya hasitālāpa-vīkṣitaiḥ dharṣitātmā dadau sāndram ubhayor

anulepanam
TRANSLATION Her mind overwhelmed by Kṛṣṇa’s beauty, charm, sweetness, smiles, words
and glances, Trivakrā gave both Kṛṣṇa and Balarāma generous amounts of ointment.
She was overwhelmed by Kṛṣṇa’s natural attractiveness (madhurya). Rūpapeśala means

graceful beauty. Such attractiveness, beauty and grace were seen in his smile,
words and glances. These words refer to Kṛṣṇa’s beauty since she expressed her love
for him. However she gave the ointment to both of them because of Kṛṣṇa’s desire.
Viṣṇu Purāṇa says:
śrutvā tam āha sā kṛṣṇam gṛhyatām iti sādaram anulepanam pradadau gātra-yogyam
athobhayoḥ
Hearing this, she respectfully replied to Lord Kṛṣṇa, ‘Please take it,’ and gave
both of them ointment suitable for applying to their bodies.
Chapter Forty-three
TEXT 17 mallānām aśanir nṛṇām nara-varaḥ strīṇām smaro mūrtimān gopānām sva-jano
’satām kṣiti-bhujām śāstā sva-pitroḥ śiśuḥ mṛtyur bhoja-pater virād aviduṣām
tattvam param yoginām vṛṣṇīnām para-devateti vidito rangam gataḥ sāgrajaḥ
TRANSLATION The various groups of people in the arena regarded Kṛṣṇa in different
ways when he entered it with his elder brother. The wrestlers saw Kṛṣṇa as a
lightning bolt, the men of Mathurā as the best of males, the women as Cupid in
person, the cowherd men as their relative, the impious rulers as a chastiser, His
parents as their child, the King of the Bhojas as death, the unintelligent as the
Supreme Lord’s universal form, the yogīs as the Absolute Truth and the Vṛṣṇis as
their supreme worshipable deity.
This verse shows various perceptions of Kṛṣṇa.
Chapter Forty-four
TEXT 3 aratnī dve aratnibhyām jānubhyām caiva jānunī śiraḥ śīrṣṇorasoras tāv
anyonyam abhijaghnatuḥ
TRANSLATION They each struck fists against fists, knees against knees, head against
head and chest against chest.
Aratni means the elbow according to Viśva-prakāśa and Dvirūpa-kośa.
TEXT 5 utthāpanair unnayanaiś cālanaiḥ sthāpanair api parasparam jigīṣantāv

apacakratur ātmanaḥ
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.
Kṛṣṇa was not actually injured but acted in this way in response to Cānura’s
injuries.
TEXT 10 na sabhām praviśet prājnaḥ sabhya-doṣān anusmaran abruvan vibruvann ajno

naraḥ kilbiṣam aśnute
TRANSLATION A wise person should not enter an assembly if he knows the participants
there are committing acts of impropriety. It is a sin if, recognizing the faults in
an assembly, he remains silent, or even in ignorance speaks falsely.
Prajnaḥ means a person on the path of renunciation.
TEXT 47 anāgasām tvam bhūtānām kṛtavān droham ulbaṇam tenemām bho daśām nīto bhūta-
dhruk ko labheta śam
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?
Some women, who lamented along with the others just as a matter of material custom,
understanding the truth, speak in two verses.
Chapter Forty-five
TEXT 1 śrī-śuka uvāca pitarāv upalabdhārthau viditvā puruṣottamaḥ mā bhūd iti nijām
māyām tatāna jana-mohinīm
TRANSLATION Śukadeva Gosvāmī said: Understanding that his parents were becoming
aware of his powers, the Supreme Lord thought that this should not be allowed to
happen. Thus he expanded his Yogamāyā, which bewilders his devotees.
Understanding their love for him as a son had decreased and feeling miserable
(upalabdhārtha) since they understood his great powers, he thought that this should
not happen and spread mercy or affection to himself in them. But this was just a
portion of his bewildering power and somewhat different from the following:
nandaḥ kim akarod brahman śreya evam mahodayam yaśodā ca mahā-bhāgā papau yasyāḥ
stanam hariḥ
What pious acts did Nanda perform to cause such affection and what pious acts did
most fortunate Yaśodā perform so that the Lord drank from her breast? (SB 10.8.46)
nemam virinco na bhavo na śrīr apy anga-samśrayā prasādam lebhire gopī yat tat
prāpa vimuktidāt
Neither Brahmā, nor Śiva, nor even the goddess of fortune, who is always the better
half of the Supreme Lord, can obtain from the Supreme Lord, the deliverer from this
material world, such mercy as received by mother Yaśodā. (SB 10.9.20)
TEXT 7 mātaram pitaram vṛddham bhāryām sādhvīm sutam śiśum gurum vipram prapannam
ca kalpo ’bibhrac chvasan-mṛtaḥ
TRANSLATION A man who, though able to do so, fails to support his parents, elders
of the family, chaste wife, young child or spiritual master, or who neglects a
brāhmaṇa or anyone who comes to him for shelter, is considered dead, though
breathing.
A person whose senses are functioning (kalpaḥ), who fails to support his parents,
is as if dead. If he is incapable, the effects are less.
TEXT 8 tan nāv akalpayoḥ kamsān nityam udvigna-cetasoḥ mogham ete vyatikrāntā
divasā vām anarcatoḥ
TRANSLATION Thus we have wasted all these days, unable as we were to properly honor
you because our minds were always disturbed by fear of Kamsa.
In this verse they speak of their own condition. They were incapable of providing
support because of Kamsa.
TEXT 10 śrī-śuka uvāca iti māyā-manuṣyasya harer viśvātmano girā mohitāv ankam
āropya pariṣvajyāpatur mudam
TRANSLATION Śukadeva Gosvāmī said: Thus beguiled by the words of Kṛṣṇa, the Supreme
Soul of the universe, who by his internal illusory potency appeared to be a human,
his parents joyfully raised the two boys on their laps and embraced them.
His parents forgot everything except their vātsalya because he was the parabrahman
in human form, with predominance of mercy (māyā-manuṣyasya), because he was
attractive to all with unequalled sweetness (hareḥ), and because he was the shelter
of unconditional prema for the whole universe, as Paramātmā (viśvātmanaḥ).
TEXT 12 evam āśvāsya pitarau bhagavān devakī-sutaḥ mātāmaham tūgrasenam yadūnām

akaron ṇṛpam
TRANSLATION Thus having comforted his mother and father, the Lord, appearing as
the son of Devakī, installed his maternal grandfather, Ugrasena, as King of the
Yadus.
Kṛṣṇa made Ugrasena the king, but not as he was before, since this was done by
Bhagavān: he who can do nor not do, or do otherwise. Because of the Lord’s
affection for his devotee, the curse of Yayāti-- that Yadus should not be kings--
was not considered relevant.
TEXT 19 tatra pravayaso ’py āsan yuvāno ’ti-balaujasaḥ pibanto ’kṣair mukundasya
mukhāmbuja-sudhām muhuḥ
TRANSLATION Even the most elderly inhabitants of the city appeared youthful, full
of strength and vitality, for with their eyes they constantly drank the elixir of
Mukunda’s lotus face. T Uddhava and others, the associates of the Lord, who are the
protecting deities worshipped during arcana, could not be the elderly inhabitants.
The elders were ancient members of the Andhaka and other families. This is
indicated by the word api.
TEXT 20 atha nandam samasādya bhagavān devakī-sutaḥ sankarṣaṇaś ca rājendra

pariṣvajyedam ūcatuḥ
TRANSLATION Then, O exalted Parīkṣit, the Supreme Lord Kṛṣṇa, the son of Devakī,
along with Balarāma, approached Nanda Mahārāja. The two Lords embraced him and then
addressed him as follows.
The two speak words befitting sons of Nanda in the next three verses.
TEXT 21 pitar yuvābhyām snigdhābhyām poṣitau lālitau bhṛśam pitror abhyadhikā

prītir ātmajeṣv ātmano ’pi hi
TRANSLATION [Kṛṣṇa and Balarāma said:] O Father, you and mother Yaśodā have
affectionately maintained us and cared for us so much, since parents love their
children more
than themselves.
The bewilderment was somewhat different from that of Vasudeva and Devakī. He
disregarded his nature of being full of powers. He manifested himself as the son of
Devakī, and like Balarāma was called the son of Vasudeva. You, with the greatest
affection, nourished us with food and cared for us by bathing us and doing other
services, since (hi) parents have more affection for their offspring (ātmajeṣu)
than for themselves. That is not astonishing.
TEXT 22 sa pitā sā ca jananī yau puṣṇītām sva-putra-vat śiśūn bandhubhir utsṛṣṭān

akalpaiḥ poṣa-rakṣaṇe
TRANSLATION They are the real father and mother who care for, as they would their
own sons, children abandoned by relatives unable to maintain and protect them.
The word ca means “even.” Thus Balarāma should also be considered only your child.
You two are the causes of my three births.
TEXT 23 yāta yūyam vrajamn tāta vayam ca sneha-duḥkhitān jnātīn vo draṣṭum eṣyāmo
vidhāya suhṛdām sukham
TRANSLATION Now you should all return to Vraja, dear father. We shall come to see
you, our dear relatives who suffer in separation from us, as soon as we have given
some happiness to your well-wishing friends.
He clarifies his previous statement. We will come to see our relatives—our parents
and others (jnātīn). I will live among you, who are my relatives. Seeing you is my
goal. But to achieve that goal, I will be broadcast as their son, with a desire to
mix with the Yadus and Pāṇdavas, by which I will achieve my goal of killing demons
until the death of Dantavakra.
TEXTS 42–44 tad-anga-prabhavam śankham ādāya ratham āgamat tataḥ samyamanīm nāma
yamasya dayitām purīm
gatvā janārdanaḥ śankham pradadhmau sa-halāyudhaḥ śankha-nirhrādam ākarṇya prajā-

samyamano yamaḥ
tayoḥ saparyām mahatīm cakre bhakty-upabṛmhitām uvācāvanataḥ kṛṣṇam sarva-

bhūtāśayālayam līlā-manuṣyayor viṣṇo yuvayoḥ karavāma kim
TRANSLATION Janārdana took the conch shell that had grown around the demon’s body
and went back to the chariot. Then he proceeded to Samyamanī, the beloved capital
of Yamarāja, the lord of death. Upon arriving there with Balarāma, he loudly blew
his conch shell, and Yamarāja, who keeps the conditioned souls in check, came as
soon as he heard the resounding vibration. Yamarāja elaborately worshiped the two
Lords with great devotion, and then he addressed Kṛṣṇa, who lives in everyone’s
heart: “O Supreme Lord Viṣṇu, what shall I do for you two, who are playing the part
of ordinary humans?”
The conch is actually the eternal associate of the Lord. By a curse of a brāhmaṇa
he took the role of a demon.
Chapter Forty-six
TEXT 1 śrī-śuka uvāca vṛṣṇīnām pravaro mantrī kṛṣṇasya dayitaḥ sakhā śiṣyo
bṛhaspateḥ sākṣād uddhavo buddhi-sattamaḥ
TRANSLATION Śukadeva Gosvāmī said: The supremely intelligent Uddhava was the best
the Vṛṣṇi dynasty, a counselor, beloved of Kṛṣṇa, his intimate friend and a direct
disciple of Bṛhaspati.
In sorrow, with hopeless heart, I offer respects to Kṛṣṇa, the only shelter for
those suffering, to the suffering people of Vraja, and to Uddhava who alleviated
their suffering. Having completed his preliminary duties, worrying about the agony
of the people of Vraja and his own promise to return made to the gopīs and Nanda,
Kṛṣṇa should have returned to Vraja. But he did not go because he could not take
lightly the orders of Vasudeva, who worried that if he went there he would not
return to Mathurā because of extreme attachment of Nanda and Yaśodā.
But he had promised:
yāta yūyam vrajamn tāta vayam ca sneha-duḥkhitān jnātīn vo draṣṭum eṣyāmo vidhāya
suhṛdām sukham
Now you should all return to Vraja, dear father. We shall come to see you, our dear
relatives who suffer in separation from us, as soon as we have given some happiness
to your well-wishing friends. (SB 10.45.23)
He then spoke to Uddhava in the next verse, without Vasudeva hearing. Their
relationship as friends would be lost if they did not receive knowledge at all. It
will also be explained that their prema would increase with longing on hearing that
he was a great king after he had been their son. There is the following principle:
yathā dūra-care preṣṭhe mana āviśya vartate strīṇām ca na tathā cetaḥ sannikṛṣṭe
’kṣi-gocare
When her lover is far away, a woman thinks of him more than when he is present
before her. (SB 10.47.35)
Because of this, he decided not to go to Vraja at that time. In his aprakaṭa form
however Kṛṣṇa remains in Vraja at all times. This will be explained.
mā śocatam mahā-bhāgāv ātmajān sva-kṛtam bhujaḥ jāntavo na sadaikatra daivādhīnās

tadāsate
O fortunate couple! Do not lament for your children who suffered because of their
karmas. All jīvas, controlled by fate, never stay in one place forever. (SB
10.4.18)
bhavatīnām viyogo me na hi sarvātmanā kvacit
You are never actually separated from me, for I am the soul of all creation. (SB
10.47.29)
However, those participating in the prakaṭa pastimes are not aware of this.
Therefore it is described in Padma Purāṇa and hinted at in Bhāgavatam that he would
return permanently only after killing Dantavakra.
He did not come until the time when he would personally be able to stay. He thought
that sending Balarāma to solve the problems without himself coming
would also cause suffering. He indicated that Uddhava was his dear friend, equal
to himself. Uddhava would console the people of Vraja, creating faith by giving
some false instructions and letting them hear of his powers as a great king. Two
chapters are dedicated to describing this pastime in order.
TEXT 4 tā man-manaskā mat-prāṇā mad-arthe tyakta-daihikāḥ mām eva dayitam preṣṭham

ātmānam manasā gatāḥ ye tyakta-loka-dharmāś ca mad-arthe tān bibharmy aham
TRANSLATION The minds of those gopīs are always absorbed in me, and their very
lives are ever devoted to me. For my sake they have abandoned everything related to
their bodies, as well as dharma and other people. I alone am their dear beloved
and, indeed, their very self. I take it upon myself to sustain those who give up
conventional dharma.
The last sentence is a general statement for everyone, whether they are brāhmaṇas
or not. What then to speak of those who are absorbed in Kṛṣṇa. That is the
significance of the word ca.
TEXT 6 dhārayanty ati-kṛcchreṇa prāyaḥ prāṇān kathancana pratyāgamana-sandeśair

ballavyo me mad-ātmikāḥ
TRANSLATION Simply because I have promised to return to them, my fully devoted

cowherd girlfriends struggle to maintain their lives somehow or other.
They are my cowherd wives (ballavyaḥ) and they are absorbed in me (manmanaskā).
They are my very svarūpa. Because they completely depend on me, I must console them
with a message that I will return.
yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte
So what is left for you to give these devotees of Vṛndāvana, whose homes, wealth,
friends, dear relations, bodies, children and very lives and hearts are all
dedicated only to you? (SB 10.14.35)
All the people of Vraja, such as Upananda and Śrīdāmā, should be pacified since
they take me as their life. Elders such as Upananda and friends like Śrīdāmā should
be consoled since they are the best of devotees. Nanda will say:
api smarati naḥ kṛṣṇo mātaram suhṛdaḥ sakhīn gopān vrajam cātma-nātham gāvo
vṛndāvanam girim
Does Kṛṣṇa remember us? Does he remember his mother and his friends and well-
wishers? Does he remember the cowherds and their village of Vraja, of which he is
the master? Does he remember the cows, Vṛndāvana forest and Govardhana Hill? SB
10.46.18
The following should be understood about those not mentioned (only his parents and
the gopīs were mentioned). Some who were to be consoled are included with Nanda.
Others were not consoled because of a certain reason, but they were peaceful.
In Gokula there are three types of prema: prema with predominance of longing
(parents and gopīs), prema with predominance of familiarity (friends) and prema
without discrimination (cows). That prema when it becomes intense, even elsewhere,
produces a direct appearance of Kṛṣṇa.
The friends and the cows think that Kṛṣṇa is actuallly present when he shows his
sphūrti. They think the sphūrti is his direct form since they cannot distinguish
the two. Those who are filled with longing however cannot trust even his directly
presence, what to speak of his showing a sphūrti. Later they have great doubt
because of intense longing. This is shown in the queens of Dvārakā when they play
with Kṛṣṇa in the water. Therefore only the gopīs and the parents among the
inhabitants of Vraja feel separation. Thus in verse 3 Kṛsṇa mentions them only.
iti samsmṛtya samsmṛtya nandaḥ kṛṣṇānurakta-dhīḥ aty-utkaṇṭho ’bhavat tūṣṇīm prema-

prasara-vihvalaḥ
Thus intensely remembering Kṛṣṇa again and again, Nanda Mahārāja, his mind
completely attached to the Lord, felt extreme anxiety and fell silent, overcome by
the strength of his love. (SB 10.46.27)
iti gopyo hi govinde gata-vāk-kāya-mānasāḥ kṛṣṇa-dūte samāyāte uddhave tyakta-

laukikāḥ
Thus speaking, the gopīs, whose words, bodies and minds were fully dedicated to
Lord Govinda, put aside all their regular work now that Kṛṣṇa’s messenger, Uddhava,
had arrived among them. (SB 10.47.9)
The cows whose prema was indiscriminate and the cowherd boys with familiarity
remained in Vraja expereincing a meeting with Kṛṣṇa as a sphūrti. The cows because
of their nature of less intelligence were convinced that Kṛsṇa was actually
present. The cowherd boys were firmly convinced that Kṛṣṇa would come from Mathurā
to join them. They would talk of this in private. Thus the joy of the cows is
described in verse 9. Thus only his parents and the gopīs had to be consoled with
care.
TEXT 15 bhojitam paramānnena samviṣṭam kaśipau sukham gata-śramam paryapṛcchat

pāda-samvāhanādibhiḥ
TRANSLATION After Uddhava had eaten first-class food, been seated comfortably on a
bed and been relieved of his fatigue by a foot massage and other means, Nanda
inquired from him as follows.
Servants massaged his feet.
TEXT 18 api smarati naḥ kṛṣṇo mātaram suhṛdaḥ sakhīn gopān vrajam cātma-nātham gāvo
vṛndāvanam girim
TRANSLATION Does Kṛṣṇa remember us? Does he remember his mother and his friends and
well-wishers? Does he remember the cowherds and their village of Vraja, of which he
is the master? Does he remember the cows, Vṛndāvana forest and Govardhana Hill?
Suhrdaḥ indicates maternal uncles etc.
TEXT 29 tayor ittham bhagavati kṛṣṇe nanda-yaśodayoḥ vīkṣyānurāgam paramam nandam

āhoddhavo mudā
TRANSLATION Uddhava then joyfully addressed Nanda Mahārāja, having clearly seen the
supreme loving attraction he and Yaśodā felt for Kṛṣṇa, the Supreme Lord.
“Ah! This is my good fortune that I have seen such prema.” He spoke in joy, showing
only this joyful element, and not showing his distress at seeing their suffering.
Since he had a predominance of awareness of Kṛṣṇa’s greatness, he first appreciated
the greatness of their anurāga and not that portion which felt intense pain. But
the Lord would not have sent Uddhava if he thought he was not capable of pacifying
them in their portion manifesting distress.
TEXT 30 śrī-uddhava uvāca yuvām ślāghyatamau nūnam dehinām iha māna-da nārāyaṇe
’khila-gurau yat kṛtā matir īdṛśī
TRANSLATION Śrī Uddhava said: O respectable Nanda! Certainly you and mother Yaśodā
are the most praiseworthy persons in the entire world, since you have developed
such a loving attitude toward the shelter of Mahā-viṣṇu, Kṛṣṇa, who is greater than
the Lord of Vaikuṇṭha.
Thus in two verses, Uddhava, first encouraged them by describing Kṛṣṇa’s greatness,
taking advantage of similar statements from Nanda. Kṛṣṇa is the shelter (āyane) of
all the puruṣāvataras including Mahā-viṣṇu (nāra). He is greater than the Lord of
Vaikuṇṭha (akhila-gurau). He is the shelter hard to attain, most excellent, most
rare, and most auspicious. You are most praiseworthy since (yad) your minds are
able to control this shelter of Mahāviṣṇu who is greater than the Lord of Vaikuṇṭha
by your vātsalya-bhāva.
TEXT 31 etau hi viśvasya ca bīja-yonī rāmo mukundaḥ puruṣaḥ pradhānam anvīya

bhūteṣu vilakṣaṇasya jnānasya ceśāta imau purāṇau
TRANSLATION These two Lords, Mukunda and Balarāma, are each the cause of the
universe-the nimitta and upadāna cause. The independent, eternal lords enter the
hearts of living beings and control their awareness of Brahman.
They control the jīvas’ svarūpa consisting of pure consciousness alone

(vilakṣaṇaysa jnānasya). Or Uddhava described that Kṛṣṇa was the shelter of Viṣṇu
and greater that the Lord of Vaikuṇṭha.
Both of them, appearing separately, are the cause of the universe and cause of the
avatāras (ca). They enter into the jīvas, thus seeming to become limited, as
antaryāmī, and control the manifestation or non-manifestation of Brahman
(vilakṣaṇasya jnānasya).
atha vā bahunaitena kim jnātena tavārjuna viṣṭabhyāham idam kṛtsnam ekāmśena sthito
jagat
But what need is there, Arjuna, for all this detailed knowledge? With a single
fragment of myself I pervade and support this entire universe. (BG 10.42)
brahmaṇo hi pratiṣṭhāham
I am the basis of Brahman. (BG 14.27)
TEXTS 32 yasmin janaḥ prāṇa-viyoga-kāle kṣanam samāveśya mano viśuddham nirhṛtya

karmāśayam āśu yāti parām gatim brahma-mayo ’rka-varṇaḥ
TRANSLATION Anyone, even a person in an impure state, who absorbs his mind in Kṛṣṇa
for just a moment at the time of death, burns up all traces of sinful reactions and
immediately attains the spiritual world with a spiritual body, which is
selfilluminating.
Not seeing signs of satisfaction in Nanda and Yaśodā by his description, Uddhava
again described the two boys, with kaimutya, in two verses. If the jīva somehow or
other absorbs his mind, even impure (mano aviśuddham), in Kṛṣṇa,
he immediately attains the supreme goal—which manifests from the Lord’s svarūpa
(brahma-mayaḥ), a form of śuddha-sattva, a function of the cit-śakti. He attains a
spiritual body as an associate of the Lord. He does not attain something which
disappears like objects made of matter. He becomes effulgent like the sun —self-
illuminating, and with the ability to illuminate others. Similarly, the Lord is
described in the same way. Ādityavarṇām tamasaḥ parastāt: he is beyond prakṛti,
self-effulgent. (Śvetāśvatara Upaniṣad)
TEXTS 33 tasmin bhavantāv akhilātma-hetau nārāyaṇe kāraṇa-martya-mūrtau bhāvam

vidhattām nitarām mahātman kim vāvaśiṣṭam yuvayoḥ su-kṛtyam
TRANSLATION O great soul! You two have shown the highest anurāga to Kṛṣṇa, the
revealer of all forms of God and jīvas, the shelter of Mahā-viṣṇu, who appears in
human form. What remains for you to do?
Kṛṣṇa is the root form or revealer of all ātmās—all forms of the Lord and all jīvas
(akhilātma-hetau). The cause is Nārāyaṇa. “Does he have four arms?” He is Brahman
(kāraṇa) in human form (martya-mūrtau). You manifest anurāga (bhāvam) to him to the
highest degree (nitarām), more than Vasudeva and Devakī. TEXT 34 āgamiṣyaty
adīrgheṇa kālena vrajam acyutaḥ priyam vidhāsyate pitror bhagavān sātvatām patiḥ
TRANSLATION Infallible Kṛṣṇa, the Lord of the devotees, will soon return to Vraja
to satisfy his parents.
But still Nanda and Yaśodā did not become peaceful. Rather, by thinking of Kṛṣṇa’s
qualities when his excellence was praised, they became filled with pain. Seeing
them in this state, Uddhava then spoke, touched by their agony. He will respond
appropriately to you who are his parents. ye yathā mām prapadyante
tāms tathaiva bhajāmy aham: as the surrender to me I respond to them. (BG 4.11) He
will do this since, though he is Bhagavān, he is the protector of the devotees
(sātvatām patiḥ), fulfilling their desires.
TEXT 35 hatvā kamsam ranga-madhye pratīpam sarva-sātvatām yad āha vaḥ samāgatya
kṛṣṇaḥ satyam karoti tat
TRANSLATION Having killed Kamsa, the enemy of all the Yadus, in the wrestling
arena, Kṛṣṇa will now surely fulfill his promise to you by coming back.
Having killed Kamsa, he will fulfill his promise. Amara-koṣa says that satyam can
mean an oath.
TEXT 36 mā khidyatam mahā-bhāgau drakṣyathaḥ kṛṣṇam antike antar hṛdi sa bhūtānām

āste jyotir ivaidhasi
TRANSLATION O most fortunate ones, do not lament. You will see Kṛṣṇa again very
soon. He is present within you just as Paramātmā is in the hearts of all living
beings, or as fire lies dormant in wood.
Fearing that they could not tolerate even a little delay in Kṛṣṇa’s coming, Uddhava
then began teaching them, following the customary way of relieving lamentation.
TEXT 37 na hy asyāsti priyaḥ kaścin nāpriyo vāsty amāninaḥ nottamo nādhamo vāpi sa-
mānasyāsamo ’pi vā
TRANSLATION For him no one is especially dear or despicable, superior or inferior,

and yet he is not indifferent to anyone since he is free from false identity and
equal in all circumstances.
No one is dear or despicable for other reasons, but they become dear because of
their good qualities. Without those qualities he is neutral.
TEXT 39
na cāsya karma vā loke sad-asan-miśra-yoniṣu krīdārtham so ’pi sādhūnām

paritrāṇāya kalpate
TRANSLATION He has no karma. Yet to enjoy his pastimes and deliver his saintly
devotees, he manifests himself in different species.
But though he has this nature, he sees some as dear because of their devotional
qualities and sees others as detestable because of their violence to devotees.
Without judging that one form is good and another is bad, he appears in forms which
are suitable to protect those whom he has recognized as having devotional
qualities. “He can protect them just by his decision. What is the purpose in
displaying these different forms?” He does this for playing.
Padma Purāṇa says mad-bhaktānām vinodartham karomi vividhāḥ kriyāḥ: I engage in

various activities for the pleasure of my devotees.
The meaning is this. He is not contaminated by anything but good qualities are
attractive to him, since he is the crest jewel of all good qualities. The main item
of good qualities is to be fixed in Kṛṣṇa. Dharmaḥ projjhita-kaitav’ atra:
everything up to even liberation is rejected as cheating. (SB 1.1.2)
The attachment to the Lord is of various types caused by the various degrees of
attachment to him, caused by various degrees of prema for him. Prema is the sole
cause of that.
bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ prapadyamānasya

yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam
Devotion, direct experience of the Supreme Lord, and detachment from other things—
these three occur simultaneously for one who has taken shelter of Kṛṣṇa, in the
same way that pleasure, fullness of the stomach and relief from hunger are
experienced simultaneously, with each bite, for a person engaged in eating. (SB
11.2.42)
na karhicin mat-parāḥ śānta-rūpe nankṣyanti no me 'nimiṣo ledhi hetiḥ
yeṣām aham priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam
The devotees in the spiritual world are never deprived of any enjoyment. My wheel
of time does not afflict those devotees, for whom I am a lover, the ātmā, son,
friend, elder, companion or worshipable deity. (SB 3.25.38)
Because of your vātsaya-prema which is more intense than that of Vasudeva and
Devakī and others, without giving regard to them, he desires to protect you two. He
is attracted by your prema. He regards himself as only your son. Eager to reveal
suitable pastimes to you, he will return to Vraja. He has said to me “Dear gentle
Uddhava, go to Vraja and give pleasure to our parents.” (verse 3) He delivers the
devotees by his pastimes.
TEXT 40 sattvam rajas tama iti bhajate nirguṇo guṇān krīdann atīto ’pi guṇaiḥ
sṛjaty avan hanty ajaḥ
TRANSLATION Although beyond the three modes of material nature—goodness, passion

and ignorance—the Lord accepts association with them as his play. Thus the unborn
Supreme Lord utilizes the material modes to create, maintain and destroy.
The Lord is different from the guṇas which arise from him, and handles them by
proximity. Similarly the Lord is beyond the play of the guṇas, but plays in
delivering the devotees, causing creation through the guṇas by proximity. Lokavat
tu līlā-kaivalya: he performs actions for play, like people in this world. (Brahma-
sūtra 2.1.34)
TEXT 41 yathā bhramarikā-dṛṣṭyā bhrāmyatīva mahīyate citte kartari tatrātmā

kartevāham-dhiyā smṛtaḥ
TRANSLATION Just as a person who is whirling around perceives the ground to be

turning, one who is affected by false ego thinks himself the doer, when actually
only his mind is acting.
The jīva attributes direct agency to the Lord. An example is given.
TEXT 42
yuvayor eva naivāyam ātmajo bhagavān hariḥ sarveṣām ātmajo hy ātmā pitā mātā sa
īśvaraḥ
TRANSLATION The Supreme Lord is certainly not your son alone. Rather, since he is
the ātmā of all beings and the Lord, he is the son, father and mother.
After speaking of Kṛṣṇa’s ordinary powers in relation to the normal world, he

establishes the Lord’s special relationship with his parents, with special purpose.
TEXT 43 dṛṣṭam śrutam bhūta-bhavad-bhaviṣyat sthāsnuś cariṣṇur mahad alpakam ca

vinācyutād vastu tarām na vācyam sa eva sarvam paramātma-bhūtaḥ
TRANSLATION Nothing can be said to exist independent of Acyuta—nothing heard or

seen, nothing in the past, present or future, nothing moving or unmoving, great or
small. He alone is everything, for he is the basis of everything.
His being all ātmās is illustrated.
TEXT 44 evam niśā sā bruvator vyatītā nandasya kṛṣṇānucarasya rājan gopyaḥ

samutthāya nirūpya dīpān vāstūn samabhyarcya daudhīny amanthun
TRANSLATION While Kṛṣṇa’s messenger continued speaking with Nanda, the night ended,
O King. The women of the cowherd village rose from bed and, lighting lamps,
worshiped their household deities. Then they began churning the yogurt into butter.
The matter was not settled (evam). The gopīs referred to were ordinary cowherd
women.
TEXT 47 bhagavaty udite sūrye nanda-dvāri vrajaukasaḥ dṛṣṭvā ratham śātakaumbham

kasyāyam iti cābruvan
TRANSLATION When the powerful sun had risen, the people of Vraja noticed the golden
chariot in front of Nanda Mahārāja’s doorway. “Who does this belong to?” they
asked.
The men are described in this verse. The women are described later.
TEXT 49 kim sādhayiṣyaty asmābhir bhartuḥ prītasya niṣkṛtim tataḥ strīṇām

vadantīnām uddhavo ’gāt kṛtāhnikaḥ
TRANSLATION “Is he going to use our flesh to offer funeral oblations for his
master, who was so satisfied with his service?” As the women were speaking in this
way, Uddhava appeared, having finished his early-morning duties.
He searched out and went to a solitary place where the dearest gopīs of Kṛṣṇa
gathered daily with common sorrow.
Chapter Forty-seven
TEXTS 1–2 śrī-śuka uvāca tam vīkṣya kṛṣānucaram vraja-striyaḥ pralamba-bāhum nava-
kanja-locanam pītāmbaram puṣkara-mālinam lasanmukhāravindam parimṛṣṭa-kuṇdalam
su-vismitāḥ ko ’yam apīvya-darśanaḥ kutaś ca kasyācyuta-veṣa-bhūṣaṇaḥ iti sma

sarvāḥ parivavrur utsukās tam uttamaḥ-śloka-padāmbujāśrayam
TRANSLATION Śukadeva Gosvāmī said: The young women of Vraja became astonished upon
seeing Kṛṣṇa’s servant, who had long arms, whose eyes resembled a newly grown
lotus, who wore a yellow garment and a lotus garland, and whose lotuslike face
glowed with brightly polished earrings. “Who is this handsome man?” the gopīs
asked. “Where has he come from, and whom does he serve? He’s wearing Kṛṣṇa’s
clothes and ornaments!” Saying this, the gopīs eagerly crowded around Uddhava,
whose shelter was the lotus feet of Kṛṣṇa.
“The women of Vraja” refers to the dear gopīs in love with Kṛṣṇa, famous as the
best of women in Vraja.
TEXT 3 tam praśrayeṇāvanatāḥ su-sat-kṛtam sa-vrīda-hāsekṣaṇa-sūnṛtādibhiḥ rahasy

apṛcchann upaviṣṭam āsane vijnāya sandeśa-haram ramā-pateḥ
TRANSLATION Bowing their heads in humility, the gopīs duly honored Uddhava with
their shy, smiling glances and pleasing words. They took him to a quiet place,
seated him comfortably and began to question him, for they recognized him to be a
messenger from Kṛṣṇa, the master of the goddess of fortune.
They glanced at him with shyness and joy. They seated him in a solitary place,
since it would not be suitable to speak while persons of dissimilar mood were
present.
jayati te ’dhikam janmanā vrajaḥ śrayata indirā śaśvad atra hi dayita dṛśyatām
dikṣu tāvakās tvayi dhṛtāsavas tvām vicinvate
O beloved, by your birth the land of Vraja has become exceedingly glorious, and
thus Lakṣmī always resides here. Let our suffering be known to you. Offering
ourselves to you, we search for you everywhere. We maintain our lives only in the
hope of attaining you. (SB 10.31.1)
They manifested feelings on seeing the auspiciousness and wealth of Kṛṣṇa who was
the abode of even Lakṣmī, reflected in Uddhava. Thus he is called ramāpati.
TEXT 4 jānīmas tvām yadu-pateḥ pārṣadam samupāgatam bhartreha preṣitaḥ pitror

bhavān priya-cikīrṣayā
TRANSLATION [The gopīs said:] We know that you are the personal servant of Kṛṣṇa,
the chief of the Yadus, and that you have come here on the order of your master,
who
desires to give pleasure to his parents.
You came to please Kṛṣṇa’s parents, not out of love of us.
TEXT 5 anyathā go-vraje tasya smaraṇīyam na cakṣmahe snehānubandho bandhūnām muner

api su-dustyajaḥ
TRANSLATION We see nothing else he might consider worth remembering in these cow
pastures of Vraja. But the bonds of affection for one’s family members are
difficult to break, even for a sage.
The quality of his parents is that they remember him out of affection, though he
does not remember them. TEXTS 9–10 iti gopyo hi govinde gata-vāk-kāya-mānasāḥ
kṛṣṇa-dūte samāyāte uddhave tyakta-laukikāḥ
gāyantyaḥ prīya-karmāṇi rudantyaś ca gata-hriyaḥ tasya samsmṛtya samsmṛtya yāni

kaiśora-bālyayoḥ
TRANSLATION Thus speaking, the gopīs, whose words, bodies and minds were fully
dedicated to Govinda, put aside all their regular work now that Kṛṣṇa’s messenger,
Uddhava, had arrived among them. Constantly remembering the activities their
beloved Kṛṣṇa had performed in his childhood and youth, they sang about them and
cried without shame.
In separation, having their previous attraction to Govinda, they gave up their

daily activities. When Uddhava came they began singing about his activities.
TEXT 11 kācin madhukaram dṛṣṭvā dhyāyantī kṛṣṇa-sangamam priya-prasthāpitam dūtam

kalpayitvedam abravīt
TRANSLATION One of the gopīs, while meditating on her previous association with
Kṛṣṇa, saw a honeybee before her and imagined it to be a messenger sent by her
beloved. Thus she spoke as follows.
This “someone (kācit)” is the most beloved, Śrī Rādhā. Her name is directly
mentioned in Vāsanā-bhāṣya. The Vāsana-bhāṣya says:
gopyaḥ papracchur uṣasi kṛṣṇānucaram uddhavam hari-līlā-vihārāmś ca tatraikām

rādhikām vinā rādhā tad-bhāva-samlīnā vāsanāyā virāmitā sakhībhiḥ sābhyādhāc
chuddha-vijnāna-guṇa-jṛmbitam ījyānte-vāsinām veda-caramāmśa-vibhāvanaiḥ
In the morning the gopīs asked Uddhava, the servant of Kṛṣṇa, about his pastimes in
the absence of Rādhā. Absorbed in her love for him, giving up all other thoughts,
she spoke citra-jalpa with her sakhīs, using examples from the Upaniṣads which are
worshipped by the sections on karma, and reveal pure knowledge.
Previously to this, Rādhā showed remorse (nirveda), which at root was a bhāva
composed of affection and anger. She then gave up all desires on considering that
she was about to die. She gave up all hope of meeting him again. Not able to
tolerate such news, not seeing a way to overcome the suffering, even by taking
another body to stop the suffering, she thought that liberation would be better.
She thus spoke, using examples from the Upaniṣads, with speech filled with pure
knowledge. . She did not do this alone, but with her sakhīs.
Or veda-caramāmśa can also mean the Vedas, which reveal similar bhāvas as hers. She
gave up all other bhāvas (vāsanayā). Śuddha-vijnāna-guṇa-jṛmbitam means “with
anubhāvas.” Yam sarve veda āmananti, mumukṣavo brahmavādinaś ca: the Vedas,
liberated souls and knowers of Brahman, praise this love. (Kaṭha Upaniṣad) General
bhakti is praised, being superior to liberation. Vānchanti yad bhava-bhiyo munayo
vayam ca: their pure love is hankered after by those who fear material existence,
by great sages, and by ourselves as well. (SB 10.47.58) The general love shown by
the gopīs is desired by all people.
ity acyutānghrim bhajato 'nuvṛttyā bhaktir viraktir bhagavat-prabodhaḥ bhavanti vai

bhāgavatasya rājams tataḥ parām śāntim upaiti sākṣāt
O King! The devotee who worships the lotus feet of the infallible Lord with
constant endeavor achieves unflinching devotion, detachment and experience of the
Lord. He achieves supreme happiness. (SB 11.2.43)
Thus from bhakti arises the anubhāvas. Gradually he became manifest.
TEXT 12 gopy uvāca madhupa kitava-bandho mā spṛśanghrim sapatnyāḥ kuca-vilulita-

mālā-kunkuma-śmaśrubhir naḥ vahatu madhu-patis tan-māninīnām prasādam yadu-sadasi
vidambyam yasya dūtas tvam īdṛk
TRANSLATION The gopī said: O honeybee, O friend of a cheater, don’t touch my feet
with your whiskers, which are smeared with the kunkuma that rubbed onto Kṛṣṇa’s
garland when it was crushed by the breasts of a rival lover! Let Kṛṣṇa satisfy the
women of Mathurā. One who sends a messenger like you will certainly be ridiculed in
the Yadus’ assembly.
He has some rival woman (sapatnyaḥ), the chief among many with whom he enjoys today
or tomorrow.
TEXT 13 sakṛd adhara-sudhām svām mohinīm pāyayitvā sumanasa iva sadyas tatyaje
’smān bhavādṛk paricarati katham tat-pāda-padmam nu padmā hy api bata hṛta-cetā hy
uttamaḥ-śloka-jalpaiḥ
TRANSLATION After making us drink the enchanting nectar of his lips only once,
Kṛṣṇa suddenly abandoned us, just as you might quickly abandon some flowers. How is
it, then, that Goddess Padmā willingly serves his lotus feet? Alas! The answer must
certainly be that her mind has been stolen away by his deceitful words.
jayati te ’dhikam janmanā vrajaḥ śrayata indirā śaśvad atra hi dayita dṛśyatām
dikṣu tāvakās tvayi dhṛtāsavas tvām vicinvate
O beloved, by your birth the land of Vraja has become exceedingly glorious, and
thus Lakṣmī always resides here. Let our suffering be known to you. Offering
ourselves to you, we search for you everywhere. We maintain our lives only in the
hope of attaining you. (SB 10.31.1)
Remembering how Lakṣmī serves him in Vṛndāvana, they wonder in pity how she can
succeed, on recalling his actions in Vraja. She explains the cause (his cheating)
and strengthens her anger.
TEXT 14 kim iha bahu ṣad-anghre gāyasi tvam yadūnām adhipatim agṛhāṇām agrato naḥ
purāṇam vijaya-sakha-sakhīnām gīyatām tat-prasangaḥ kṣapita-kuca-rujas te
kalpayantīṣṭam iṣṭāḥ
TRANSLATION O bee, why do you sing here so much about the Lord of the Yadus, in
front of us homeless people? These topics are old news to us. Better you sing about
that friend of Arjuna in front of his new girlfriends. He has relieved the burning
desire in their breasts. Those ladies will surely give you the charity you are
begging.
You should sing about him in front of the girl friends of the friend of the person
who subdues everyone (vijaya). Having given us up, he controls hundreds of city
women as the ruler of the Yadus and relieves the desire in their hearts, which is
continual.
TEXT 15 divi bhuvi ca rasāyām kāḥ striyas tad-durāpāḥ kapaṭa-rucira-hāsa-bhrū-

vijṛmbhasya yāḥ syuḥ caraṇa-raja upāste yasya bhūtir vayam kā api ca kṛpaṇa-pakṣe
hy uttamaḥ-śloka-śabdaḥ
TRANSLATION In heaven, on earth or in the subterranean sphere, what women are

unavailable to him? He simply arches his eyebrows and smiles with deceptive charm,
and they all become his. The supreme goddess herself worships the dust of his feet,
so what is our position in comparison? But at least those who are wretched can
chant his name, Uttamaḥśloka.
She gives up her pretense of anger suddenly because of the nature of unmāda
and acts like a remorseful woman (kalahāntā) after her lover has left. She speaks
with sarcasm in calling him deceptive, cheating other persons.
TEXT 17 mṛgayur iva kapīndram vivyadhe lubdha-dharmā striyam akṛta virūpām strī-
jitaḥ kāma-yānām balim api balim attvāveṣṭayad dhvānkṣa-vad yas tad alam asita-
sakhyair dustyajas tat-kathārthaḥ
TRANSLATION Like a hunter, he cruelly shot the king of the monkeys with arrows.
Because he was conquered by a woman, he disfigured another woman who came to him
with lusty desires. And even after consuming the gifts of Bali Mahārāja, he bound
him up with ropes as if he were a crow. So let us give up all friendship with this
dark-complexioned boy, even if we can’t give up talking about him.
Asita means the dark person. Let us give up our friendships with the dark person.
He is hard to give up. His nature is completely bewitching.
TEXT 18 yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭsakṛd-adana-vidhūta-dvandva-dharmā
vinaṣṭāḥ sapadi gṛha-kuṭumbam dīnam utsṛjya dīnā bahava iha vihangā bhikṣu-caryām
caranti
TRANSLATION To hear about the pastimes that Kṛṣṇa regularly performs is nectar for
the ears. For those who relish just a single drop of that nectar, even once, their
dedication to material duality is ruined. Many such persons have suddenly given up
their wretched homes and families and, themselves becoming wretched, traveled here
to Vṛndāvana to wander about like birds, begging for their living.
Those pastimes, favorable activities (anucarita-līḷā), playing at will as in his

infant years, are nectar for the ear, but not for the mind: first they give
happiness and then transform into sorrow. A small drop of the pastimes destroys
enjoyment of duality. Instead of dīnāḥ sometimes dhīrāḥ is seen. They become
undisturbed by suffering or are hard hearted.
TEXT 20 priya-sakha punar āgāḥ preyasā preṣitaḥ kim
varaya kim anurundhe mānanīyo ’si me ’nga nayasi katham ihāsmān dustyaja-dvandva-
pārśvam satatam urasi saumya śrīr vadhūḥ sākam āste
TRANSLATION O friend of my dear one, has my beloved sent you here again? I should
honor you, friend, so please choose whatever boon you wish. But why have you come
back here to take us to him, who finds it difficult to give up his relationships in
Mathurā? After all, gentle bee, his consort is the goddess Śrī, and she is always
with him, staying upon his chest.
She resides on his chest with great happiness (sākam). This refers to the golden
line on his chest.
TEXT 24 dāna-vrata-tapo-homa japa-svādhyāya-samyamaiḥ śreyobhir vividhaiś cānyaiḥ

kṛṣṇe bhaktir hi sādhyate
TRANSLATION Devotional service unto Kṛṣṇa is attained by charity, strict vows,

austerities, fire sacrifices, japa, study of Vedic texts, controlling the senses
and by the performance of many other auspicious practices.
The same is expressed as follows:
gopyaḥ kim ācarad ayam kuśalam sma veṇur dāmodarādhara-sudhām api gopikānām bhunkte
svayam yad avaśiṣṭa-rasam hradinyo hṛṣyat-tvaco ‘śru mumucus taravo yathāryaḥ
My dear gopīs! What auspicious activities must the flute have performed to enjoy
the nectar of Dāmodara’s lips independently and leave only a taste for us gopīs,
for whom that nectar is actually meant! The rivers have their hairs standing on end
and its relatives the trees shed tears of pleasure just as forefathers shed tears
of joy on seeing the good fortune of their descendants. (SB 10.21.9)
Bhakti, a taste of hearing about the Lord and other process, unto Bhagavān Kṛṣṇa,
is accomplished when these processes are offered to the Lord.
TEXT 25 bhagavaty uttamaḥ-śloke bhavatībhir anuttamā bhaktiḥ pravartitā diṣṭyā

munīnām api durlabhā
TRANSLATION By your great fortune you have established an unexcelled standard of

pure devotion for the Lord, most worthy of praise—a standard even the sages can
hardly attain.
Your bhakti consisting of mahā-bhāva is nitya-siddha. How can one praise it enough?
However it should be praised as auspicious for all people by teaching it to them.
This bhakti, producing auspiciousness is spread by your conduct in various verses.
TEXT 26 diṣṭyā putrān patīn dehān sva-janān bhavanāni ca hitvāvṛnīta yūyam yat
kṛṣṇākhyam puruṣam param
TRANSLATION It is good fortune that you have left your sons, husbands, bodily
comforts, relatives and homes in favor of the supreme Brahman in human form, who is
known as Kṛṣṇa.
This verse explains how bhakti is spread through their actions.
TEXT 27 sarvātma-bhāvo ’dhikṛto bhavatīnām adhokṣaje viraheṇa mahā-bhāgā mahān me

’nugrahaḥ kṛtaḥ
TRANSLATION You possess the highest prema for the Lord, O most glorious gopīs. Your
separation from Kṛṣṇa is a display of mercy to me.
You have the all bhāvas up to mahābhāva (sarvātma-bhāvaḥ) for the Lord since you
are complete. Prema, continually appearing, is established (adhikṛtaḥ) by you: it
controls him. I think that separation has appeared externally in order to give
mercy to me by showing the greatness of your prema. Virahena is the subject.
TEXT 29 śrī-bhagavān uvāca bhavatīnām viyogo me na hi sarvātmanā kvacit yathā

bhūtāni bhūteṣu kham vāyv-agnir jalam mahī tathāham ca manaḥ-prāṇa- bhūtendriya-
guṇāśrayaḥ
TRANSLATION The Supreme Lord said: You are never actually separated from me, for I
am the Soul of all creation. Just as the elements of nature—ether, air, fire, water
and earth—are present in every created thing, so I am present within everyone’s
mind, life air and senses, and also within the physical elements and the modes of
material nature.
The apparent meaning of the message is instructions on jnāna. Though this first
meaning is used to hide another secret meaning, it appears to pacify lamentation
according to conventional means. But even then, worrying that the gopīs would reach
the highest level of longing when realizing only his sphūrti in that experience, he
decided there should be a third meaning concerning their eternal pastimes.
Realizing this, they would immediately become peaceful. The third meaning is
explained in Kṛṣṇa Sandarbha.
Here is the second meaning. Just as I am the shelter of all elements, I am the
shelter of all your qualities I dwell within you and appear within.
TEXT 49 saric-chaila-vanoddeśā gāvo veṇu-ravā ime sankarṣaṇa-sahāyena

kṛṣṇenācaritāḥ prabho
TRANSLATION Dear Uddhava, when Kṛṣṇa was here in the company of Balarāma, he served
all these rivers, hills, forests, cows and flute sounds.
Even now some cowherds play the flute. These sounds which occur as a sphūrti seem
to be actually present (ime).
TEXT 50 punaḥ punaḥ smārayanti nanda-gopa-sutam bata śrī-niketais tat-padakair

vismartum naiva śaknumaḥ
TRANSLATION All these remind us constantly of Nanda’s son. Because we see Kṛṣṇa’s
footprints, which are marked with fine symbols, we can never forget him.
All these item make us constantly remember Kṛṣṇa with intensity (punaḥ punaḥ).
TEXT 53 śrī-śuka uvāca tatas tāḥ kṛṣṇa-sandeśair vyapeta-viraha-jvarāḥ uddhavam

pūjayām cakrur jnātvātmānam adhokṣajam
TRANSLATION Śukadeva Gosvāmī continued: Kṛṣṇa’s messages having relieved their

fever of separation, the gopīs then worshiped Uddhava, recognizing him as non-
different from their Lord, Kṛṣṇa.
They understood from the teachings that Kṛṣṇa (adhokṣaja) was Paramātmā.
TEXT 54 uvāsa katicin māsān gopīnām vinudan śucaḥ kṛṣṇa-līlā-kathām gāyan ramayām
āsa gokulam
TRANSLATION Uddhava remained there for several months, dispelling the gopīs’ sorrow
by chanting the topics of Kṛṣṇa’s pastimes. Thus he brought joy to all the people
of Gokula.
When they forgot, on seeing the external world, Uddhava repeated instructed them.
In this way their sorrow was dispelled (vinudan). It is understood that Nanda and
Yaśodā also received instruction and had their grief dispelled. All the other
people of Vraja as well perceived Kṛṣṇa’s sphūrti as his direct presence. They all
sang about Kṛṣṇa’s pastimes in Mathurā and Gokula and were satisfied.
TEXT 56 sarid-vana-giri-droṇīr vīkṣan kusumitān drumān kṛṣṇam samsmārayan reme

hari-dāso vrajaukasām
TRANSLATION That servant of Kṛṣṇa was satisfied by giving them direct association
with Kṛṣṇa and seeing the rivers, forests, mountains, valleys and flowering trees
of Vraja.
He made them remember Kṛṣṇa completely (samsmārayan).
TEXT 57 dṛṣṭvaivam-ādi gopīnām kṛṣṇāveśātma-viklavam uddhavaḥ parama-prītas tā

namasyann idam jagau
TRANSLATION Seeing how the gopīs were always showing extreme symptoms because of
their total absorption in Kṛṣṇa, Uddhava was supremely pleased. Offering them all
respect, he sang as follows.
Every day, in coming and going, remaining at some distance from the gopīs, he would
sing.
TEXT 60 nāyam śriyo ’nga u nitānta-rateḥ prasādaḥ svar-yoṣitām nalina-gandha-rucām

kuto ’nyāḥ rāsotsave ’sya bhuja-daṇda-gṛhīta-kaṇṭhalabdhāśiṣām ya udagād vraja-
vallabhīnām
TRANSLATION When Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were
embraced by the arms of the Lord. This favor was never bestowed upon the goddess of
fortune, though she was intensely attracted to him, or to other consorts in the
spiritual world whose bodily luster and aroma resemble the lotus flower. And what
to speak of worldly women?
The gopīs attained what Lakṣmī could not attain.
TEXT 65 tam nirgatam samāsādya nānopāyana-pāṇayaḥ nandādayo ’nurāgeṇa prāvocann

aśru-locanāḥ
. TRANSLATION As Uddhava was about to leave, Nanda and the others approached him
bearing various items of worship. With tears in their eyes they addressed him as
follows with anurāga.
This verse describes Uddhava mounting his chariot. Uddhava went to the entrance of
Vraja in order to mount his chariot. They approached him when he was there.
TEXT 66 manaso vṛttayo naḥ syuḥ kṛṣṇa pādāmbujāśrayāḥ vāco ’bhidhāyinīr nāmnām
kāyas tat-prahvaṇādiṣu
TRANSLATION [Nanda and the other cowherds said:] May our mental functions always
take shelter of Kṛṣṇa’s lotus feet, may our words always chant his names, and may
our bodies always bow down to him and serve him.
Since the previous verse mentioned that they spoke with anurāga, the words of this
verse are spoken with anurāga, not with the conception that Kṛṣṇa was the Supreme
Lord. After considering the talks with a predominance of respect for Kṛṣṇa as the
Lord, they express their true feelings with words seeming to agree with this
conception, while indicating their extreme internal grief, in two verses. If you
consider Kṛṣṇa to be the Supreme Lord, and he is hard for us to attain, all our
functions should concentrate upon him. We should not be indifferent to him.
TEXT 67 karmabhir bhrāmyamāṇānām yatra kvāpīśvarecchayā mangalācaritair dānai ratir

naḥ kṛṣṇa īśvare
TRANSLATION Wherever we are made to wander about this world by the Supreme Lord’s
will, in accordance with the reactions to our fruitive work, may our good works and
charity always grant us love for Kṛṣṇa.
May we have attraction for Kṛṣṇa alone, who has the form of the Lord through our
good works. We are made to wander by the will of the Lord, according to our
natures. TEXT 68 evam sabhājito gopaiḥ kṛṣṇa-bhaktyā narādhipa uddhavaḥ punar
āgacchan mathurām kṛṣṇa-pālitām
TRANSLATION [Śukadeva Gosvāmī continued:] O ruler of men, thus honored by the

cowherd men by the śakti of Kṛṣṇa, Uddhava went back to the city of Mathurā, which
was under Kṛṣṇa’s protection.
Kṛṣṇa-bhaktyā means by Kṛṣṇa’s śakti. Why did he return to Mathurā? Mathurā was
protected by Kṛṣṇa. How would it be possible for him to protect Mathurā without his
dearest servant Uddhava?
Chapter Forty-eight
TEXT 1 śrī-śuka uvāca atha vijnāya bhagavān sarvātmā sarva-darśanaḥ sairandhryāḥ

kāma-taptāyāḥ priyam icchan gṛham yayau
TRANSLATION Śukadeva Gosvāmī said: Next, after assimilating Uddhava’s report,

Kṛṣṇa, the soul of all beings and seer of everything, desired to satisfy the
serving girl Trivakrā, who was troubled by desire. Thus he went to her house.
After Uddhava had returned, understanding that Gokula has been pacified, though he
sees everything, Kṛṣṇa desired to satisfy Trivakrā.
TEXT 4 tathoddhavaḥ sādhutayābhipūjito nyaṣīdad urvyām abhimṛśya cāsanam kṛṣṇo ’pi

tūrṇam śayanam mahā-dhanam viveśa lokācaritāny anuvrataḥ
TRANSLATION Uddhava was also worshipped properly, but he simply touched his seat
and sat on the floor. Then Kṛṣṇa, imitating the manners of human society, quickly
made himself comfortable on a luxurious bed.
Uddhava sat on the floor because of respect for his master who was present.
TEXT 8 saivam kaivalya-nātham tam prāpya duṣprāpyam īśvaram anga-rāgārpaṇenāho

durbhagedam ayācata
TRANSLATION Having thus gotten the inaccessible Supreme Lord by the simple act of
offering him body ointment, unfortunate Trivakrā submitted to the bestower of
bhakti the following request.
Her actions are described in two verses.
TEXT 10 tasyai kāma-varam dattvā mānayitvā ca māna-daḥ sahoddhavena sarveśaḥ sva-

dhāmāgamad ṛddhimat
TRANSLATION Promising her the fulfillment of this desire, considerate Kṛṣṇa, Lord
of all beings, paid Trivakrā his respects and then returned with Uddhava to his own
supremely opulent residence.
He gave her the boon she desires (kāma-varam). “I will come and enjoy with you.”
TEXTS 13–14 sa tān nara-vara-śreṣṭhān ārād vīkṣya sva-bāndhavān pratyutthāya

pramuditaḥ pariṣvajyābhinandya ca
nanāma kṛṣṇam rāmam ca sa tair apy abhivāditaḥ pūjayām āsa vidhi-vat kṛtāsana-
parigrahān
TRANSLATION Akrūra stood up in great joy when he saw them, his own relatives and
the greatest of exalted personalities, coming from a distance. After embracing them
and greeting them, Akrūra bowed down to Kṛṣṇa and Balarāma and was greeted by them
in return. Then, when his guests had taken their seats, he worshiped them in
accordance with scriptural rules.
Kṛṣṇa showed friendliness towards Akrūra similar to his friendship with the
Pāṇdavas in going to their house. Akrūra responded in a similar manner from the
beginning of the visit. Later, treating them as guests while taking support of his
bhakti, after realizing their powers with manifestation of their natures, he
offered respects to Kṛṣṇa and Balarāma.
TEXT 22 dehādy-upādher anirūpitatvād bhavo na sākṣān na bhidātmanaḥ syāt niystato

na bandhas tava naiva mokṣaḥ syātām nikāmas tvayi no ’vivekaḥ
TRANSLATION
Since it has never been demonstrated that you are covered by material, bodily
designations, it must be concluded that for you there is neither birth in a literal
sense nor any duality. Therefore you never undergo bondage or liberation, and if
you appear to, it is only because of your desire that we see you in that way, or
simply because of our lack of discrimination.
You appear like this because of the desires (nikāmaḥ) of dear devotees such as us.
When you develop desires arising from a special type of prema, your pastimes such
as this appear. The pastime of being bound up arose because of Yaśodā’s parental
mood and special desires during his childhood. We do not have discriminating
ability to seeing the Lord’s powers.
TEXT 30 bhavad-vidhā mahā-bhāgā niṣevyā arha-sattamāḥ śreyas-kāmair nṛbhir nityam

devāḥ svārthā na sādhavaḥ
TRANSLATION Exalted souls like you are the true objects of service and the most
worshipable authorities for those who desire the highest good in life. Devatās are
generally concerned with their own interests, but saintly devotees never are.
The plural is used (śreyas-kāmaiḥ) to indicate the goals of liberation and bhakti.
Other than the Lord and his devotees, others such as devatās do not have such
power. Besides giving meager results, there is another fault in the devatās.
TEXT 31 na hy am-mayāni tīrthāni na devā mṛc-chilā-mayāḥ te punanty uru-kālena

darśanād eva sādhavaḥ
TRANSLATION No one can deny that there are holy places with sacred rivers, or that
the devatās appear in deity forms made of earth and stone. But these purify the
soul only after a long time, whereas saintly persons purify just by being seen.
To serve devotees directly is not the same as serving ordinary devatās directly,
though even that is rare. Serving deity forms of the devatās is even less valuable
than serving them directly. And serving ordinary tīrthas is similar. The deity
forms of the devatās and the deities of the tīrthas purify a person of impurities
of the heart only after a long time.
Chapter Forty-nine
TEXT 14 śrī-śuka uvāca ity anusmṛtya sva-janam kṛṣṇam ca jagad-īśvaram prārudad

duḥkhitā rājan bhavatām prapitāmahī
TRANSLATION Śukadeva Gosvāmī said: Thus meditating on her family members and also
on Kṛṣṇa, the Lord of the universe, your great-grandmother Kuntīdevī began to cry
out in grief, O King.
Remembering Kṛṣṇa as the lord of the universe and her relative, she cried.
Chapter Fifty
TEXTS 5–6 nirīkṣya tad-balam kṛṣṇa udvelam iva sāgaram sva-puram tena samruddham
sva-janam ca bhayākulam
cintayām āsa bhagavān hariḥ kāraṇa-mānuṣaḥ tad-deśa-kālānuguṇam svāvatāra-

prayojanam
TRANSLATION When Kṛṣṇa, full of all powers, the cause of all elements and
possessing a human-like form, saw Jarāsandha’s assembled army surrounding his city
like a great ocean overflowing its shores, and when he saw how this army was
striking fear into his subjects, he considered what was suitable according to the
time, place and specific purpose of his current incarnation.
Kṛṣṇa has a human form but is the cause of everything. He does not have a material
form. He is shown to possess śaktis like omniscience, though his pastime is to
appear as a human.
TEXTS 7–8 haniṣyāmi balam hy etad bhuvi bhāram samāhitam māgadhena samānītam
vaśyānām sarva-bhūbhujām
akṣauhiṇībhiḥ sankhyātam bhaṭāśva-ratha-kunjaraiḥ māgadhas tu na hantavyo bhūyaḥ

kartā balodyamam
TRANSLATION [The Supreme Lord thought:] Since it is such a burden on the earth, I
will destroy Jarāsandha’s army, consisting of akṣauhiṇīs of foot soldiers, horses,
chariots and elephants, which the King of Māgadha has assembled from all
subservient kings and brought together here. But Jarāsandha himself should not be
killed, since in the future he will certainly assemble another army (which should
also be destroyed).
Vaśyānām means they were under his control. However the Pāṇdavas and Bhīṣma were
not there.
TEXT 11 evam dhyāyati govinda ākāśāt sūrya-varcasau rathāv upasthitau sadyaḥ sa-
sūtau sa-paricchadau
TRANSLATION [Śukadeva Gosvāmī continued:] As Kṛṣṇa, protector of the earth, was

thinking in this way, two chariots as effulgent as the sun suddenly descended from
the sky. They were complete with drivers and equipment.
From beyond the ether, from Mahā-vaikuṇṭha (ākāśāt) two chariots appeared.
TEXT 12 āyudhāni ca divyāni purāṇāni yadṛcchayā dṛṣṭvā tāni hṛṣīkeśaḥ sankarṣaṇam

athābravīt
TRANSLATION Eternal divine weapons also appeared spontaneously. Seeing these,

Kṛṣṇa, Lord of the senses, addressed Sankarṣaṇa.
Though Kṛṣṇa was capable of doing everything without words (hṛṣīkeṣaḥ), he spoke to
Balarāma who could destroy everything (sankarṣaṇam) just by his glance. He spoke
using logic while being under the influence of his variegated pastimes (atha).
TEXT 29 sthity-udbhavāntam bhuvana-trayasya yaḥ samīhite ’nanta-guṇaḥ sva-līlayā
na tasya citram para-pakṣa-nigrahas tathāpi martyānuvidhasya varṇyate
TRANSLATION For him who orchestrates the creation, maintenance and destruction of
the three worlds and who possesses unlimited spiritual qualities, it is hardly
amazing that he subdues insignificant opponents because he is playing a human role
in his pastimes.
Sthity-udbhavāntam means maintenance, creation and destruction.
TEXT 30 jagrāha viratham rāmo jarāsandham mahā-balaḥ hatānīkāvaśiṣṭāsum simhaḥ

simham ivaujasā
TRANSLATION Powerful Jarāsandha, with his chariot lost and all his soldiers dead,
was left with only his breath. At that point Balarāma forcibly seized the powerful
warrior, just as one lion takes hold of another lion. Vaiṣṇava-toṣaṇī:
Hear another such pastime. Ojasā means “with speed.” As a lion grabs another lion,
playing the human pastimes, Balarāma seized Jarāsandha, as a human seizes another
human. He used strength (mahābalaḥ) to counter Jarāsandha’s strength, not his
powers as the Lord. Instead of mahābalaḥ sometimes mahābalam is seen.
TEXT 49 iti sammantrya bhagavān durgam dvādaśa-yojanam antaḥ-samudre nagaram

kṛtsnādbhutam acīkarat
TRANSLATION After thus discussing the matter with Balarāma, the Lord had a fortress
measuring twelve yojanas in built within the sea. Inside that fort he had a city
built containing all kinds of wonderful things.
He had a city manifested (acīkarat).
TEXTS 50–53 dṛśyate yatra hi tvāṣṭram vijnānam śilpa-naipuṇam
rathyā-catvara-vīthībhir yathā-vāstu vinirmitam
sura-druma-latodyāna- vicitropavanānvitam hema-śṛngair divi-spṛgbhiḥ sphaṭikāṭṭāla-

gopuraiḥ
rājatārakuṭaiḥ koṣṭhair hema-kumbhair alankṛtaiḥ ratna-kūtair gṛhair hemair mahā-
mārakata-sthalaiḥ
vāstoṣpatīnām ca gṛhair vallabhībhiś ca nirmitam cātur-varṇya-janākīrṇam yadu-deva-

gṛhollasat
TRANSLATION In the construction of that city could be seen the full knowledge and
skill of craftsmanship of Viśvakarmā. There were wide avenues, commercial roads and
courtyards laid out on ample plots of land; there were splendid parks, and also
gardens stocked with trees and creepers from the heavenly planets. The gateway
towers were topped with golden turrets touching the sky, and their upper levels
were fashioned of crystal quartz. The gold-covered houses were adorned in front
with golden pots and on top with jeweled roofs, and their floors were inlaid with
precious emeralds. Beside the houses stood treasury buildings, warehouses, and
stables for fine horses, all built of silver and brass. Each residence had a
watchtower, and also a temple for its household deity. Filled with citizens of all
four social orders, the city was especially beautified by the palaces of Kṛṣṇa, the
Lord of the Yadus.
The city appeared to have all knowledge because of brahma-jnāna.
yad dharma-sūnor bata rājasūye nirīkṣya dṛk-svastyayanam tri-lokaḥ kārtsnyena

cādyeha gatam vidhātur arvāk-sṛtau kauśalam ity amanyata
At the rājasūya sacrifice of Yudhiṣṭhira, all the people of the universe, seeing
the form of the Lord which created auspiciousness in all directions, considered
that the skill of the creator in making the most beautiful objects in the recent
universe was nullified completely at that time. (SB 3.2.13)
This city was situated there eternally, with the four varṇas represented.
Chapter Fifty-one
TEXTS 1–6 śrī-śuka uvāca tam vilokya viniṣkrāntam ujjihānam ivodupam darśanīyatamam
śyāmam pīta-kauśeya-vāsasam
śrīvatsa-vakṣasam bhrājat kaustubhāmukta-kandharam pṛthu-dīrgha-catur-bāhum nava-

kanjāruṇekṣaṇam
nitya-pramuditam śrīmat su-kapolam śuci-smitam mukhāravindam bibhrāṇam sphuran-

makara-kuṇdalam
vāsudevo hy ayam iti pumān śrīvatsa-lānchanaḥ catur-bhujo ’ravindākṣo vana-māly

ati-sundaraḥ
lakṣaṇair nārada-proktair nānyo bhavitum arhati nirāyudhaś calan padbhyām yotsye

’nena nirāyudhaḥ
iti niścitya yavanaḥ prādravantam parān-mukham anvadhāvaj jighṛkṣus tam durāpam api
yoginām
TRANSLATION Śukadeva Gosvāmī said: Kālayavana saw the Lord come out from Mathurā
like the rising moon. The Lord was most beautiful to behold, with his dark-blue
complexion and yellow silk garment. Upon his chest he bore the mark of Śrīvatsa,
and the Kaustubha gem adorned his neck. His four arms were sturdy and long. He
displayed his ever-joyful lotus face, with eyes pink like lotuses, beautifully
effulgent cheeks, a pristine smile and glittering shark-shaped earrings. The
barbarian thought, “This person must indeed be Vāsudeva, since he possesses the
characteristics Nārada mentioned: he is marked with Śrīvatsa, he has four arms, his
eyes are like lotuses, he wears a garland of forest flowers, and he is extremely
handsome. He cannot be anyone else. Since he goes on foot and unarmed, I will fight
him without weapons.” Resolving thus, he ran after the Lord, who turned his back
and ran away. Kālayavana hoped to catch Kṛṣṇa, though great mystic yogīs cannot
attain him.
Ujjihānam means manifested. Though demons can see the Lord, they cannot experience
the sweetness of the Lord experienced by qualified persons. His beauty is described
to indicate the Lord’s attractiveness. Prādravantam means fleeing away. TEXT 8
palāyanam yadu-kule jātasya tava nocitam iti kṣipann anugato nainam

prāpāhatāśubhaḥ
TRANSLATION While chasing the Lord, the Yavana cast insults at him, saying “You
took birth in the Yadu dynasty. It’s not proper for you to run away!” But still
Kālayavana could not reach Kṛṣṇa, because his sinful reactions had not been
cleansed away.
Though he pursued Kṛṣṇa he could not touch him, since his offenses were not
destroyed.
TEXT 10 nanv asau dūram ānīya śete mām iha sādhu-vat iti matvācyutam mūdhas tam
padā samatādayat
TRANSLATION “So, after leading me such a long distance, now he is lying here like
some saint!” Thus thinking the sleeping man to be Kṛṣṇa, the deluded fool kicked
him with all his strength.
Mūdhaḥ means he was without power of good judgement.
TEXT 19 kālo balīyān balinām bhagavān īśvaro ’vyayaḥ prajāḥ kālayate krīdan paśu-
pālo yathā paśūn
TRANSLATION Inexhaustible time, stronger than the strong, is non-different from the
controlling Lord. Like a herdsman moving his animals along, time moves mortal
creatures as his pastime.
Time is called bhagavān since it is non-different from the Lord as his śakti.
TEXT 20 varam vṛṇīṣva bhadram te ṛte kaivalyam adya naḥ eka eveśvaras tasya
bhagavān viṣṇur avyayaḥ
TRANSLATION “All good fortune to you! Now please choose a benediction from us—
anything but liberation. Viṣṇu alone is capable of giving it, since he is endowed
with all powers and is inexhaustible.”
Kaivalyam means freedom from samsāra and attainment of the spiritual world.
TEXT 29 manye tvām deva-devānām trayāṇām puruṣarṣabham yad bādhase guhā-dhvāntam

pradīpaḥ prabhayā yathā
TRANSLATION I think you are the Supreme Lord among the three chief gods, since you
drive away the darkness of this cave as a lamp dispels darkness with its light.
Because of the Lord’s power, in order to reject many options, he first presented
the options.
TEXT 38 kāla-trayopapannāni janma-karmāṇi me nṛpa anukramanto naivāntam gacchanti
paramarṣayaḥ
TRANSLATION O King, the greatest sages enumerate my births and activities, which
take place throughout the three phases of time, but never do they reach the end of
them.
The greatest sages, even knowers of Vedānta, successively cannot count my birth,
names and qualities which appear in past, present and future (kālatrayopapannāni).
TEXT 53 bhavāpavargo bhramato yadā bhavej janasya tarhy acyuta sat-samāgamaḥ sat-
sangamo yarhi tadaiva sad-gatau parāvareśe tvayi jāyate matiḥ
TRANSLATION When the material life of a wandering soul has ceased, O Acyuta, he may
attain the association of your devotees. And when he associates with them, there
awakens in him devotion unto you--who take shelter of your devotees and are
independent of higher and lower beings.
It can be the fourth type of literary ornament called atiśayokti. Caturthī sā

kāraṇasya gaditam śīghra-kārītām vaktum kāryasya pūrvam uktau: the fourth
type is that in order to express the swift action of a cause, one may assert the
result before the cause.” Thus the real meaning is “Where there is association with
devotees, there is quick release from samsāra, because, where there is association,
one is able to fix one’s mind on you.” Or when those with knowledge attain
liberation, then the discerning persons attain association.
TEXT 55 na kāmaye ’nyam tava pāda-sevanād akincana-prārthyatamād varam vibho

ārādhya kas tvām hy apavarga-dam hare vṛṇīta āryo varam ātma-bandhanam
TRANSLATION O all-powerful one, I desire no boon other than service to your lotus
feet, the boon most eagerly sought by those who reject liberation as insignificant.
O Hari, what enlightened person who worships you, the giver of bhakti, would choose
a boon that causes his own bondage?
Worshipping or serving you who are permanent with some affection, what person can
accept a benediction which gives mere liberation? Accepting that benediction is a
cause of bondage.
TEXT 56 tasmād visṛjyāśiṣa īśa sarvato rajas-tamaḥ-sattva-guṇānubandhanāḥ

niranjanam nirguṇam advayam param tvām jnāpti-mātram puruṣam vrajāmy aham
TRANSLATION Therefore, O Lord, having put aside all objects of material desire,
which are bound to the modes of passion, ignorance and goodness, I am approaching
you, in human form, for shelter. You are not covered by mundane designations, are
beyond the guṇas, non-dual, and pure consciousness.
I reject all results (aśiśaḥ) completely, even liberation, which are contrary to
serving your feet. Even jnāna is in sattva and therefore a cause of bondage.
Service to your feet however is beyond the guṇas.
sāttviky ādhyātmikī śraddhā karma-śraddhā tu rājasī
tāmasy adharme yā śraddhā mat-sevāyām tu nirguṇā

Faith in ātmā is in sattva, faith in prescribed karma is in rajas, faith in
irreligious activities is in tamas, but faith in my devotional service is beyond
the guṇas. (SB 11.25.27)
I surrender to you, the Lord (puruṣam), the form of condensed knowledge

(jnaptimātram), since you are spotless, because you are beyond the guṇas
(nirguṇam), since you are advayam.
TEXT 63 janmany anantare rājan sarva-bhūta-suhṛttamaḥ bhūtvā dvija-varas tvam vai

mām upaiṣyasi kevalam
TRANSLATION O King, in your very next life you will become an excellent brāhmaṇa,
the greatest well-wisher of all creatures, and certainly come to me alone.
You attain me alone, as you desired and not something you did not desire such as
material powers. You will attain me with closeness (upa).
Chapter Fifty-two
TEXTS 16–17 bhagavān api govinda upayeme kurūdvaha vaidarbhīm bhīṣmaka-sutām śriyo
mātrām svayam-vare
pramathya tarasā rājnaḥ śālvādīmś caidya-pakṣa-gān paśyatām sarva-lokānām tārkṣya-

putraḥ sudhām iva
TRANSLATION O hero among the Kurus, the Supreme Lord, Govinda, married Bhīṣmaka’s
daughter, Vaidarbhī, who was a direct expansion of the goddess of fortune. The Lord
did this by her desire, and in the process he beat down Śālva and other kings who
took Śiśupāla’s side. Indeed, as everyone watched, Kṛṣṇa took Rukmiṇī just as
Garuda boldly stole nectar from the devatās.
She was Lakṣmī with perfect form (śriyo mātrām). TEXT 24 tām buddhi-lakṣaṇaudārya-
rūpa-śīla-guṇāśrayām kṛṣṇaś ca sadṛśīm bhāryām samudvodhum mano dadhe
TRANSLATION Kṛṣṇa knew that Rukmiṇī possessed intelligence, auspicious bodily

markings, beauty, proper behavior and all other good qualities. Concluding that she
would be a similar wife for him, he made up his mind to marry her.
As he was Svayam Bhagavān she was Svayam Bhagavatī. TEXT 32 asantuṣṭo ’sakṛl lokān
āpnoty api sureśvaraḥ akincano ’pi santuṣṭaḥ śete sarvānga-vijvaraḥ
TRANSLATION An unsatisfied brāhmaṇa wanders restlessly from one planet to another,

even if he becomes King of heaven. But a satisfied brāhmaṇa, though he may possess
nothing, rests peacefully, all his limbs free of distress.
Sarvānga-vijvaraḥ means he remains completely blissful. TEXT 41 śvo bhāvini tvam

ajitodvahane vidarbhān guptaḥ sametya pṛtanā-patibhiḥ parītaḥ nirmathya caidya-
magadhendra-balam prasahya mām rākṣasena vidhinodvaha vīrya-śulkām
TRANSLATION O unconquerable one, tomorrow when my marriage ceremony is about to

begin, you should arrive unseen in Vidarbha and surround yourself with the leaders
of your army. Then crush the forces of Caidya and Magadhendra and marry me in the
Rākṣasa style, winning me with your valor.
Tomorrow when my marriage ceremony is about to begin, you should arrive unseen in
Vidarbha and surround yourself with the leaders of your army. Marry me in the
Rākṣasa style, winning me with your valor.
TEXT 42 antaḥ-purāntara-carīm anihatya bandhūn tvām udvahe katham iti pravadāmy

upāyam pūrve-dyur asti mahatī kula-deva-yātrā yasyām bahir nava-vadhūr girijām
upeyāt
TRANSLATION Since I will be staying within the inner chambers of the palace, you
may wonder,
“How can I carry you away without killing some of your relatives?” But I shall
tell you a way: On the day before the marriage there is a grand procession to honor
the royal family’s deity, and in this procession the new bride goes outside the
city to visit Goddess Girijā.
There is a procession to show the new bride.
TEXT 43 yasyānghri-pankaja-rajaḥ-snapanam mahānto vānchanty umā-patir ivātma-

tamo-’pahatyai yarhy ambujākṣa na labheya bhavat-prasādam jahyām asūn vrata-kṛśān
śata-janmabhiḥ syāt
TRANSLATION O lotus-eyed one, great souls like Śiva hanker to bathe in the dust of
your lotus feet and thereby destroy their ignorance. If I cannot obtain your mercy,
I shall simply give up my vital force, which will have become weak from the severe
penances I will perform. Then, after hundreds of lifetimes of endeavor, I may
obtain your mercy.
Just as Śiva praises your lotus feet, if I do not attain your mercy in the form of
accepting me as your wife, then I will give up (jahyām) my life. I will die in
grief for hundreds of births in order to get your mercy.
TEXT 44 brāhmaṇa uvāca ity ete guhya-sandeśā yadu-deva mayāhṛtāḥ vimṛśya kartum yac
cātra kriyatām tad anantaram
TRANSLATION The brāhmaṇa said: This is the confidential message I have brought with
me, O Lord of the Yadus. Please consider what must be done in these circumstances,
and do it at once.
The message is secret because of its serious nature. Since there are many topics in
the message the plural is used (sandeśāḥ). The secret message indicates that he is
trustworthy and a good speaker. Kṛṣṇa should also act secretly so that Rukmiṇī will
not be ashamed among her friends. I have just brought the letter. Consider it with
gentleness in order to act according to its instructions. We
brāhmaṇas are straightforward but you are most intelligent. You cannot say that
you cannot act without consulting the Yadus since you are the Lord of the Yadus.
Their intelligence is dependent on the strength of your intelligence. What is
necessary should be done. It is not good to delay because of consultation when this
occasion has arisen.
Chapter Fifty-three
TEXT 26 evam cintayatī bālā govinda-hṛta-mānasā nyamīlayata kāla-jnā netre cāśru-

kalākule
TRANSLATION As she thought in this way, the young maiden, whose mind had been
stolen by Kṛṣṇa, closed her tear-filled eyes, remembering that there was still
time.
Unable to tolerate the delay she remained with her eyes closed.
TEXT 31 tam āgatam samājnāya vaidarbhī hṛṣṭa-mānasā na paśyantī brāhmaṇāya priyam

anyan nanāma sā
TRANSLATION Princess Vaidarbhī was overjoyed to learn of Kṛṣṇa’s arrival. Not

finding anything at hand suitable to offer the brāhmaṇa, she simply bowed down to
him.
Oblivious because of her satisfaction with the Lord, but grateful that the brāhmaṇa
had helped her, she offered respects to him. This indicated her service attitude to
him.
TEXTS 51–55 tām deva-māyām iva dhīra-mohinīm su-madhyamām kuṇdala-maṇditānanām

śyāmām nitambārpita-ratna-mekhalām vyanjat-stanīm kuntala-śankitekṣaṇām
śuci-smitām bimba-phalādhara-dyutiśoṇāyamāna-dvija-kunda-kudmalām
padā calantīm kala-hamsa-gāminīm sinjat-kalā-nūpura-dhāma-śobhinā
vilokya vīrā mumuhuḥ samāgatā yaśasvinas tat-kṛta-hṛc-chayārditāḥ yām vīkṣya te

nṛpatayas tad udāra-hāsavrīdāvaloka-hṛta-cetasa ujjhitāstrāḥ
petuḥ kṣitau gaja-rathāśva-gatā vimūdhā yātrā-cchalena haraye ’rpayatīm sva-śobhām

saivam śanaiś calayatī cala-padma-kośau prāptim tadā bhagavataḥ prasamīkṣamāṇā
utsārya vāma-karajair alakān apangaiḥ prāptān hriyaikṣata nṛpān dadṛśe ’cyutam ca

tām rāja-kanyām ratham ārurukṣatīm jahāra kṛṣṇo dviṣatām samīkṣatām
TRANSLATION Rukmiṇī appeared as enchanting as the Lord’s illusory potency, which

enchants even the sober and grave. Thus the kings gazed upon her virgin beauty, her
shapely waist, and her lovely face adorned with earrings. Her hips were graced with
a jewel-studded belt, her breasts were just budding, and her eyes seemed
apprehensive of her encroaching locks of hair. She smiled sweetly, her jasminebud
teeth reflecting the glow of her bimba-red lips. As she walked with the motions of
a royal swan, the effulgence of her tinkling ankle bells beautified her feet.
Seeing her, the assembled heroes were totally bewildered. Lust tore at their
hearts. Indeed, when the kings saw her broad smile and shy glance, they became
stupefied, dropped their weapons and fell unconscious to the ground from their
elephants, chariots and horses. On the pretext of the procession, Rukmiṇī displayed
her beauty for Kṛṣṇa alone. Slowly she advanced the two moving lotus-whorls of her
feet, awaiting the arrival of the Supreme Lord. With the fingernails of her left
hand she pushed some strands of hair away from her face and shyly looked from the
corners of her eyes at the kings standing before her. At that moment she saw Kṛṣṇa.
Then, while his enemies looked on, the Lord seized the princess, who was eager to
mount his chariot.
She possessed the māyā of Kṛṣṇa (deva-mayīm). This was the māyā of Kṛṣṇa
who shines (deva) with his variegated svarūpa for the devotees but appears like a
thunderbolt to the wrestlers in the arena. (SB 10.43.17) Sometimes some see him as
attractive in his svarūpa and sometimes some see him otherwise. Kṛṣṇa is the cause
of all attraction by his svarūpa. Her general characteristics are then described.
Her eyes were full of worry about her locks of hair, which would block her vision
of Kṛṣṇa when he appeared. Then the quality of her svarūpa is described, as the
reaction of various persons who saw her is described. She was waiting for the Lord
to take her away. Brushing aside her locks which fell over her eyes, blocking her
vision, she glanced at the assembled kings and became fearful. Then she saw Kṛṣṇa,
and gazed at him shyly. She appeared eager to mount his chariot (ārurukṣatīm).
Chapter Fifty-four
TEXT 14 tathāpy aham na śocāmi na prahṛṣyāmi karhicit kālena daiva-yuktena jānan

vidrāvitam jagat
TRANSLATION But still I never lament or rejoice, because I know this world is
driven by time and fate.
Previously he said it was the will of the Lord. Now he says it is time endowed with
karma. Because the karma of the jīva has no beginning at all, it has no end. A
particular aspect of time, composed of the Lord’s actions, produces the particulars
of karma.
TEXT 22 adyāham niśitair bāṇair gopālasya su-durmateḥ neṣye vīrya-madam yena svasā
me prasabham hṛtā
TRANSLATION “This wicked-minded cowherd boy has violently abducted my sister. But
today I will remove his pride in his prowess with my sharp arrows.”
The word gopālasya actually indicates his true form, showing respect for his great
powers.
TEXT 32
dṛṣṭvā bhrātṛ-vadhodyogam rukmiṇī bhaya-vihvalā patitvā pādayor bhartur uvāca

karuṇam satī
TRANSLATION Seeing Lord Kṛṣṇa ready to kill her brother, saintly Rukmiṇī was filled
with alarm. She fell at her husband’s feet and piteously spoke as follows.
After that seeing the situation, being wise (satī), knowing everything, she spoke.
TEXT 46 nātmano ’nyena samyogo viyogaś casataḥ sati tad-dhetutvāt tat-prasiddher

dṛg-rūpābhyām yathā raveḥ
TRANSLATION O intelligent lady, the soul never undergoes contact with or separation
from insubstantial, material objects, because the soul is the cause of matter’s
energy. Thus the soul resembles the sun, which neither comes in contact with nor
separates from the eye and form.
If that is so, how can the jīva touch matter? An example is given. The sun, a
devatā by birth, unfailing during day and night, does not have connection or
disconnection with the eye (sense organ) and form (sense object), the two śaktis
which reveal or hide the sun, since it never contacts them. O intelligent Rukmiṇī,
endowed with pure mind and joyful heart (sati)! Since you are the eternal Lakṣmī of
Kṛṣṇa, you have no relationship with Rukmī. You act in this manner only as a
pastime. And I teach according to pastimes also.
Chapter Fifty-five
TEXT 1 śrī-śuka uvāca kāmas tu vāsudevāmśo dagdhaḥ prāg rudra-manyunā dehopapattaye

bhūyas tam eva pratyapadyata
Śukadeva Gosvāmī said: Kāma-deva [Cupid], a vibhūti of Vāsudeva, had previously
been burned to ashes by Rudra’s anger. Now, to obtain a new body, he merged into
Pradumnya.
Two verses describe Pradumnya.
TEXTS 27–28 tam dṛṣṭvā jalada-śyāmam pīta-kauśeya-vāsasam pralamba-bāhum tāmrākṣam

su-smitam rucirānanam
sv-alankṛta-mukhāmbhojam nīla-vakrālakālibhiḥ kṛṣṇam matvā striyo hrītā nililyus

tatra tatra ha
TRANSLATION The women of the palace thought he was Kṛṣṇa when they saw his dark-
blue complexion the color of a rain cloud, his yellow silk garments, his long arms
and red-tinged eyes, his charming lotus face adorned with a pleasing smile, his
fine ornaments and his thick, curly blue hair. Thus the women became bashful and
hid themselves here and there.
His eyes were pink at the edges like lotus petals (tāmrākṣam—red eyes).
TEXT 40 yam vai muhuḥ pitṛ-sarūpa-nijeśa-bhāvās tan-mātaro yad abhajan raha-rūdha-

bhāvāḥ citram na tat khalu ramāspada-bimba-bimbe kāme smare ’kṣa-viṣaye kim utānya-
nāryaḥ
TRANSLATION It is not astonishing that the palace women, who should have felt
maternal affection for Pradyumna, privately felt ecstatic attraction for him as if
he were their own Lord. After all, the son exactly resembled his father. Pradyumna
was a perfect reflection of the beauty of Lord Kṛṣṇa, the shelter of the goddess of
fortune, and appeared before their eyes as Cupid himself. Since those on the level
of his mother felt attraction for Kṛṣṇa, then what to speak of how other women felt
when they saw him?
His attractive nature is described. Another version has akśī instead of akṣa.
Chapter Fifty-six
TEXT 8 nanv anvicchanti te mārgam trī-lokyām vibudharṣabhāḥ jnātvādya gūdham yaduṣu

draṣṭum tvām yāty ajaḥ prabho
TRANSLATION
The most exalted devatās in the three worlds are certainly anxious to seek you
out, O Lord, now that you have hidden yourself among the Yadu dynasty. Thus the
unborn sun-god has come to see you here.
Or he is the three Vedas (ajaḥ).
TEXT 9 śrī-śuka uvāca niśamya bāla-vacanam prahasyāmbuja-locanaḥ prāha nāsau ravir

devaḥ satrājin maṇinā jvalan
TRANSLATION Śukadeva Gosvāmī continued: Hearing these innocent words, the lotus-
eyed Lord smiled broadly and said, “This is not the sun-god, but rather Satrājit,
who is glowing because of his jewel.”
Kṛṣṇa smiled in the beginning (pra—hasya). By the will of the Lord the gem
manifested powers like the Kaustubha.
TEXT 21 tam apūrvam naram dṛṣṭvā dhātrī cukrośa bhīta-vat tac chrutvābhyadravat
kruddho jāmbavān balinām varaḥ
TRANSLATION The child’s nurse cried out in fear upon seeing that extraordinary
person standing before them. Jāmbavān, strongest of the strong, heard her cries and
angrily ran toward the Lord.
She saw a person with a human form but not a human (apūrvam naram).
Chapter Fifty-seven
TEXT 4 yo ’smabhyam sampratiśrutya kanyā-ratnam vigarhya naḥ kṛṣṇāyādān na satrājit

kasmād bhrātaram anviyāt
TRANSLATION “Satrājit promised his jewel-like daughter to us but then gave her to
Kṛṣṇa instead, contemptuously neglecting us. Satrājit should follow his brother’s
path, since he has no heirs.”
Akrūra, a great devotee of the Lord, spoke in this way because of the anger of
the people of Gokula upon him. As a member of the Bhoja dynasty, Kṛtavarmā shared
his fault by association.
Chapter Fifty-eight
TEXT 1 śrī-śuka uvāca ekadā pāṇdavān draṣṭum pratītān puruṣottamaḥ indraprastham

gataḥ śṛīmān yuyudhānādibhir vṛtaḥ
TRANSLATION Śukadeva Gosvāmī said: Once, glorious in being accompanied by Sātyaki

and others, the best of men went to Indraprastha to visit the Pāṇdavas, who had
again appeared in public.
Having finished the side story, after starting to narrate the various marriages of
the Lord, Śukadeva continues that narration. He describes the marriage to Kālindī.
The Pāṇdavas were known by everyone to be living because they came back. Kṛṣṇa was
glorious with the greatest prosperity (śrīmān) because he was surrounded by
Yuyudhāna (Sātyaki) and others. He was the best of men because he showed proper
affection for his devotees. Sātyaki was with him as the principle person because he
was dear to the Pāṇdavas.
TEXT 2 dṛṣṭvā tam āgatam pārthā mukundam akhileśvaram uttasthur yugapad vīrāḥ prāṇā
mukhyam ivāgatam
TRANSLATION When the Pāṇdavas saw that Mukunda had arrived, those heroic sons of
Pṛthā all stood up at once, like the senses responding to the return of the life
air.
Kṛṣṇa is here called the Lord of all (akhileśvaram) because he came swiftly,
unannounced to their house. He is called Mukunda because just by seeing him they
felt disappearance of all sorrow and attainment of the highest bliss. Simultaneous
to seeing him, they rose from their seats because they were the sons of Pṛthā, the
object of most affection by Kṛṣṇa among his aunts. They were
vīraḥ (valiant) because they quickly stood up, like the five senses (prāṇāḥ) on
the return of the life air. The life air returns by the influence of mahauṣadhi
herbs and spreads throughout the body.
TEXT 3 pariṣvajyācyutam vīrā anga-sanga-hatainasaḥ sānurāga-smitam vaktram vīkṣya

tasya mudam yayuḥ
TRANSLATION The heroes embraced Acyuta, and the touch of his body freed them from
grief. Looking at his affectionate, smiling face, they were overwhelmed with joy.
Enasaḥ refers to their sorrow arising from not attaining Kṛṣṇa.
TEXT 7 pṛthām samāgatya kṛtābhivādanas tayāti-hārdārdra-dṛśābhirambhitaḥ āpṛṣṭavāms

tām kuśalam saha-snuṣām pitṛ-ṣvasāram paripṛṣṭa-bāndhavaḥ
TRANSLATION The Lord then went to see his aunt, Queen Kuntī. He bowed down to her
and she embraced him, her eyes moist with great affection. Kṛṣṇa inquired from her
along with her daughter-in-law, Draupadī, about their welfare, and they in turn
questioned him at length about his relatives [in Dvārakā].
They met Kṛṣṇa at the same time. Kṛṣṇa met with Kuntī after the others, in order to
discuss with her in detail. TEXT 22 kālindīti samākhyātā vasāmi yamunā-jale nirmite
bhavane pitrā yāvad acyuta-darśanam
TRANSLATION I am known as Kālindī, and I live in a mansion my father built for me

within the water of the Yamunā. There I will stay until I meet Acyuta.
I will stay here until I am accepted by Kṛṣṇa.
TEXT 25 bhagavāms tatra nivasan svānām priya-cikīrṣayā
agnaye khāṇdavam datum arjunasyāsa sārathiḥ
TRANSLATION The Supreme Lord stayed in that city for some time to please his
devotees. On one occasion, Kṛṣṇa wanted to give the Khāṇdava forest as a gift to
Agni, and so the Lord became Arjuna’s charioteer.
The order of events is this. The city was built. Then the Khāṇdava forest was
burned. Then Arjuna took the assembly hall from that place. Finally Kṛṣṇa accepted
Kālindī. The Lord stayed there a long time happily (ni—vāsan). He became Arjuna’s
charioteer so Arjuna could gain his bow. This was a side effect of giving the
forest to Agni.
TEXT 33 na tām śekur nṛpā vodhum ajitvā sapta-go-vṛṣān tīkṣṇa-śṛngān su-durdharṣān

vīrya-gandhāsahān khalān
TRANSLATION The kings who came as suitors were not allowed to marry her unless they
could subdue seven sharp-horned bulls. These bulls were extremely vicious and
uncontrollable, and they could not tolerate even the smell of warriors. Vaiṣṇava-
toṣaṇī:
The bulls were violent (khalān), having the nature of demons. In the Second Canto
these bulls are counted among the demons. (SB 2.7.34) It is stated there that after
being killed, by the power of the Lord’s touch, they attained liberation.
TEXT 47 tataḥ prītaḥ sutām raja dadau kṛṣṇāya vismitaḥ tām pratyagṛhṇād bhagavān
vidhi-vat sadṛśīm prabhuḥ
TRANSLATION Then King Nagnajit, pleased and astonished, presented his daughter to
Kṛṣṇa. The Supreme Lord accepted this suitable bride in the proper Vedic fashion.
The king was astonished because suddenly he had attained such good fortune.
Chapter Fifty-nine
TEXT 14 tān pīṭha-mukhyān anayad yama-kṣayam
nikṛtta-śīrṣoru-bhujānghri-varmaṇaḥ svānīka-pān acyuta-cakra-sāyakais tathā

nirastān narako dharā-sutaḥ nirīkṣya durmarṣaṇa āsravan-madair gajaiḥ payodhi-
prabhavair nirākramāt
TRANSLATION The Lord severed the heads, thighs, arms, legs and armor of these
opponents led by Pīṭha by means of his arrows and cakra, and sent them all to the
abode of Yamarāja. Narakāsura, the son of the earth, could not contain his fury
when he saw the fate of his military leaders. Thus he went out of the citadel with
elephants born from the Milk Ocean who were exuding mada from their foreheads out
of excitement.
They all went to the abode of Yama. This means they died. They attained liberation.
TEXT 30 aham payo jyotir athānilo nabho mātrāṇi devā mana indriyāṇi kartā mahān ity
akhilam carācaram tvayy advitīye bhagavan ayam bhramaḥ
TRANSLATION This is illusion: that earth, water, fire, air, ether, sense objects,
demigods, mind, the senses, false ego and the total material energy exist
independent of you. In fact, they are all within you, my Lord, who are one without
a second.
“If the Lord accepts guṇas, how can he be supreme?” You are without a second since
all this is your śakti and you are the śaktimān and nothing exists except you,
since the items are only the effect. All of what was mentioned, moving and non-
moving beings, the effects, are understood to be illusory. Since you are embraced
by your antaranga-śakti, you are not touched by effects of the bahiranga-śakti. The
effect of ether is air for instance, but ether remains untouched.
tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ māyām vyudasya cic-chaktyā
kaivalye sthita ātmani
You are the original Lord, the controller, beyond material energy. You are
situated in your spiritual form, being one with your spiritual energy, and separate
from the material energy. (SB 1.7.23)
TEXT 43 gṛheṣu tāsām anapāyy atarka-kṛn nirasta-sāmyātiśayeṣv avasthitaḥ reme

ramābhir nija-kāma-sampluto yathetaro gārhaka-medhikāmś caran
TRANSLATION The Lord, performer of the inconceivable, constantly remained in each

of his queens’ palaces, which were unequaled and unexcelled by any other residence.
There, although fully satisfied within himself, he enjoyed with his pleasing wives,
and like an ordinary husband he carried out his household duties.
Being constantly present (anapāyi) means that he was present at suitable times
throughout the year. He was controlled by the desires of special consorts
(nijakāma-samplutaḥ) in prema. TEXT 44 ittham ramā-patim avāpya patim striyas tā
brahmādayo ’pi na viduḥ padavīm yadīyām bhejur mudāviratam edhitayānurāga
hāsāvaloka-nava-sangama-jalpa-lajjāḥ
TRANSLATION Thus those women obtained as their husband the husband of the goddess
of fortune, although even great devatās like Brahmā do not know how to approach
him. With ever-increasing pleasure they experienced loving attraction for him,
exchanged smiling glances with him and reciprocated with him in ever-fresh
intimacy, replete with joking and feminine shyness.
Though Brahmā and others could not approach him, the queens with their desire could
do so.
Chapter Sixty
TEXT 1 śrī-bādarāyaṇir uvāca karhicit sukham āsīnam sva-talpa-stham jagad-gurum
patim paryacarad bhaiṣmī vyajanena sakhī-janaiḥ
TRANSLATION Śrī Bādarāyaṇi said: Once, in the company of her maidservants, Queen
Rukmiṇī was personally serving her husband, the spiritual master of the universe,
by fanning him as he relaxed on her bed.
This shows Kṛṣṇa as guru of the universe.
TEXT 2 yas tv etal līlayā viśvam sṛjaty atty avatīśvaraḥ sa hi jātaḥ sva-setūnām
gopīthāya yaduṣv ajaḥ
TRANSLATION The unborn Lord, the supreme controller, who creates, maintains and
then devours this universe simply as his play, took birth among the Yadus to
preserve his own laws.
These verses are discussed in Vaiṣṇava-toṣaṇī.
TEXT 13 aspaṣṭa-vartmanām pumsām aloka-patham īyuṣām āsthitāḥ padavīm su-bhru

prāyaḥ sīdanti yoṣitaḥ
TRANSLATION O fine-browed lady, women are usually destined to suffer when they stay
with men whose behavior is uncertain and who pursue a path not approved by society.
My conduct does not any benefit in future lives (aspaṣṭa-vartmanām), or in this

life (aloka-patham).
TEXT 15 yayor ātma-samam vittam janmaiśvaryākṛtir bhavaḥ tayor vivāho maitrī ca

nottamādhamayoḥ kvacit
TRANSLATION Marriage and friendship are proper between two people who are equal in
terms of their wealth, birth, influence, physical appearance and capacity for good
progeny, but never between a superior and an inferior.
Bhavaḥ means what will happen in the future.
TEXT 21 śrī-śuka uvāca etāvad uktvā bhagavān ātmānam vallabhām iva manyamānām
aviśleṣāt tad-darpa-ghna upāramat
TRANSLATION Śukadeva Gosvāmī said: Rukmiṇī had thought herself especially beloved
by the Lord because he never left her company. By saying these things to her he
vanquished her pride, and then he stopped speaking.
She thought of herself as the dearest wife (vallabhām), qualified as equal to him.
The conventional meaning of vallabhām is accepted without change of gender (not
agreeing with ātmānam). Since she did not show anger, he wanted to arouse her anger
for fun by his speech.
TEXT 31 ayam hi paramo lābho gṛheṣu gṛha-medhinām yan narmair īyate yāmaḥ priyayā
bhīru bhāmini
TRANSLATION The greatest pleasure worldly householders can enjoy at home is to

spend time joking with their beloved wives, my dear timid and temperamental one.
O beautiful woman! Do not show hatred of me.
TEXT 34 śrī-rukmiṇy uvāca nanv evam etad aravinda-vilocanāha yad vai bhavān
bhagavato ’sadṛśī vibhūmnaḥ kva sve mahimny abhirato bhagavāms try-adhīśaḥ kvāham
guṇa-prakṛtir ajna-gṛhīta-pādā
TRANSLATION Śrī Rukmiṇī said: Actually, what you have said is true, O lotus-eyed
one. I am indeed unsuitable for the almighty Lord. What comparison is there between
that Supreme Lord, who is master of the three primal deities and who delights in
his own glory, and myself, a woman of mundane qualities whose feet are grasped by
fools?
Rukmiṇī rejects Kṛṣṇa’s statements.
TEXT 37 niṣkincano nanu bhavān na yato ’sti kincid yasmai balim bali-bhujo ’pi
haranty ajādyāḥ na tvā vidanty asu-tṛpo ’ntakam ādhyatāndhāḥ preṣṭho bhavān bali-
bhujām api te ’pi tubhyam
TRANSLATION You possess nothing because there is nothing beyond you. Even the great
enjoyers of tribute—Brahmā and other demigods—pay tribute to you. Those who are
blinded by their wealth and absorbed in gratifying their senses do not recognize
you in the form of death. But to the gods, the enjoyers of tribute, you are the
most dear, as they are to you.
This verse replies to Kṛṣṇa’s statement that he is niṣkincana (destitute).

Certainly (nanu) you are “without anything” since there is nothing except you.
“Well, the destitute man is well known as being ‘without anything.’” That is true,
but that condition does not occur in you. All the devatās like Brahmā offer you
tribute. This is generally true. Those blinded by wealth do not know that you are
death. The responses do not always match the order in which Kṛṣṇa made his
statements because of her excitement. For instance, the statement in the second
line of verse 13 is answered in verse 40.
TEXT 42 kānyam śrayeta tava pāda-saroja-gandham āghrāya san-mukharitam jana-tāpa-

vargam lakṣmy-ālayam tv avigaṇayya guṇālayasya martyā sadoru-bhayam artha-vivikta-
dṛṣṭiḥ
TRANSLATION The aroma of your lotus feet, which is glorified by great saints,
awards people liberation and is the abode of wealth. What woman would disregard
that fragrance and take shelter of any other man after savoring that aroma, since
you are the abode of unlimited qualities? The fools who concentrate on material
wealth are filled with great fear at all times.
The mortal is completely (ā) filled with fear at all times (sadā).
TEXT 43 tam tvānurūpam abhajam jagatām adhīśam ātmānam atra ca paratra ca kāma-
pūram syān me tavānghrir araṇam sṛtibhir bhramantyā yo vai bhajantam upayāty
anṛtāpavargaḥ
TRANSLATION Because you are suitable for me, I have chosen you, the master and
Supreme Soul of all the worlds, who fulfill our desires in this life and the next.
May your feet, which give freedom from illusion by approaching their worshiper,
give shelter to me, who have been wandering from one material situation to another.
I have been bewildered by your various similar actions (sṛtibhiḥ) or I have been
bewildered by hearing about your rejection of Sītā and others in your various
avatāras (śrūtibhiḥ). Your lotus feet produce freedom (apavargaḥ) from illusion
(anṛta).
TEXT 50 yān yān kāmayase kāmān mayy akāmāya bhāmini santi hy ekānta-bhaktāyās tava
kalyāṇi nityada
TRANSLATION Whatever qualities you hope for in order to become free of material
desires are eternally present in you, O angry woman, for you are my unalloyed
devotee.
Whatever qualities and wealth you desire for pastimes of prema (akāmāya) are yours.
TEXT 53 mām prāpya māniny apavarga-sampadam vānchanti ye sampada eva tat-patim te

manda-bhāgā niraye ’pi ye nṛṇām mātrātmakatvāt nirayaḥ su-sangamaḥ
TRANSLATION O supreme reservoir of love, unfortunate are persons who even after
obtaining me, the Lord of both liberation and material riches, hanker only for
material treasures. These worldly gains can be found even in hell. Since such
persons are obsessed with sense gratification, hell is a fitting place for them.
He shows the situation of unfortunate people. Others who desire wealth exist in
hell. Hellish existence (nirayaḥ) is attained (su—samgamaḥ) by kings who desire
material pleasure even though they do not want it.
TEXT 54 diṣṭyā gṛheśvary asakṛn mayi tvayā kṛtānuvṛttir bhava-mocanī khalaiḥ su-
duṣkarāsau sutarām durāśiṣo hy asum bharāyā nikṛtim juṣaḥ striyāḥ
TRANSLATION Fortunately, O mistress of the house, you have always rendered me

faithful devotional service, which liberates one from material existence. This
service is very difficult for the envious to perform, especially for a woman whose
intentions are wicked, who lives only to gratify her bodily demands, and who
indulges in duplicity.
Hearing and chanting frees everyone from all suffering. “Then the material world
will no longer remain.” This service is very hard to do (suduskarā) for fools who
are proud (khalaiḥ).
Chapter Sixty-one
TEXT 2 gṛhād anapagam vīkṣya rāja-putryo ’cyutam sthitam preṣṭham nyamamsata svam
svam na tat-tattva-vidaḥ striyaḥ
TRANSLATION Because each of these princesses saw that Acyuta never left her palace,
each thought herself the Lord’s favorite. These women did not understand the full
truth about him.
They did not understand the truth (tattva) that he was situated in all houses.
TEXT 3 cārv-abja-kośa-vadanāyata-bāhu-netrasa-prema-hāsa-rasa-vīkṣita-valgu-jalpaiḥ
sammohitā bhagavato na mano vijetum svair vibhramaiḥ samaśakan vanitā vibhūmnaḥ
TRANSLATION The Supreme Lord’s wives were fully enchanted by his lovely, lotus
face, his long arms and large eyes, his loving glances imbued with laughter, and
his charming talks with them. But with all their charms these ladies could not
conquer the mind of the all-powerful Lord.
The verses describe his situation in each house.
TEXTS 10–12 bhānuḥ subhānuḥ svarbhānuḥ prabhānur bhānumāms tathā candrabhānur

bṛhadbhānur atibhānus tathāṣṭamaḥ
śrībhānuḥ pratibhānuś ca satyabhāmātmajā daśa sāmbaḥ sumitraḥ purujic chatajic ca

sahasrajit
viyayaś citraketuś ca vasumān dravidaḥ kratuḥ jāmbavatyāḥ sutā hy ete sāmbādyāḥ

pitṛ-sammatāḥ
TRANSLATION The ten sons of Satyabhāmā were Bhānu, Subhānu, Svarbhānu, Prabhānu,
Bhānumān, Candrabhānu, Bṛhadbhānu, Atibhānu (the eighth), Śrībhānu and Pratibhānu.
Sāmba, Sumitra, Purujit, Śatajit, Sahasrajit, Vijaya, Citraketu, Vasumān, Dravida
and Kratu were the sons of Jāmbavatī. These ten, headed by Sāmba, were approved by
their father.
The sons were highly regarded by their father (pitṛ-sammatāḥ).
Chapter Sixty-two
TEXT 1 śrī-rājovāca bāṇasya tanayām ūṣām upayeme yadūttamaḥ tatra yuddham abhūd
ghoram hari-śankarayor mahat etat sarvam mahā-yogin samākhyātum tvam arhasi
TRANSLATION King Parīkṣit said: The best of the Yadus married Bāṇāsura’s daughter,
Ūṣā, and as a result a great, fearsome battle occurred between Kṛṣṇa and Śiva.
Please explain everything about this incident, O most powerful of mystics.
TEXT 2
śrī-śuka uvāca bāṇaḥ putra-śata-jyeṣṭho baler āsīn mahātmanaḥ yena vāmana-rūpāya

haraye ’dāyi medinī
tasyaurasaḥ suto bānaḥ śiva-bhakti-rataḥ sadā mānyo vadānyo dhīmāmś ca satya-sandho

dṛdha-vrataḥ
śoṇitākhye pure ramie sa rājyam akarot purā tasya śambhoḥ prasādena kinkarā iva te
’marāḥ sahasra-bāhur vādyena tāṇdave ’toṣayan mṛdam
TRANSLATION Śukadeva Gosvāmī said: Bāṇa was the oldest of the hundred sons fathered
by the great saint Bali Mahārāja, who gave the whole earth in charity to the Lord
when he appeared as Vāmanadeva. Bāṇāsura, born from Bali’s semen, became a great
devotee of Śiva. His behavior was always respectable, and he was generous,
intelligent, truthful and firm in his vows. The beautiful city of Śoṇitapura was
under his dominion. Because Śiva had favored him, the devatās waited on Bāṇāsura
like menial servants. Once, when Śiva was dancing, Bāṇa especially satisfied him by
playing a musical accompaniment with his one thousand arms.
Bāṇa was the oldest of a hundred sons of the great devotee Bali. This implies that
Bāṇa was not a devotee, the unavoidable result of bad association with a sinful
person who hated the Lord and committed offenses. The offense could not be
destroyed even by worshiping Śiva, the great devotee of the Lord, endowed with the
wealth of the earth. Rather, through Śiva’s association he tried to compete with
the Lord. With his thousand arms he was able to play the instruments very
skillfully. The name mṛda means compassionate and happy. Because Śiva was
compassionate he danced. His dancing was filled with devotion for the Supreme Lord.
TEXT 3 bhagavān sarva-bhūteśaḥ śaraṇyo bhakta-vatsalaḥ vareṇa chandayām āsa sa tam

vavre purādhipam
TRANSLATION The lord and master of all created beings, the compassionate refuge of
his devotees, gladdened Bāṇāsura by offering him the benediction of his choice.
Bāṇa chose to have Śiva as the guardian of his city.
“Why did Śiva accept such a sinful person?” It is said Śiva by his nature is
endowed with compassion as well as wealth and power. The faults of the sinful
person sometimes are destroyed by a relationship with him. When Śiva was absorbed
in the Lord while dancing, his mercy arose because of Bāṇa’s music. That is
explained in this verse. He asked Bāṇa to choose a gift (vareṇa chandayām āsa). He
chose to have Śiva as the protector of his city.
TEXT 4 sa ekadāha giriśam pārśva-stham vīrya-durmadaḥ kirīṭenārka-varṇena

samspṛśams tat-padāmbujam
TRANSLATION Bāṇāsura was intoxicated with his strength. One day, when Śiva was
standing beside him, Bāṇāsura touched Śiva’s lotus feet with his helmet, which
shone like the sun, and spoke to him as follows.
A particular event is described. Śiva was by his side because he continually stayed
with Bāṇa in his city as its protector. Hari-vamśa describes his thoughts with his
minister:
deva-dānava-samghānām yaḥ kartā bhuvana-prabhuḥ sa bhavaḥ kārttikeyaś ca kṛtavāso

hi naḥ pure
Śiva, the master of the world, the creator of all the devatās and demons and
Kārtikeya is living in our city.
Instead of parśva-stham sometimes pārsvataḥ is seen. He was intoxicated with his

strength. Śiva thought of giving him a benediction suitable to his evil nature when
he was about to ask for a favor. By the mercy of Śiva he obtained great wealth such
as his gold crown. He was intoxicated with that wealth. Bāṇa touched Śiva’s feet
with devotion (sam—spṛśan). That devotion was filled with rajas and tamas.
TEXT 5 namasye tvām mahā-deva lokānām gurum īśvaram
pumsām apūrṇa-kāmānām kāma-pūrāmarānghripam
TRANSLATION [Bāṇāsura said:] O Mahādeva, I bow down to you, the spiritual master
and controller of the worlds. You are like the heavenly tree that fulfills the
desires of those whose desires are unfulfilled.
Bāṇa offered respects because Śiva was a great personality (mahādeva), the lord of
all the devatās. He was moreover the giver of beneficial instructions to all jīvas
(lokānām gurum) and the master (īśvaram). The goal of his offering respects is
stated: he could fulfill the desires of all men: therefore you should fulfill my
desires also.
TEXT 6 doḥ-sahasram tvayā dattam param bhārāya me ’bhavat tri-lokyām pratiyoddhāram

na labhe tvad ṛte samam
TRANSLATION These one thousand arms you bestowed upon me have become merely a heavy
burden. Besides you, I find no one in the three worlds worthy to fight.
He reveals his pride with indirect speaking in two verses. Your benediction has
only (param) become a burden since I can find no one in the three worlds to fight
except for you. You are my equal, but I should not fight with you. My arms are a
burden since they have no use.
TEXT 7 kaṇdūtyā nibhṛtair dorbhir yuyutsur dig-gajān aham ādyāyām cūrṇayann adrīn
bhītās te ’pi pradudruvuḥ
TRANSLATION Eager to fight with the elephants who rule the directions, O primeval
lord, I went forth, pulverizing mountains with my arms, which were itching for
battle. But even those great elephants fled in fear.
He speaks of his grief in trying to use his arms so they would not be useless.
The desire to fight was intolerable, like an itch. I desired to fight the
elephants of the directions, the best of all elephants, but they fled. You alone
are worthy of fighting with me, not others. You alone should fight with me. That is
what Bāṇa hints. Thinking that others should serve him, the enemy of the Lord
committed offense against even the devatās. That is shown here.
TEXT 8 tac chrutvā bhagavān kruddhaḥ ketus te bhajyate yadā tvad-darpa-ghnam bhaven
mūdha samyugam mat-samena te
TRANSLATION Hearing this, Śiva became angry and replied, “Your flag will be broken,
fool, when you have done battle with one who is my equal. That fight will vanquish
your conceit.”
Śiva, called bhagavān because he is the lord of past, present and future, then
spoke (verb is understood). You have spoken suitable to your nature. Your flag with
the peacock emblem will break by itself. O fool! You do not know the accomplishment
of your desire. By your pride you are choosing this. You will fight with my equal.
“He will become astonished by my saying this much. What more need I indicate to
him?” Sama actually means “with he who resides with (sa) Lakṣmī (ma).” That
indicates Kṛṣṇa, who is the object of my (Śiva’s) service, who is everything (sama)
to me (mat).
TEXT 9 ity uktaḥ kumatir hṛṣṭaḥ sva-gṛham prāviśan nṛpa pratīkṣan giriśādeśam sva-
vīrya-naśanam kudhīḥ
TRANSLATION Thus advised, unintelligent Bāṇāsura was delighted. The fool then went
home, O King, to wait for that which Śiva had predicted: the destruction of his
prowess.
When Śiva said this, Bāṇa was joyful because he was foolish, having bad
discrimination. He waited for what Śiva had predicted, by which his power would be
destroyed, and returned home, since he had bad intentions (kudhiḥ). According to
Śrīdhara Svāmī, “He waited for the destruction of his powers” means “He waited for
death.” At that time his flag would be broken. Instead of
naśanam sometimes nāsanam is seen. Viṣṇu Purāṇa describes this:
tataḥ praṇamya varadam śambhum abhyāgato gṛham sabhagnam dhvajam ālokya hṛṣṭo
harṣam punar yayau
Offering his respects to Śiva, giver of boons, Bāṇa entered his house. Waiting for
his flag to be broken, he rejoiced and rejoiced.
Hari-vamśa describes this similarly but also describes a conversation between Bāṇa
and his minister Kumbhāṇda.
TEXT 10 tasyoṣā nāma duhitā svapne prādyumninā ratim kanyālabhata kāntena prāg
adṛṣṭa-śrutena sā
TRANSLATION In a dream Bāṇa’s daughter, the maiden Ūṣā, had an amorous encounter
with the son of Pradyumna, though she had never before seen or heard of her lover.
She was a young girl. She was told by Pārvatī that this person would be her
husband. Viṣṇu Purāṇa describes this:
uṣā bāṇasutā vipra pārvatīm saha śambhunā krīdantīm upalakṣyoccaiḥ spṛhām cakre
tadāśrayām tataḥ sakala-cittajnā gaurī tām āha bhāminīm alam atyartha-tāpena
bhartrā tvam api ramsyase ity uktā sā tayā cakre kadeti matim ātmanaḥ ko vā bhartā
mam ety āha punas tām āha pārvatī vaiśākha-śukla-dvādaśyām svapne yo ‘bhibhavam
tava kariṣyati sa te bhartā raja-putri bhaviṣyati
O brāhmaṇa, when Ūṣā, the daughter of Bāṇa, happened to see Pārvatī playing with
Śiva, Ūṣā intensely desired to experience the same feelings. At that time Pārvatī,
who knows everyone’s heart, told the sensitive young girl, “Don’t be so disturbed!
You will have a chance to enjoy with your own husband. ” Hearing this, Ūṣā thought
to herself, “But when? And who will my husband be?” In response, Pārvatī addressed
her once more. “The man who approaches you in your dream on the twelfth lunar day
of the bright fortnight of the month Vaiśākha will become your husband, O
princess!”
TEXT 11 sā tatra tam apaśyantī kvāsi kānteti vādinī sakhīnām madhya uttasthau
vihvalā vrīditā bhṛśam
TRANSLATION Losing sight of him in her dream, Ūṣā suddenly sat up in the midst of
her girlfriends, crying out “Where are you, my lover?” She was greatly pained and
embarrassed.
She was in great pain because of separation (vihvalāḥ), or overcome with fatigue
after enjoyment with him. Then she became embarrassed. Hari-vamśa describes her
condition:
sā svapne ramitā tena strī-bhāvam cāpi lambhitā śoṇitāktā prarudatī sahasaivotthitā

niśi
Enjoying with him in a dream, she became overcome with womanly emotions. With red
complexion, she wept and suddenly rose out of bed in the night.
It is understood that Aniruddha directly came to her. This was arranged by

Citralekhā, as will be explained later. This and his later actions occurred from a
display of human-like pastimes.
TEXT 12 bāṇasya mantrī kumbhāṇdaś citralekhā ca tat-sutā sakhy apṛcchat sakhīm ūṣām
kautūhala-samanvitā
TRANSLATION Bāṇāsura had a minister named Kumbhāṇda, whose daughter was Citralekhā.
A companion of Ūṣā’s, she was filled with curiosity, and thus she inquired from her
friend.
The friend asked her friend. This shows their faith in each other. Kumbhāṇda was
Bāṇa’s minister. Citralekhā was his daughter. The word ca means “but” (to indicate
a different topic). Citralekhā was curious because of Ūsa’s words.
TEXT 13
kam tvam mṛgayase su-bhru kīdṛśas te manorathaḥ hasta-grāham na te ’dyāpi rāja-

putry upalakṣaye
TRANSLATION [Citralekhā said:] Who are you searching for, O fine-browed one? What
is this hankering you’re feeling? Until now, O princess, I haven’t seen any man
take your hand in marriage.
Ūṣā said “Where are you?” Thus Citralekhā asks, “Who are you searching for?” Ūṣā
also said “O my lover!” Thus Citralekhā says that she has not been married yet.
TEXT 14 dṛṣṭaḥ kaścin naraḥ svapne śyāmaḥ kamala-locanaḥ pīta-vāsā bṛhad-bāhur

yoṣitām hṛdayam-gamaḥ
TRANSLATION [Ūṣā said:] In my dream I saw a certain man who had a dark blue
complexion, lotus eyes, yellow garments and mighty arms. He was the kind who
touches women’s hearts.
Though not mentioned, it is understood that he was youthful, and thus was
attractive to women.
TEXT 15 tam aham mṛgaye kāntam pāyayitvādharam madhu kvāpi yātaḥ spṛhayatīm kṣiptvā
mām vṛjinārṇave
TRANSLATION It is that lover I search for. After making me drink the honey of his
lips, he has gone elsewhere, and thus he has thrown me, with my desire still
unfulfilled, into the ocean of distress.
He made me drink the honey of his lips. Though my desires were not fulfilled
(spṛhayatīm), he left.
TEXT 16 citralekhovāca vyasanam te ’pakarṣāmi tri-lokyām yadi bhāvyate tam āneṣye

varam yas te mano-hartā tam ādiśa
TRANSLATION Citralekhā said: I will remove your distress. If he is to be found

anywhere in the three worlds, I will bring this future husband of yours who has
stolen your heart. Please show me who he is by selecting the picture.
Citralekhā speaks in the present tense (apakarṣāmi) to indicate that very quickly
she will remove Ūsa’s distress. If his picture that I draw can be pointed out by
you, I will bring him. Seeing the pictures, point out the person.
TEXT 17 ity uktvā deva-gandharva siddha-cāraṇa-pannagān daitya-vidyādharān yakṣān

manujāmś ca yathālikhat
TRANSLATION Saying this, Citralekhā proceeded to draw accurate pictures of various

demigods, Gandharvas, Siddhas, Cāraṇas, Pannagas, Daityas, Vidyādharas, Yakṣas and
humans.
According to Ūsā’s description Citralekhā drew other men in order to show her power
of omniscience. This instilled faith in Ūṣā. She even drew pictures of yogīs since
there were innumerable numbers of powerful entities in the universe.
TEXTS 18–19 manujeṣu ca sā vṛṣnīn śūram ānakadundubhim vyalikhad rāma-kṛṣṇau ca

pradyumnam vīkṣya lajjitā
aniruddham vilikhitam vīkṣyoṣāvān-mukhī hriyā so ’sāv asāv iti prāha smayamānā

mahī-pate
TRANSLATION O King, among the humans, Citralekhā drew pictures of the Vṛṣṇis,
including Śūrasena, Vasudeva, Balarāma and Kṛṣṇa. When Ūṣā saw the picture of
Pradyumna she became bashful, and when she saw Aniruddha’s picture she bent her
head down in embarrassment. Smiling, she exclaimed, “He’s the one! It’s him!”
She particularly drew the Vṛṣṇis among the humans. Ūṣā had described her lover as a
human (verse 14). Because she also mentioned that he was dark in complexion, she
drew Pradyumna since he was a great possibility among them. Seeing his picture, Ūṣā
was embarrassed because of her nature. Seeing Aniruddha’s picture, she bowed her
head in more intense shame. There are different degrees of embarrassment, involving
contraction and expansion of consciousness and eyes. She spoke with choked voice
(pra—āha). The skillful drawings of Citralekhā and recognition by Ūṣā are not
possible anywhere on earth. You should know this since you are lord of the earth, O
Parīkṣit (mahāpate).
TEXT 20 citralekhā tam ājnāya pautram kṛṣṇasya yoginī yayau vihāyasā rājan dvārakām
kṛṣṇa-pālitām
TRANSLATION Citralekhā, endowed with mystic powers, recognized him as Kṛṣṇa’s
grandson [Aniruddha]. My dear King, she then traveled by the mystic skyway to
Dvārakā, the city under Kṛṣṇa’s protection.
She had special powers by her nature (yoginī). Or, according to Hari-vamśa, she
attained her powers from Nārada. Since she was afraid of the Lord, Nārada consoled
her and said:
gṛhyatām tāmasī vidyā sarva-loka-pramohinī kṛta-kṛtyām tato daiteyī eṣa vidyām

dadāmy aham
Take this tamasic knowledge which bewilders the whole world. O descendent of Diti!
I give you this accomplished knowledge.
She was actually protected by the Lord. All this happened by the will of the Lord.
O king! Shining with intelligence, you should understand such powers.
TEXT 21 tatra suptam su-paryanke prādyumnim yogam āsthitā gṛhītvā śoṇita-puram

sakhyai priyam adarśayat
TRANSLATION There she found Pradyumna’s son Aniruddha sleeping upon a fine bed.
With her yogic power she took him away to Śoṇitapura, where she presented her
girlfriend Ūṣā with her beloved.
Citralekhā showed her friend her lover.
TEXT 22 sā ca tam sundara-varam vilokya muditānanā duṣprekṣye sva-gṛhe pumbhī reme

prādyumninā samam
TRANSLATION When Ūṣā beheld him, the most beautiful of men, her face lit up with
joy. She took the son of Pradyumna to her private quarters, which men were
forbidden even to see, and there enjoyed with him.
Her face blossomed with joy. Because of her joy, she could not conceal anything.
TEXTS 23–24 parārdhya-vāsaḥ-srag-gandha- dhūpa-dīpāsanādibhiḥ pāna-bhojana-

bhakṣyaiś ca vākyaiḥ śuśrūṣaṇārcitaḥ
gūdhaḥ kanyā-pure śaśvat- pravṛddha-snehayā tayā nāhar-gaṇān sa bubudhe

ūṣayāpahṛtendriyaḥ
TRANSLATION Ūṣā worshiped Aniruddha with faithful service, offering him priceless
garments, along with garlands, fragrances, incense, lamps, sitting places and so
on. She also offered him beverages, all types of food, and sweet words. As he thus
remained hidden in the young ladies’ quarters, Aniruddha did not notice the passing
of the days, for his senses were captivated by Ūṣā, whose affection for him ever
increased.
He was bewildered by prema (apahṛtendriyaḥ).
TEXTS 25–26 tām tathā yadu-vīreṇa bhujyamānām hata-vratām hetubhir lakṣayām cakrur
āpṛītām duravacchadaiḥ
bhaṭā āvedayām cakrū rājams te duhitur vayam viceṣṭitam lakṣayāma kanyāyāḥ kula-
dūṣaṇam
TRANSLATION The guards eventually noticed unmistakable symptoms of romantic

involvement in Ūṣā, who, having broken her maiden vow, was being enjoyed by the
Yadu hero and showing signs of conjugal happiness. The guards went to Bāṇāsura and
told him, “O King, we have detected in your daughter the kind of improper behavior
that spoils the reputation of a young girl’s family.
The guards were eunuchs.
TEXTS 29–30 kāmātmajam tam bhuvanaika-sundaram śyāmam piśangāmbaram ambujekṣaṇam

bṛhad-bhujam kuṇdala-kuntala-tviṣā smitāvalokena ca maṇditānanam
dīvyantam akṣaiḥ priyayābhinṛmṇayā tad-anga-sanga-stana-kunkuma-srajam bāhvor

dadhānam madhu-mallikāśritām tasyāgra āsīnam avekṣya vismitaḥ
TRANSLATION Bāṇāsura saw before him Cupid’s own son, possessed of unrivaled beauty,
with dark-blue complexion, yellow garments, lotus eyes and formidable arms. His
face was adorned with effulgent earrings and hair, and also with smiling glances.
As he sat opposite his most auspicious lover, playing with her at dice, there hung
between his arms a garland of spring jasmines that had been smeared with kunkuma
powder from her breasts when he had embraced her. Bāṇāsura was astonished to see
all this.
His garland was made of hundred petelled jasmine.
TEXT 31 sa tam praviṣṭam vṛtam ātatāyibhir bhaṭair anīkair avalokya mādhavaḥ

udyamya maurvam parigham vyavasthito yathāntako daṇda-dharo jighāmsayā
TRANSLATION Seeing Bāṇāsura enter with many armed guards, Aniruddha raised his iron
club and stood resolute, ready to strike anyone who attacked him. He resembled
death personified holding his rod of punishment.
Bāṇa ordered the guards who were nearby to seize Aniruddha since he was ashamed and
had disrespect for Aniruddha Maurvam should actually be mauravam. Aniruddha stood
there showing indifference to Bāṇa as well as courage (vy—avasthitaḥ), and
displayed a ferocious nature. The metaphor illustrates this.
TEXT 32 jighṛkṣayā tān paritaḥ prasarpataḥ śuno yathā śūkara-yūthapo ’hanat te

hanyamānā bhavanād vinirgatā nirbhinna-mūrdhoru-bhujāḥ pradudruvuḥ
TRANSLATION As the guards converged on him from all sides, trying to capture him,
Aniruddha struck them just as the leader of a pack of boars strikes back at dogs.
Hit by his blows, the guards fled her quarters, running for their lives with
shattered heads, thighs and arms.
Desiring to capture him, they surrounded him. But they could not. He struck them
with his club and they fled from Ūsa’s quarters.
TEXT 33 tam nāga-pāśair bali-nandano balī ghnantam sva-sainyam kupito babandha ha

ūṣā bhṛśam śoka-viṣāda-vihvalā baddham niśamyāśru-kalākṣy arautsīt
TRANSLATION But even as Aniruddha was striking down the army of Bāṇa, that powerful
son of Bali angrily caught him with the mystic nāga-pāśa ropes. When Ūṣā heard of
Aniruddha’s capture, she was overwhelmed with grief and depression; her eyes filled
with tears, and she wept.
The bondage of Aniruddha is discussed in Kṛṣṇa Sandarbha. Though he was the son of
Bali, who should have given joy to Bali, he gave grief to Bali. By the will of the
Lord, he was now the opposite.
Chapter Sixty-three
TEXT 1 śṛī-śuka uvāca apaśyatām cāniruddham tad-bandhūnām ca bhārata catvāro

vārṣikā māsā vyatīyur anuśocatām
TRANSLATION Śukadeva Gosvāmī said: O descendant of Bharata, the relatives of

Aniruddha, not seeing him return, continued to lament after the four rainy months
passed.
Even after four months he did not return. Ūsā’s dream occurred on the Dvādaśī
during waxing phase of Vaiśākha month, according to Hari-vamśa.
TEXT 6 bāṇārthe bhagavān rudraḥ sa-sutaḥ pramathair vṛtaḥ āruhya nandi-vṛṣabham

yuyudhe rāma-kṛṣṇayoḥ
TRANSLATION Rudra, accompanied by his son Kārtikeya and the Pramathas, came riding
on Nandi, his bull carrier, to fight Balarāma and Kṛṣṇa on Bāṇa’s behalf.
Śiva, being omniscient (bhagavān), knew Kṛṣṇa’s powers. He fought to show to Bāṇa
and others Kṛṣṇa’s powers by his own defeat.
TEXT 24 māheśvaraḥ samākrandan vaiṣṇavena balārditaḥ alabdhvābhayam anyatra bhīto

māheśvaro jvaraḥ
śaraṇārthī hṛṣīkeśam tuṣṭāva prayatānjaliḥ
TRANSLATION The Śiva-jvara, overwhelmed by the strength of the Viṣṇu-jvara, cried

out in pain. But finding no refuge, the frightened Śiva-jvara approached Kṛṣṇa, the
master of the senses, hoping to attain his shelter. Thus with joined palms he began
to praise the Lord.
By Kṛṣṇa’s mercy (hṛśīkeṣam) he was able to pray and approach the Lord.
TEXT 25 jvara uvāca namāmi tvānanta-śaktim pareśam sarvātmānam kevalam jnapti-

mātram viśvotpatti-sthāna-samrodha-hetum yat tad brahma brahma-lingam praśāntam
TRANSLATION The Śiva-jvara said: I bow down to you of unlimited potencies, the
Supreme Lord, the Supersoul of all beings. You possess pure and complete
consciousness and are the cause of cosmic creation, maintenance and dissolution.
Perfectly peaceful, you are the Absolute Truth to whom the Vedas indirectly refer.
The meaning is this. Ātmā is pure consciousness and the giver of consciousness.
From that consciousness arises inert prakṛti. That consciousness gives it power and
that consciousness controls prakṛti. As the jīva in the material world, that
consciousness takes up individual locations and as the Paramātmā it pervades
everywhere. Therefore the five gross elements do not arise without you. Śruti says
nāre bhīṣāsmād vātaḥ pavate: the wind out of fear of the Lord blows. (Taittirīya
Upaniṣad 2.8) Eko devaḥ sarva-bhūteṣu gūdhaḥ: the one Lord resides deep within all
beings. (Śvetāśvatara Upaniṣad) The Lord has unlimited śaktis and is the controller
of Brahmā and others. The Lord was defined in relation to the individual components
of the universe. Then he is described in relation to the whole. He is the creator,
maintainer and destroyer of the universe. (The Lord is Brahman as indicated by the
Vedas.) He is without change or peaceful (praśāntam).
The products of change are perceived by everyone, since they arise from our
realization. Scripture also can be understood directly. That which does not
transform however, cannot be directly understood since it is different from what we
normally experience. It can be somewhat suggested by scripture. You are the
impersonal Brahman and Brahman is your form (lingam) which has qualities.
TEXT 26 kālo daivam karma jīvaḥ svabhāvo dravyam kṣetram prāṇa ātmā vikāraḥ tat-
sanghāto bīja-roha-pravāhas tvan-māyaiṣā tan-niṣedham prapadye
TRANSLATION Time, the agitator; fate; action, or cause; the conditioned jīva;
impressions; the sense objects; the prakṛti; mahat-tattva; false ego; the eleven
senses and five gross elements; the body—all this constitutes your material
illusory energy, māyā, an endless cycle like that of seed and plant. I take shelter
of you, the negation of this māyā.
After offering respects, in order to surrender, he describes the Lord as the

shelter of everything and uncontaminated by the faults of matter since he is pure
consciousness etc. as described in the previous verse. Kṣetram can mean prakṛti or
the body. However taking the word to mean body would be repetitious.
TEXT 27 nānā-bhāvair līlayaivopapannair devān sādhūn loka-setūn bibharṣi hamsy

unmārgān himsayā vartamānān janmaitat te bhāra-hārāya bhūmeḥ
TRANSLATION With various intentions, you perform pastimes to maintain the devatās,
the saintly persons and the codes of religion for this world. By these pastimes you
also kill those who stray from the right path and live by violence. Your present
incarnation is meant to relieve the earth’s burden.
“If I am without fault, why do I sometimes kill?” By pastimes with your devotees
which arise at the proper time, consisting of various goals such as protecting
those who follow your devotees and killing those opposed to your devotees, you
protect Indra and other devatās and the sages who are shelter for the general
populace. You kill those who oppose the proper path since you are the avatāra who
has appeared to relieve the earth of her burden since she is your great devotee.
TEXT 34 śrī-rudra uvāca tvam hi brahma param jyotir gūdham brahmaṇi vān-maye yam
paśyanty amalātmāna ākāśam iva kevalam
TRANSLATION Śrī Rudra said: You alone are the Absolute Truth, self-revealing, the
mystery hidden within the Vedas. Those whose hearts are spotless can see you, for
you are uncontaminated, like the sky.
You alone (hi) are the supreme principle (param). “How is that supreme tattva
divided up and visible as my form?” There is nothing greater than you (brahma) and
you reveal everything and are self-revealing (jyotiḥ). “What is the proof of this?”
You are sometimes revealed (gūdham) in the Vedas (brahmaṇi). Gopālatāpanī says:
te hocur etasya govindasyākhilādhāriṇo brūhī
Tell us about Govinda, the support of everything.
cetanaś cetanānām
Govinda is the consciousness supporting all conscious entities.
tam ha devam ātma-vṛtitt-prakāśam
Govinda reveals the functions of the ātmā.
It is also said gūdham param brahma manuṣya-lingam: Kṛṣṇa is the secret Brahman in
human form. (SB 7.10.48)
“Why do I appear to be impure?” Those who are pure realize you as pure (kevalam),
engaging only with your svarūpa-śakti, just as ether is not contaminated by other
qualities.
TEXT 37 tavāvatāro ’yam akuṇṭha-dhāman dharmasya guptyai jagato hitāya vayam ca

sarve bhavatānubhāvitā vibhāvayāmo bhuvanāni sapta
TRANSLATION Your current descent into the material realm, O Lord of unrestricted
power, is meant for upholding the principles of justice and benefiting the entire
universe. We devatās, each depending on your grace and authority, protect the seven
planetary systems.
Dharmasya refers to actions having bhakti most prominent.
TEXT 38 tvam eka ādyaḥ puruṣo ’dvitīyas turyaḥ sva-dṛg dhetur ahetur īśaḥ pratīyase
’thāpi yathā-vikāram sva-māyayā sarva-guṇa-prasiddhyai
TRANSLATION You are the original person, one without a second, transcendental and
selfmanifesting. Uncaused, you are the cause of all, and you are the ultimate
controller. You are nonetheless perceived in terms of the transformations of matter
effected by inconceivable energy—transformations you sanction so that the various
material objects can fully manifest.
You are one, without another who is similar. You are without different species
(advitīyah) since you are first. You are the root form of the three puruṣas as
stated in viṣnūs tu trīṇi rūpāṇi. (Nārada-tantra) Therefore you are the real
puruṣa. Śruti says pūrvam evāham ihāsam iti tat-puruṣasya puruṣatvam: the beginning
I alone existed in this world as the best of the puruṣas. (Taittirīya Āraṇyaka
1.23.1)
Why are you first? You are tūryaḥ.
virād hiraṇyagarbhaś ca kāraṇam cety upādhayaḥ
īśasya yantribhir hīnam tat turīyam pracakṣate
The Lord’s universal form, his Hiraṇyagarbha form and māyā are all coverings, but
because the Lord is not covered by these three, intelligent authorities call him
turīya, the fourth. (Bhāvārtha-dīpika 11.15.16)
How is that? You are self-manifesting. Thus you are the cause and without a cause.
Though you are indivisible, according to various transformations for manifesting
the three guṇas for all beings, you become the form of Mahā-viṣṇu and appear to
possess guṇas by degrees of your powerful āvaraṇa-śakti (svamāyayā). Thus you alone
are the Lord (īśaḥ).
TEXT 39 yathaiva sūryaḥ pihitaś chāyayā svayā chāyām ca rūpāṇi ca sancakāsti evam
guṇenāpihito guṇāms tvam ātma-pradīpo guṇinaś ca bhūman
TRANSLATION O almighty one, just as the sun, though hidden by a cloud, illuminates
the cloud and all other visible forms as well, so you, although hidden by the
material qualities, remain self-luminous and thus reveal all those qualities, along
with the living entities who possess them.
“If I am the puruṣas who create, as the instigator of māyā in those forms, I will
be touched with fault.” An example is given to remove this doubt.
TEXT 40 yan-māyā-mohita-dhiyaḥ putra-dāra-gṛhādiṣu unmajjanti nimajjanti prasaktā

vṛjinārṇave
TRANSLATION Their intelligence bewildered by your māyā, fully attached to children,

wife, home and so on, persons immersed in the ocean of material misery sometimes
rise to the surface and sometimes sink down.
After indicating the Lord’s profound glories, Śiva gives information to teach Bāṇa
who is full of pride, by making him ashamed, in order to give him mercy, in five
verses. The glories of the Lord are not astonishing. But generally
everyone is bewildered. This verse describes the bewilderment.
TEXT 44 tam tvā jagat-sthity-udayānta-hetum samam prasāntam suhṛd-ātma-daivam

ananyam ekam jagad-ātma-ketam bhavāpavargāya bhajāma devam
TRANSLATION Let us worship you, the Supreme Lord, to be freed from material life.
You are the maintainer of the universe and the cause of its creation and demise.
Equipoised and perfectly at peace, you are the true friend, self and worshipable
Lord. You are one without a second, the shelter of all the worlds and all souls.
We worship you for prema, birth after birth (bhavāpavargāya).
TEXT 45 ayam mameṣṭo dayito ’nuvartī mayābhayam dattam amuṣya deva sampādyatām tad
bhavataḥ prasādo yathā hi te daitya-patau prasādaḥ
TRANSLATION This Bāṇāsura is my dear and faithful follower, and I have awarded him
freedom from fear. Therefore, my Lord, please grant him your mercy, just as you
showed mercy to Prahlāda, the lord of the demons.
Thus I developed affection for him (iṣṭaḥ). He is an object of mercy (dayitaḥ)

naturally, since he is related to Prahlāda and Bali. He has become my follower.
Thinking of your mercy, I have awarded him fearlessness. You should give him mercy.
Thinking of his offense of fighting with the Lord, Śiva becomes ashamed and he
gives the example of Prahlāda. Just as you were merciful to Prahlāda you should be
merciful to him.
Chapter Sixty-four
TEXT 25 brahmaṇyasya vadānyasya tava dāsasya keśava smṛtir nādyāpi vidhvastā

bhavat-sandarśanārthinaḥ
TRANSLATION O Keśava, since I am your servant and am devoted to the brāhmaṇas and
generous to them, I always hankered for your audience. Therefore even till now I
have not lost my memory. I am your servant, in that I am devoted to brāhmaṇas, and
generous to them. But I did not take you as the highest goal. Hearing that you were
the supreme Brahman and most generous, I became curious to see you. But I did not
have strong attraction. Hearing of those two qualities, those two portions
manifested and I attained a different goal. In my practice I did not have respect
for direct bhakti like Ambarīṣa, and developed obstacles. I manifested obstacles
like anger as did Durvāsā. The Lord manifested himself because he had the good
quality of desiring to see the Lord to a small degree.
Chapter Sixty-five
TEXT 1 śrī-śuka uvāca balabhadraḥ kuru-śreṣṭha bhagavān ratham āsthitaḥ suhṛd-

didṛkṣur utkaṇṭhaḥ prayayau nanda-gokulam
TRANSLATION Śukadeva Gosvāmī said: O best of the Kurus, once Balarāma, eager to
visit his well-wishing friends, mounted his chariot and traveled to Nanda Gokula.
Previously he longed to go see them with feelings of separation for a long time,
but now he got permission from Kṛṣṇa. Hari-vamśa says:
kasyacid atha kālasya smṛtvā gopeṣu sauhṛdam jagāmaiko vrajam rāmaḥ kṛṣṇasyānumate
sthitaḥ
Remembering the deep friendship he once enjoyed with the cowherd folk, Balarāma
went alone to Vraja, having taken Kṛṣṇa’s permission.
It will be said later that at this time Kṛṣṇa gave permission so that Balarāma
could console them with messages from Kṛṣṇa. Kṛṣṇa could not go at this time.
TEXT 3 ciram naḥ pāhi dāśārha sānujo jagad-īśvaraḥ
ity āropyānkam ālingya netraiḥ siṣicatur jalaiḥ
TRANSLATION [Nanda and Yaśodā prayed,] “O descendant of Daśārha, O Lord of the

universe, may you and your younger brother Kṛṣṇa ever protect us.” Saying this,
they raised Balarāma onto their laps, embraced him and moistened him with tears
from their eyes.
“Protect us for a long time” indicates that they blessed Balarāma with long life
and strength. Calling him Lord of the universe is also a blessing. He regarded
Balarāma as the elder son. He protected Balarāma as his own son also, since he
regarded his brother’s son as his own. This showed Nanda’s intense affection for
Vasudeva, thinking of Vasudeva as himself. Thus he regarded Balarāma as his own
son.
TEXTS 4–6 gopa-vṛddhāmś ca vidhi-vad yaviṣṭhair abhivanditaḥ yathā-vayo yathā-
sakhyam yathā-sambandham ātmanaḥ
samupetyātha gopālān hāsya-hasta-grahādibhiḥ viśrāntam sukham āsīnam papracchuḥ

paryupāgatāḥ
pṛṣṭāś cānāmayam sveṣu prema-gadgadayā girā kṛṣṇe kamala-patrākṣe sannyastākhila-

rādhasaḥ
TRANSLATION Balarāma then paid proper respects to the elder cowherd men, and the
younger ones all greeted him respectfully. He met them all with smiles, handshakes
and so on, dealing personally with each one according to age, degree of friendship,
and family relationship. Then, after resting, the Lord accepted a comfortable seat,
and they all gathered around him. With voices faltering out of love for him, those
cowherds, who had dedicated everything to lotus-eyed Kṛṣṇa, asked about the health
of their dear ones [in Dvārakā], and Balarāma in turn asked about the cowherds’
welfare.
“Laughing and holding hands” refers to his friends. They showed mutual joy because
they constantly had sphūrtis of his presence in secret, as explained when
Uddhava had come. The word ādi indicates bowing to elders and other courtesies.
TEXT 9 gopyo hasantyaḥ papracchū rāma-sandarśanādṛtāḥ kaccid āste sukham kṛṣṇaḥ

pura-strī-jana-vallabhaḥ
TRANSLATION Honored to have the personal audience of Balarāma, the young gopīs,
smiled and asked him, “Is Kṛṣṇa, the darling of the city women, living happily?
Though they were still aggrieved, they laughed. This is a symptom of unmāda. They
laughed in order to mock Kṛṣṇa.
TEXT 16 sankarṣaṇas tāḥ kṛṣṇasya sandeśair hṛdayam-gamaiḥ sāntvayām āsa bhagavān

nānānunaya-kovidaḥ
TRANSLATION The Supreme Lord Balarāma, the attractor of all, being expert at
various kinds of conciliation, consoled the gopīs by relaying to them the
confidential messages Kṛṣṇa had sent with him. These messages deeply touched the
gopīs’ hearts.
Viṣṇu Purāṇa describes his heart-rending message:
samdeśaiḥ sāma-madhuraiḥ prema-garbhair agarvitaiḥ rāmeṇāśvāsitā gopyaḥ

kṛṣṇasyātimanoharaiḥ
Balarāma appeased the gopīs with Kṛṣṇa’s sweet, consoling attractive messages
filled with prema and devoid of pride.
Sankarṣaṇa then consoled them by attracting Kṛṣṇa with his mind (karṣaṇa) and gave
some of them realization of Kṛṣṇa’s presence. Kṛṣṇa gently hinted at Balarāma’s
separate pastimes. Gopyo ’ntareṇa bhujayor api yat-spṛhā śrīḥ: you have embraced
the young cowherd women between your two arms. (SB 10.1.58)
TEXT 31 kāmam vihṛtya salilād uttīrṇāyāsītāmbare bhūṣaṇāni mahārhāṇi dadau kāntiḥ

śubhām srajam
TRANSLATION The Lord played in the water to his full satisfaction, and when he
came out Goddess Kānti presented him with blue garments, precious ornaments and a
brilliant necklace.
Kānti is an expansion of Lakṣmī according to Viṣṇu Purāṇa. She is the wife of

Sankarṣaṇa of the second vyūha.
Chapter Sixty-six
TEXT 1 śrī-śuka uvāca nanda-vrajam gate rāme karūṣādhipatir nṛpa vāsudevo ’ham ity
ajno dūtam kṛṣṇāya prāhiṇot
TRANSLATION Śukadeva Gosvāmī said: O King, while Balarāma was away visiting Nanda’s
village of Vraja, the ruler of Karūṣa, foolishly thinking “I am the Supreme Lord,
Vāsudeva,” sent a messenger to Lord Kṛṣṇa.
On remember how Balarāma consoled Gokula, becoming contented in heart, he then

spoke on remembering a funny incident in Dvārakā after Balarāma had gone to Vraja.
When Balarāma went to Vraja, Pauṇdraka thought Kṛṣṇa would be alone in Dvārakā. If
Balarāma had been present, the incident would not have taken place since Balarāma
would have become uncontrollably angry in the beginning. Pauṇdraka announced
through the messenger that he was Vāsudeva, since he was a fool (ajnah), without
intelligence at all. Because of this he thought that the title of Supreme Lord had
been assigned to Kṛṣṇa as it had been done for himself. Śukadeva calls out to
Parīkṣit in amusement.
TEXT 2 tvam vāsudevo bhagavān avatīṛno jagat-patiḥ iti prastobhito bālair mena
ātmānam acyutam
TRANSLATION Pauṇdraka was emboldened by the flattery of childish men, who told him,
“You are Vāsudeva, the Supreme Lord and master of the universe, who have now
descended to the earth.” Thus he imagined himself to be the infallible Lord.
His foolishness and sending the messenger are described in two verses. Fools
praised him. “You are Vāsudeva since you pervade all beings, and you are Bhagavān,
endowed with all powers. Thus you, the Lord of the universe, have now appeared on
earth.” He thought he was the Lord, full of all powers (acyutam).
TEXT 3 dūtam ca prāhiṇon mandaḥ kṛṣṇāyāvyakta-vartmane dvārakāyām yathā bālo nṛpo

bāla-kṛto ’budhaḥ
TRANSLATION Thus slow-witted King Pauṇdraka sent a messenger to the inscrutable

Kṛṣṇa at Dvārakā. Foolish Pauṇdraka thought himself to be the Lord just like an
unintelligent child whom other children make a king thinks he is a king.
Not only did he think this, but he sent a messenger to Dvārakā, which was filled
with devatās, sages and kings. He is again called a fool out of amusement. He was
completely foolish (mandaḥ) since he thought he was the Lord just as a foolish
child is made into a king by other children and believes it. He sent the messenger
to Kṛṣṇa whose path is not clearly understood (avyakta-vartmane). Thus it was
suitable to send such a message, since it was impossible for him to know the truth
about Kṛṣṇa. Pauṇdraka was foolish like a child.
TEXT 4 dūtas tu dvārakām etya sabhāyām āsthitam prabhum kṛṣṇam kamala-patrākṣam
rāja-sandeśam abravīt
TRANSLATION Arriving in Dvārakā, the messenger found lotus-eyed Kṛṣṇa in his royal
assembly and relayed the King’s message to that almighty Lord.
The messenger was also a fool (tu). He went to Dvārakā, filled with amazing wealth.
He spoke the message to Kṛṣṇa, Svayam Bhagavān, endowed with all powers (prabhum),
endowed with the highest beauty (kamala-patrākṣam), who was seated in the assembly
protected by mighty warriors. The three phrases
prabhum, kṛṣṇam and kamala-patrākṣam, are in order to increasing excellence. These

words indicate that he was worthy of being the Lord. The Lord looked at the
messenger curiously with his lotus eyes which were especially bright.
TEXT 5 vāsudevo ’vatīrno ’ham eka eva na cāparaḥ bhūtānām anukampārtham tvam tu
mithyābhidhām tyaja
TRANSLATION [On Pauṇdraka’s behalf, the messenger said:] I am the one and only Lord
Vāsudeva, and there is no other. It is I who have descended to this world to show
mercy to the living beings. Therefore give up your false name.
I am the only Vāsudeva and have appeared to give mercy to all beings. There is no
other Vāsudeva since there is only one Supreme Lord. Therefore give up the false
name of Vāsudeva since the derivation of the word means he who lives in all beings.
The meaning “son of Vasudeva” is a conventional usage only. Since I give mercy to
all beings, it was not proper that you acted unfavorably to me by killing kings and
their armies. Or, give up the designation of showing mercy to all beings, for in
the fight between us, there will be affliction of all beings or of the people of
Dvārakā.
TEXT 6 yāni tvam asmac-cihnāni maudhyād bibharṣi sātvata tyaktvaihi mām tvam
śaraṇam no ced dehi mamāhavam
TRANSLATION O Sātvata, give up my personal symbols, which out of foolishness you

now carry, and come to me for shelter. If you do not, then you must give me battle.
He speaks further. You hold these symbols which are mine. O Sātvata, member of the
Yadu clan! He says this in disrespect. There is another, real meaning to the
previous verse. I have not descended to show mercy to all beings because I am
inferior, insignificant (aparaḥ). You alone have appeared as Vāsudeva. Make me give
up my false designation, like thinking a shell is silver. In verse 20 the Lord will
order Pauṇdraka to do this.
The real meaning of the present verse is as follows. You eternally hold the
symbols like the cakra, which I have imitated out of foolishness. Throw your cakra
at me and make me surrender to you, since you will liberate me. If you do not
release your weapon quickly then give me a fight.
In verse 8 the Lord says exactly these words to the messenger and to Pauṇdraka.
Since the messenger spoke with hatred and mockery, seeing the Lord just as the
wrestlers saw him in Kamsa’s arena, concerning shelter, in verse 9 the Lord
answers, “You will become the shelter of dogs.” Later he answers in verse 20, “I
will certainly take shelter of you, if I do not wish to fight you.”
TEXT 7 śrī-śuka uvāca katthanam tad upākarṇya pauṇdrakasyālpa-medhasaḥ

ugrasenādayaḥ sabhyā uccakair jahasus tadā
TRANSLATION Śukadeva Gosvāmī said: King Ugrasena and the other members of the
assembly laughed loudly when they heard this vain boasting of unintelligent
Pauṇdraka.
Hearing the boastful words of Pauṇdraka, who had little intelligence, Ugrasena and
others laughed loudly in the presence (upa) of the Lord.
TEXT 8 uvāca dūtam bhagavān parihāsa-kathām anu utsrakṣye mūdha cihnāni yais tvam
evam vikatthase
TRANSLATION The Lord, after enjoying the jokes of the assembly, told the messenger
[to relay a message to his master:] “You fool, I will indeed let loose the weapons
you boast of in this way.
I will release the weapons at you along as well as those with whom you boast.
TEXT 15 dṛṣṭvā tam ātmanas tulyam veṣam kṛtrimam āsthitam yathā naṭam ranga-gatam
vijahāsa bhṛśam harīḥ
TRANSLATION
Kṛṣṇa laughed heartily when he saw how the King had dressed in exact imitation of
his own appearance, just like an actor on a stage.
His artificial weapons were given to him by Śiva according to Padma Purāṇa.
Chapter Sixty-seven
TEXT 1 śrī-rājovāca bhuyo ’ham śrotum icchāmi rāmasyādbhuta-karmaṇaḥ

anantasyāprameyasya yad anyat kṛtavān prabhuḥ
TRANSLATION King Parīkṣit said: I wish to hear further about Balarāma, the
unlimited and immeasurable Supreme Lord, whose activities are all astounding. What
else did he do?
I wish to hear about the other activities of Balarāma.
TEXT 2 śrī-śuka uvāca narakasya sakhā kaścid dvivido nāma vānaraḥ sugrīva-sacivaḥ
so ’tha bhrātā maindasya vīryavān
TRANSLATION Śrī Śukadeva Gosvāmī said: There was an ape named Dvivida who was a
friend of Narakāsura’s. This powerful Dvivida, the brother of Mainda, had been
instructed by King Sugrīva.
Though he associated with Sugrīva, the cause of his present foolishness was his
friendship with Naraka. As a result, he became extremely evil-minded. The cause of
this bad association was pride in his strength by which he did not respect
Lakṣmaṇa. Mainda and Dvivida are two forms worshipped as āvaraṇa deities when
worshipping Rāma. They are situated in Vaikuṇṭḥa. The Mainda and Dvivida mentioned
in this verse are different persons endowed with a portion of their śakti.
TEXTS 19–21 mūṣalāhata-mastiṣko vireje rakta-dhārayā
girir yathā gairikayā prahāram nānucintayan
punar anyam samutkṣipya kṛtvā niṣpatram ojasā tenāhanat su-sankruddhas tam balaḥ
śatadhācchinat tato ’nyena ruṣā jaghne tam cāpi śatadhācchinat
TRANSLATION Struck on the skull by the Lord’s club, Dvivida became brilliantly
decorated by an outpour of blood, like a mountain beautified by red oxide. Ignoring
the wound, Dvivida uprooted another tree, stripped it of leaves by brute force and
struck the Lord again. Now enraged, Balarāma shattered the tree into hundreds of
pieces, upon which Dvivida grabbed yet another tree and furiously hit the Lord
again. This tree, too, the Lord smashed into hundreds of pieces.
Mastikaḥ means the brain.
Chapter Sixty-eight
TEXT 24 aho mahac citram idam kāla-gatyā duratyayā ārurukṣaty upānad vai śiro
mukuṭa-sevitam
TRANSLATION [The Kuru nobles said:] Oh, how amazing this is! The force of time is
indeed insurmountable: a lowly shoe now wants to climb on the head that bears the
royal crown.
Gatyā should be gatiḥ.
TEXT 27 alam yadūnām naradeva-lānchanair dātuḥ pratīpaiḥ phaṇinām ivāmṛtam ye

’smat-prasādopacitā hi yādavā ājnāpayanty adya gata-trapā bata
TRANSLATION No longer should the Yadus be allowed to use these royal symbols, which
now cause trouble for those who gave them, like milk fed to poisonous snakes.
Having prospered by our grace, these Yādavas have now lost all shame and are daring
to command us!
Amṛta means milk.
Chapter Sixty-nine
TEXTS 7–8 tasyām antaḥ-puram śrīmad arcitam sarva-dhiṣṇya-paiḥ hareḥ sva-kauśalam

yatra tvaṣṭrā kārtsnyena darśitam
tatra ṣodaśabhiḥ sadma- sahasraiḥ samalankṛtam viveśaikatomam śaureḥ patnīnām

bhavanam mahat
TRANSLATION In the city of Dvārakā was a beautiful private quarter worshiped by the
planetary rulers. This district, where Viśvakarmā had shown all his divine skill,
was the residential area of Kṛṣṇa, and thus it was gorgeously decorated by the
sixteen thousand palaces of Kṛṣṇa’s queens. Nārada Muni entered an immense palace.
The phrase hareḥ sva-kauśalam yatra tvaṣṭrā kārtsnyena darśitam can mean “The
palaces were manifested by Viśvakarmā through the instructions of the Lord, not by
Viśvakarmā’s own powers.”
TEXT 16 sampūjya deva-ṛṣi-varyam ṛṣiḥ purāṇo nārāyaṇo nara-sakho vidhinoditena

vāṇyābhibhāṣya mitayāmṛta-miṣṭayā tam prāha prabho bhagavate karavāma he kim
TRANSLATION After fully worshiping the great sage of the devatās according to Vedic
injunctions, Kṛṣṇa, who is himself the original sage—Nārāyaṇa, the friend of Nara—
conversed with Nārada, and the Lord’s measured speech was as sweet as nectar.
Finally the Lord asked Nārada, “What may we do for you, our Lord and master?”
The Lord was capable of doing proper worship because he was the establisher of all
mantras (ṛṣiḥ). He was always young (purāṇaḥ), remaining in the same condition
because of being Svayam Bhagavān. Thus the Lord was not old but
acted like an ancient sage. The Lord had appeared in the world in the form of
Nārāyaṇa, friend of Nara, for instituting such rules of dharma. This means that
Nārāyaṇa Ṛṣi had entered into Kṛṣṇa when Kṛṣṇa appeared in the world.
Kṛṣṇa made his appearance to demonstrate that all forms are amśas or kalās of
Svayam Bhagavān Kṛṣṇa. Nārada was the bests of sages (ṛṣi-varyam). He appeared,
following after the appearance of the Lord who was also a sage (ṛṣiḥ). “Since Kṛṣṇa
is Nārāyaṇa Ṛṣi, he is Nārada’s guru. How can he worship Nārada?” He did this
according to the rules (vidhinoditena). In playing the role of a kṣatriya, it was
proper from him to worship the brāhmaṇa. Lokavat līlākaivalyam: the Lord performs
his pastimes like the play of an ordinary person. (Vedānta-sūtra 2.1.33)
TEXT 18 dṛṣṭam tavānghri-yugalam janatāpavargam brahmādibhir hṛdi vicintyam agādha-

bodhaiḥ samsāra-kūpa-patitottaraṇāvalambam dhyāyamś carāmy anugṛhāṇa yathā smṛtiḥ
syāt
TRANSLATION Now I have seen your feet, which grant liberation to your devotees,
which even Brahmā and other great personalities of unfathomable intelligence can
only meditate upon within their hearts, and which those who have fallen into the
well of material existence resort to for deliverance. Please favor me so that I may
constantly think of you as I travel about.
Your feet are the final result of meditation for your perfected pure devotees
(janatāpavargam). Those feet are remembered with the greatest effort by the
greatest person like Brahmā in the deepest functions of his heart. What to speak of
those feet being suitable as the shelter for deliverance from samsāra for all those
in this world of samsāra.
TEXT 19 tato ’nyad āviśad geham kṛṣṇa-patnyāḥ sa nāradaḥ yogeśvareśvarasyānga yoga-

māyā-vivitsayā
TRANSLATION Nārada then entered the palace of another of Kṛṣṇa’s wives, my dear
King. He
was eager to witness the yoga-māyā possessed by the master of all masters of
mystic power.
Anyat should be anyasyāḥ.
TEXT 37 athovāca hṛṣīkeśam nāradaḥ prahasann iva yoga-māyodayam vīkṣya mānuṣīm

īyuṣo gatim
TRANSLATION Having thus seen this display of the Lord’s yogamāyā, Nārada mildly
laughed and then addressed Hṛṣīkeśa, who was adopting the behavior of a human
being.
This was a display of the Lord’s acintya-śakti or svarūpa-śakti.
TEXT 38 vidāma yoga-māyās te durdarśā api māyinām yogeśvarātman nirbhātā bhavat-

pāda-niṣevayā
TRANSLATION [Nārada said:] Now we understand your mystic potencies, which are
difficult to comprehend, even for great mystics, O Supreme Soul, master of all
mystic power. Only by serving your feet have I been able to perceive your powers.
He shows great joy. What has been manifested can be understood by service to your
feet. I pray for that service.
TEXT 39 anujānīhi mām deva lokāms te yaśasāplutān paryaṭāmi tavodgāyan līlā

bhuvana-pāvanīḥ
TRANSLATION O Lord, please give me your leave. I will wander about the worlds,
which are flooded with your fame, loudly singing about your pastimes, which purify
the universe.
Fearing that the Lord would say, “If you stay here a while, you will understand”
Nārada then asks permission to leave. I cannot tolerate seeing you worshipping
others. He then says he will glorify the Lord’s fame. He says this in order to
reveal his extreme lack of qualification. You are most worthy of worship (deva)!
I will wander the worlds flooded with your glories. The word āplūta (flooded)
suggests his glories are the greatest tīrtha.
TEXT 40 śrī-bhagavān uvāca brahman dhannasya vaktāham kartā tad-anumoditā tac

chikṣayan lokam imam āsthitaḥ putra mā khidaḥ
TRANSLATION The Supreme Lord said: O brāhmaṇa, I am the speaker of religion, its
performer and sanctioner. I observe religious principles to teach them to the
world, my child, so do not be disturbed.
The Lord removes his lamentation which arose from the Lord’s worshipping devatās
through sacrifice.
TEXT 41 śrī-śuka uvāca ity ācarantam sad-dharmān pāvanān gṛha-medhinām tam eva
sarva-geheṣu santam ekam dadarśa ha
TRANSLATION Śukadeva Gosvāmī said: Thus in every palace Nārada saw the Lord in his
same personal form, executing the proper principles of religion that purify those
engaged in household affairs.
Śukadeva explains the purpose in performing various dharmas. Nārada saw one Lord
performing dharmas which cause purification for householders who hear about this.
TEXT 43 ity artha-kāma-dharmeṣu kṛṣṇena śraddhitātmanā samyak sabhājitaḥ prītas tam

evānusmaran yayau
TRANSLATION Kṛṣṇa greatly honored Nārada, faithfully presenting him with gifts
related to economic prosperity, sense gratification and religious duties. Thus
fully satisfied, the sage departed, constantly remembering the Lord.
Kṛṣṇa worshipped him completely with all fine articles, enjoyments and sacrifices
(dharmeṣu). Whatever he wanted was supplied to please Nārada, since the Lord had
faith in him (śraddhitātmanā).
TEXT 45 yānīha viśva-vilayodbhava-vṛtti-hetuḥ karmāṇy ananya-viṣayāṇi harīś cakāra

yas tv anga gāyati śṛṇoty anumodate vā bhaktir bhaved bhagavati hy apavarga-mārge
TRANSLATION Kṛṣṇa is the ultimate cause of universal creation, maintenance and

destruction but in this avatāra, he performed activities which are non-different
from himself. My dear King, anyone who chants about, hears about or simply
appreciates the extraordinary activities will surely develop devotion for the
Supreme Lord, the bestower of bhakti.
Even after destroying samsāra a person can only attain the Lord by unobstructed
bhakti (apavarga-marge).
brahma-bhūtaḥ prasannātmā na śocati na kānkṣati samaḥ sarveṣu bhūteṣu mad-bhaktim

labhate parām Having attained the state of Brahman, being a pure soul, he does not
lament at the loss of what he has attained nor does he desire what he has not
attained, and looks upon all beings as equal. He then manifests pure bhakti and
even premabhakti. (BG 18.54)
Chapter Seventy
TEXTS 4–5 brāhme muhūrta utthāya vāry upaspṛśya mādhavaḥ dadhyau prasanna-karaṇa
ātmānam tamasaḥ param
ekam svayam-jyotir ananyam avyayam sva-samsthayā nitya-nirasta-kalmaṣam brahmākhyam

asyodbhava-nāśa-hetubhiḥ sva-śaktibhir lakṣita-bhāva-nirvṛtim
TRANSLATION
Mādhava would rise during the brahma-muhūrta period and touch water. With a clear
mind he would then meditate upon himself, the single, self-luminous, unequaled and
infallible Supreme Truth, known as Brahman (the greatest of all), who by his very
nature ever dispels all contamination, and who, through his personal energies,
which cause the creation and destruction of this universe, manifests his own pure
and blissful existence.
He would meditate to teach others.
TEXT 40 athāpy āśrāvaye brahma nara-loka-vidambanam rājnaḥ paitṛ-ṣvasreyasya

bhaktasya ca cikīrṣitam
TRANSLATION Nonetheless, O Supreme Truth playing the part of a human being, I shall
tell you what your devotee Yudhiṣṭhira Mahārāja, the son of your father’s sister,
intends to do.
O Lord absorbed in play in the human world, acting like a human (nara-
lokavidambanam)
TEXT 42 tasmin deva kratu-vare bhavantam vai surādayaḥ didṛkṣavaḥ sameṣyanti

rājānaś ca yaśasvinaḥ
TRANSLATION O Lord, exalted devatās and virtuous kings, eager to see you, will all
come to that best of sacrifices.
The sacrifice yields special results because of being related to Bhagavān, just as
the sacrifice becomes special by using khādira wood. Eager to see the sacrifice the
kings will necessarily come to you.
Chapter Seventy-one
TEXT 8 nimittam param īśasya viśva-sarga-nirodhayoḥ hiraṇyagarbhaḥ śarvaś ca

kālasyārūpiṇas tava
TRANSLATION Even Brahmā and Śiva act only as your instruments in cosmic creation
and
annihilation, which are ultimately done by you, the Supreme Lord, in your
invisible aspect of time.
Your form as time is the instrument for creation and destruction. It is without
form. Though it does everything, its actions are unseen.
TEXT 9 gāyanti te viśada-karma gṛheṣu devyo rājnām sva-śatru-vadham ātma-vimokṣaṇam

ca gopyaś ca kunjara-pater janakātmajāyāḥ pitroś ca labdha-śaraṇā munayo vayam ca
TRANSLATION In their homes, the godly wives of the imprisoned kings sing of your
noble deeds —about how you will kill their husbands’ enemy and deliver them. The
gopīs also sing your glories—how you killed Śankhacūda and delivered them from his
hands. The surrendered souls sing of your killing the enemy of Gajendra. The sages
sing of your killing the enemy of Sītā. We Yadus sing of your killing the enemies
of Vasudeva and Devakī.
The gopīs spend their time singing of the killing of enemies. The surrendered souls
sing of your killing the enemy of Gajendra and saving him, and we Yadus sing of
your killing the enemies of Vasudeva and Devakī and saving them.
TEXT 10 jarāsandha-vadhaḥ kṛṣṇa bhūry-arthāyopakalpate prāyaḥ pāka-vipākena tava

cābhimataḥ kratuḥ
TRANSLATION O Kṛṣṇa, the killing of Jarāsandha, which is certainly a reaction of

his past sins, will bring immense benefit. It will make possible the sacrificial
ceremony you desire.
With the sacrifice, there will be favorable and unfavorable results for different
persons (pāka-vipākena).
TEXT 15 nṛ-vāji-kāncana-śibikābhir acyutam sahātmajāḥ patim anu su-vratā yayuḥ

varāmbarābharaṇa-vilepana-srajaḥ
su-samvṛtā nṛbhir asi-carma-pāṇibhiḥ
TRANSLATION Acyuta’s faithful wives, along with their children, followed the Lord
on golden palanquins carried by powerful men. The queens were adorned with fine
clothing, ornaments, fragrant oils and flower garlands, and they were surrounded on
all sides by soldiers carrying swords and shields in their hands.
Nṛ-vāji-kāncana-śibikābhir can mean “with palanquins carried by men who walked

quickly like horses.”
TEXT 20 ity uktaḥ prasthito dūto yathā-vad avadan nṛpān te ’pi sandarśanam śaureḥ
pratyaikṣan yan mumukṣavaḥ
TRANSLATION Thus addressed, the messenger departed and accurately relayed the
Lord’s message to the kings. They then waited expectantly for their meeting with
Kṛṣṇa, eager for freedom in order to see him.
The kings waited to see Kṛṣṇa, depending only on Kṛṣṇa (pratyaikṣan), having
developed desire to be free from Jarāsandha because of Kṛṣṇa.
TEXT 21 ānarta-sauvīra-marūms tīrtvā vinaśanam hariḥ girīn nadīr atīyāya pura-

grāma-vrajākarān
TRANSLATION As he traveled through the provinces of Ānarta, Sauvīra, Marudeśa and

Vinaśana, Kṛṣṇa crossed rivers and passed mountains, cities, villages, cow pastures
and quarries.
Crossing mountains and rivers, he passed through different provinces and passed
through cities, villages, cow pastures and mines. Sauvīra and Pāncāla were on the
road he took.
TEXT 22 tato dṛṣadvatīm tīrtvā mukundo ’tha sarasvatīm pancālān atha matsyāmś ca
śakra-prastham athāgamat
TRANSLATION
After crossing the rivers Dṛṣadvatī and Sarasvatī, he passed through Pancāla and
Matsya and finally came to Indraprastha.
Vinaśana and Pāncāla were not on the path and not well known.
TEXT 38 pṛthā vilokya bhrātreyam kṛṣṇam tri-bhuvaneśvaram prītātmotthāya paryankāt

sa-snuṣā pariṣasvaje
TRANSLATION When Kuntī saw her nephew Kṛṣṇa, the master of the three worlds, her
heart became filled with love. Rising from her couch with her daughter-in-law, she
embraced the Lord.
Rising from her couch with her daughter-in-law, she embraced the Lord.
TEXTS 41–42 śvaśṛvā sancoditā kṛṣṇā kṛṣṇa-patnīś ca sarvaśaḥ ānarca rukmiṇīm satyām
bhadrām jāmbavatīm tathā
kālindīm mitravindām ca śaibyām nāgnajitīm satīm anyāś cābhyāgatā yās tu vāsaḥ-

sran-maṇdanādibhiḥ
TRANSLATION Encouraged by her mother-in-law, Draupadī worshiped all of Kṛṣṇa’s

wives, including Rukmiṇī; Satyabhāmā; Bhadrā; Jāmbavatī; Kālindī; Mitravindā, the
descendant of Śibi; the chaste Nāgnajitī; and the other queens of the Lord who were
present. Draupadī honored them all with such gifts as clothing, flower garlands and
jewelry.
Śaibya refers to Mitrāvindā. The second ca refers to Lakṣmaṇā.
Chapter Seventy-two
TEXT 6 na brahmaṇaḥ sva-para-bheda-matis tava syāt sarvātmanaḥ sama-dṛśaḥ sva-

sukhānubhūteḥ samsevatām sura-taror iva te prasādaḥ sevānurūpam udayo na viparyayo
’tra
TRANSLATION
Within your mind there can be no such differentiation as “This one is mine, and
that is another’s,” because you are the Supreme Absolute Truth, the Soul of all
beings, always equipoised and enjoying happiness within yourself. Just like the
heavenly desire tree, you bless all who properly worship you, granting their
desired fruits in proportion to the service they render you. There is nothing wrong
in this.
In the material desire tree, which gives material results, there is no distinctions
that one person can worship because he is qualified and another cannot worship
because he is unqualified. It is merciful to anyone who serves it with respect (sam
—sevatām). But in worshipping you, the result is not just according to the service.
The result is more. Even if there is irregularity in the worship, the opposite, no
result (viparyayaḥ), does not take place.
tulasī-dala-mātreṇa jalasya culukena vā vikrīṇīte svam ātmānam bhaktebhyo bhakta-

vatsalaḥ
Kṛṣṇa, who is very affectionate toward his devotee, sells himself to a devotee who
offers merely a tulasī leaf and a palmful of water. Viṣṇu-dharma
According to the bhāva of the devotee there will be various degrees of result.
Faith is the cause.
tyaktvā sva-dharmam caraṇāmbujam harer bhajann apakvo ’tha patet tato yadi yatra
kva vābhadram abhūd amuṣya kim ko vārtha āpto ’bhajatām sva-dharmataḥ
If a person having given up his duties in varṇāśrama, begins the worship of the
Lord’s lotus feet, and happens to deviate or not reach perfection, there is no
misfortune for him at all in the future. But what does the person who follows all
duties of varṇāśrama but does not worship the Lord gain? (SB 1.5.17)
Chapter Seventy-three: none
Chapter Seventy-four
TEXT 1
śrī-śuka uvāca evam yudhiṣṭhiro rājā jarāsandha-vadham vibhoḥ kṛṣṇasya cānubhāvam

tam śrutvā prītas tam abravīt
TRANSLATION Śukadeva Gosvāmī said: Having thus heard of the killing of Jarāsandha,
and also of almighty Kṛṣṇa’s manifestation of power, King Yudhiṣṭhira addressed the
Lord as follows with great pleasure.
On another day Yudhiṣṭhira spoke to Kṛṣṇa. Yudhiṣṭhira is called a king since by

the killing of Jarāsandha he could rule without opposition. This is understood
later. Because of satisfaction with Bhīma on his killing Jarāsandha, Kṛṣṇa had
manifested four arms (anubhāvam). Yudhiṣṭhira heard of his killing Jarāsandha and
Kṛṣṇa’s manifestation of four arms at that time. O master (vibho)! Śukadeva
addresses Parīkṣit in this way out of great respect on remembering this mercy of
the Lord to Parīkṣit’s ancestors. Another version has vibhoḥ: Yudhiṣṭhira heard
about the power of Kṛṣṇa who was his master.
TEXT 2 śrī-yudhiṣṭhira uvāca ye syus trai-lokya-guravaḥ sarve lokā maheśvarāḥ

vahanti durlabham labdvā śirasaivānuśāsanam
TRANSLATION Śrī Yudhiṣṭhira said: All the exalted spiritual masters of the three
worlds, together with the inhabitants and rulers of the various planets, accept
your command, which is rarely obtained, which comes from your mouth directly or
through the Vedas.
You control all of them. Having obtained your rare order, they accept it with
devotion directly through your mouth, or through the Vedas (śirasā).
TEXT 3 sa bhavān aravindākṣo dīnānām īśa-māninām dhatte ’nuśāsanam bhūmams tad

atyanta-vidambanam
TRANSLATION
That you, the lotus-eyed Supreme Lord, accept the orders of wretched fools who
presume themselves rulers is a great pretense on your part, O all-pervading one.
You protect or accept with reverence the orders of us who are worthless or suffer
greatly and consider ourselves controllers. O lotus-eyed Lord! He calls out with
prema on realizing Kṛṣṇa’s compassion, beauty and sweetness. O Lord with continual
powers (bhumān)! He calls out to nourish his praise of Kṛṣṇa. We consider your
accepting our orders to be an imitation, the laughing stock of the people, since
you should not do this. Or, it is not proper to do at all.
TEXT 4 na hy ekasyādvitīyasya brahmaṇaḥ paramātmanaḥ karmabhir vardhate tejo

hrasate ca yathā raveḥ
TRANSLATION But of course the power of the Absolute Truth, the Supreme Soul, the
primeval one without a second, is neither increased nor diminished by his
activities, any more than the sun’s power is by its movements.
This action is not for yourself, the enjoyer of sacrifice, since you never lack
anything and your devotees have no false identity. Your devotees are also not
affected by actions.
TEXT 5 na vai te ’jita bhaktānām mamāham iti mādhava tvam taveti ca nānā-dhīḥ
paśūnām iva vaikṛtī
TRANSLATION O unconquerable Mādhava, even your devotees make no distinctions of “I”

and “mine,” “you” and “yours,” for this is the perverted mentality of animals.
Therefore the cause of your actions is mercy alone and our bhakti.
TEXTS 13–15 haimāḥ kilopakaraṇā varuṇasya yathā purā indrādayo loka-pālā virinci-
bhava-samyutāḥ
sa-gaṇāḥ siddha-gandharvā vidyādhara-mahoragāḥ munayo yakṣa-rakṣāmsi khaga-kinnara-

cāraṇāḥ
rājānaś ca samāhūtā rāja-patnyaś ca sarvaśaḥ rājasūyam samīyuḥ sma rājnaḥ pāṇdu-

sutasya vai menire kṛṣṇa-bhaktasya sūpapannam avismitāḥ
TRANSLATION The utensils used in the sacrifice were made of gold, just as in the
ancient rājasūya performed by Varuṇa. Indra, Brahmā, Śiva and many other planetary
rulers; the Siddhas and Gandharvas with their entourage; the Vidyādharas; great
serpents; sages; Yakṣas; Rākṣasas; celestial birds; Kinnaras; Cāraṇas; and earthly
kings—all were invited, and they came from every direction to the sacrifice of King
Yudhiṣṭhira. They were not in the least astonished to see the splendor of the
sacrifice, since it was quite appropriate for a devotee of Kṛṣṇa.
The vessels were made of gold. One should not doubt this (kila). Brahmā and Śiva
were the chief devatās present. Sagaṇāḥ refers to Garuda and other Vaikuṇṭha
associates. The sages were ātmārāmas like the Kumāras. The birds were the sons of
Garuda. Yudhiṣṭhira is called the son of Pāṇdu because as his son he spread Pāṇdu’s
fame. They did not consider the sacrifice astonishing since Yudhiṣṭhira was a
devotee of Svayam Bhagavān Kṛṣṇa.
TEXT 16 ayājayan mahā-rājam yājakā deva-varcasaḥ rājasūyena vidhi-vat pracetasam

ivāmarāḥ
TRANSLATION The priests, as powerful as gods, performed the rājasūya sacrifice for
King Yudhiṣṭhira in accordance with the Vedic injunctions, just as the devatās had
previously performed it for Varuṇa.
The priests such as Vyāsa had more power than the devatās. They performed it just
as the ancient sages among devatās (amarāḥ) performed it for Varuṇa. Just as it was
performed elsewhere, it was performed here. Its main elements are shown in brief.
TEXT 17 sūtye ’hany avanī-pālo yājakān sadasas-patīn apūjayan mahā-bhāgān yathā-vat

su-samāhitaḥ
TRANSLATION On the day of extracting the soma juice, King Yudhiṣṭhira properly and
very attentively worshiped the priests and the most exalted personalities of the
assembly.
With faith he worshipped the best members of the assembly as appropriate to their
status because they were very pure (mahābhāgān), since he was the protector of the
earth, having conquered the directions.
TEXT 18 sadasyāgryārhaṇārham vai vimṛśantaḥ sabhā-sadaḥ nādhyagacchann anaikāntyāt

sahadevas tadābravīt
TRANSLATION The members of the assembly then pondered over who among them should be
worshiped first with arghya, but since there were many personalities qualified for
this honor, they were unable to decide. Finally Sahadeva spoke up.
Though they were most intelligent and considered carefully they could not decide on
who should be worshipped first, since there were many great persons present. The
foolish people had many doubts in their minds and could not decide. The wise people
had disagreements because of various opinions, with persons like Śiśupāla in the
assembly. Kṛṣṇa had the desire to wash everyone’s feet. Sahadeva then spoke. Later
it is mentioned that Sahadeva worshipped the guests (SB 10.75.4). Thus he spoke up
because of qualification, and also because of devotion to Kṛṣṇa.
TEXT 19 arhati hy acyutaḥ śraiṣṭhyam bhagavān sātvatām patiḥ eṣa vai devatāḥ sarvā
deśa-kāla-dhanādayaḥ
TRANSLATION [Sahadeva said:] Certainly it is Acyuta, the Supreme Lord and chief of
the Yādavas, who deserves the highest position. In truth, he himself comprises all
the devatās worshiped in sacrifice, along with such aspects of the worship as the
sacred place, the time and the paraphernalia.
Kṛṣṇa alone (eva) deserves the highest position, since he is always full of all
qualities (acyutaḥ). He then shows why. He is full of all powers innately and
moreover is the master of the devotees who are also most worthy of worship. Or, he
is the Lord of the Yādavas, Svayam Bhagavān. He who is most famous (eṣaḥ) is the
total of all devatās, place, time and articles in sacrifices by his śakti. Bhīṣma
and others also designated Kṛṣṇa as the first to be worshipped. This is mentioned
in Sabhā-parva of Mahābhārata. Bhīṣma also explains the procedure for selection in
other circumstances:
ācāryam ṛtvijam caiva samyuktam ca yudhiṣṭhira snātakam ca priyam cāhuḥ ṣad

arghyārhān nṛpam tathā
Listen, O Yudhiṣṭhra, the preceptor, the sacrificial priest, the relative, the
snataka, the friend, and the king, are the six that deserve arghya.
When Svayam Bhagavān is personally present, these considerations are not taken
first. (Later Bhīṣma says that Kṛṣṇa is most worthy of worship.)
TEXTS 20–21 yad-ātmakam idam viśvam kratavaś ca yad-ātmakāḥ agnir āhutayo mantra
sānkhyam yogaś ca yat-paraḥ
eka evādvitīyo ’sāv aitad-ātmyam idam jagat ātmanātmāśrayaḥ sabhyāḥ sṛjaty avati
hanty ajaḥ
TRANSLATION This entire universe is founded upon him, as are the great sacrificial
performances, with their sacred fires, oblations and mantras. Sānkhya and yoga have
him as their goal. He is one without a second. O assembly members, that unborn
Lord, relying solely on himself, creates, maintains and destroys this cosmos by his
personal energies, and thus the existence of this universe depends on him alone.
The reason for Kṛṣṇa being everything is given. The source of unlimited universes
is Kṛṣṇa (yad ātmakam), just as the sun is source of rays. He is the source of
sacrifice and its limbs—fire, oblations and mantras. The procedures for
liberation, Sānkhya and yoga are for attaining him. He gives shelter to these
processes (yat-paraḥ). The word ekaḥ indicates rejection of anything equal to him
and the word advitīyaḥ indicates rejection of anything other than him. The word eva
indicates anything else is impossible. Thus everything is one with him (etad-
ātmyam). That is illustrated in the last line. He creates, maintains and destroys
by śaktis derived from his svarūpa (ātmanā). Therefore he is not dependent on
anything else (ajaḥ). The word ekaḥ can also describe his oneness with the
universe.
TEXT 22 vividhānīha karmāṇi janayan yad-avekṣayā īhate yad ayam sarvaḥ śreyo
dharmādi-lakṣaṇam
TRANSLATION He creates the many activities of this world, and thus by his grace the
whole world endeavors for the ideals of religiosity, economic development, sense
gratification and liberation.
By his mercy alone, all activities of everyone and their results are undertaken and
achieved. Therefore he should be worshipped first. He creates various actions in
this world (iha). Ādi indicates artha, kāma and mokṣa. By his mercy, the world
endeavors for artha, dharma, kāma, and mokṣa. Or, ultimately for him (avekṣayā),
the world endeavors for these goals. Tam etam ātmānam vedānuvacanena brāhmaṇā
vividiṣanti yajnena dānena tapasānāśakena: they desire to know him by the words of
the Vedas, by sacrifice, charity, austerity and fasting. (Bṛhad-āraṇyaka Upaniṣad)
TEXT 23 tasmāt kṛṣṇāya mahate dīyatām paramārhaṇam evam cet sarva-bhūtānām ātmanaś
cārhaṇam bhavet
TRANSLATION Therefore we should give the highest honor to Kṛṣṇa, the Supreme Lord.
If we do so, we will be honoring all living beings and also our own selves.
He concludes in this verse. He is all beings or the best of all (mahate). No one
will have any objection.
TEXT 24 sarva-bhūtātma-bhūtāya kṛṣṇāyānanya-darśine deyam śāntāya pūrṇāya

dattasyānantyam icchatā
TRANSLATION Anyone who wishes the honor he gives to be reciprocated infinitely

should honor Kṛṣṇa, the perfectly peaceful and perfectly complete soul of all
beings, the Supreme Lord, who views nothing as separate from himself.
“Then what happens?” With longing he then speaks further. He is the soul of all
beings. By his nature he is seen as one alone. By knowledge he is peaceful. He is
perfect because of no transformations in his self. The quality of his being the
object of giving is shown. Or though he is the soul of all beings, he is attached
to seeing his devotees (ananya-darśinaḥ). He is without material desires (śāntāya)
and perfect. In this way his very astonishing qualities are shown. One who desires
unlimited reciprocation should honor him.
TEXT 25 ity uktvā sahadevo ’bhūt tūṣṇīm kṛṣṇānubhāva-vit tac chrutvā tuṣṭuvuḥ sarve
sādhu sādhv iti sattamāḥ
TRANSLATION [Śukadeva Gosvāmī continued:] Having said this, Sahadeva, who

understood Kṛṣṇa’s powers, fell silent. And having heard his words, all the saintly
persons present congratulated him, exclaiming “Excellent! Excellent!”
He became silent since he understood Kṛṣṇa’s powers. Because of Sahadeva’s great

devotion, and waiting for some cause for talking, they had remained silent
previously. The brāhmaṇas (sattamaḥ) then praised him. This is understood from the
next verse
TEXT 26 śrutvā dvijeritam raja jnātvā hārdam sabhā-sadām samarhayad dhṛṣīkeśam

prītaḥ praṇaya-vihvalaḥ
TRANSLATION The King was delighted to hear this pronouncement of the brāhmaṇas,
from
which he understood the mood of the entire assembly. Overwhelmed with love, he
fully worshiped Kṛṣṇa, the master of the senses.
They took shelter of the opinion of brāhmaṇas, since the others could not decide,
even though everyone was impressed with the arrangements because Yudhiṣṭhira was a
devotee of Kṛṣṇa.
TEXT 45 caidya-dehotthitam jyotir vāsudevam upāviśat paśyatām sarva-bhūtānām ulkeva

bhuvi khāc cyutā
TRANSLATION An effulgent light rose from Śiśupāla’s body and, as everyone watched,
entered Kṛṣṇa just like a meteor falling from the sky to the earth.
There was a light. This was merged with his form (which could thus not be seen),
since his form as an associate is actually indestructible.
TEXT 46 janma-trayānuguṇita- vaira-samrabdhayā dhiyā dhyāyams tan-mayatām yāto

bhāvo hi bhava-kāraṇam
TRANSLATION Obsessed with hatred of Kṛṣṇa throughout three lifetimes, Śiśupāla

attained the Lord’s nature for one’s consciousness determines one’s future birth.
By what type of intelligence did this happen? He was absorbed in hatred for three
lifetimes. The impressions of his situation as an associate of the Lord (bhāvaḥ)
gave this result. This remained deep within him, since the external consciousness
as a demon was a superimposition
TEXT 52 rājnā sabhājitāḥ sarve sura-mānava-khecarāḥ kṛṣṇam kratum ca śamsantaḥ sva-

dhāmāni yayur mudā
TRANSLATION The devatās, humans and residents of intermediate heavens, all properly
honored
by the King, happily set off for their respective domains while singing the
praises of Kṛṣṇa and the great sacrifice.
They praised the sacrifice because it became most remarkable by the presence of the
Lord.
Chapter Seventy-five
TEXT 32 yasmims narendra-ditijendra-surendra-lakṣmīr nānā vibhānti kila viśva-

sṛjopakḷptāḥ tābhiḥ patīn drupada-rāja-sutopatasthe yasyām viṣakta-hṛdayaḥ kuru-rād
atapyat
TRANSLATION In that palace all the collected wealth of the kings of men, demons and
gods were brilliantly manifest, having been brought there by the cosmic inventor,
Maya Dānava. With those riches Draupadī served her husbands, and Duryodhana, the
prince of the Kurus, lamented because he was attracted to that wealth.
His heart became filled with envy of that wealth (yasyām).
Chapter Seventy-six
TEXT 4 iti mūdhaḥ pratijnāya devam paśu-patim prabhum ārādhayām āsa nṛpaḥ pāmśu-
muṣṭim sakṛd grasan
TRANSLATION Having thus made his vow, the foolish king proceeded to worship Śiva as
his deity by eating a handful of dust each day and nothing more.
He then worshipped Śiva because Śiva was his family deity (devam), the master of
people who were like animals (such as Sālva), and who could fulfill his desires
(prabhum).
TEXT 5 samvatsarānte bhagavān āśu-toṣa umā-patiḥ
vareṇa cchandayām āsa śālvam śaraṇam āgatam
TRANSLATION The great Lord Umāpati is known as “he who is quickly pleased,” yet
only at the end of a year did he gratify Śālva, who had approached him for shelter,
by offering him a choice of benedictions.
Śiva (bhagavān) appeared and willingly gave him a benediction, because he knew
Śālva’s benediction would fail. Someone may say, “It would be better if Śiva did
not come.” Sālva was surrendered. If Śiva did not respond, people of this world
would think that Śiva ignored those who surrendered.
Chapter Seventy-seven
TEXT 30 evam vadanti rājarṣe ṛṣayaḥ kecanānvitāḥ yat sva-vāco virudhyeta nūnam te
na smaranty uta
TRANSLATION Such is the account given by some sages, O wise King, but those who
speak in this illogical way are contradicting themselves, having forgotten their
own previous statements.
Some sages speak, but illogically, since their words are contradictory.
TEXT 31 kva śoka-mohau sneho vā bhayam vā ye ’jna-sambhavāḥ kva cākhaṇdita-vijnāna-

jnānaiśvaryas tv akhaṇditaḥ
TRANSLATION How can lamentation, bewilderment, material affection or fear, all born
out of ignorance, be ascribed to the infinite Supreme Lord, whose perception,
knowledge and power are all similarly infinite?
Moha means ignorance. Actually the Lord is devoid of lamentation and ignorance, and
possesses continuous knowledge, since he is the Lord of śuddhasattva.
TEXT 32
yat-pāda-sevorjitayātma-vidyayā hinvanty anādyātma-viparyaya-graham labhanta

ātmīyam anantam aiśvaram kuto nu mohaḥ paramasya sad-gateḥ
TRANSLATION By virtue of self-realization fortified by service rendered to his

feet, devotees of the Lord dispel the bodily concept of life, which has bewildered
the soul for time without beginning. Thus they attain eternal glory in his personal
association. How, then, can that Supreme Truth, the destination of all genuine
saints, be subject to illusion?
Those who were previously controlled by māyā later become controlled by the
sweetness of the Supreme Being. They are then among those who have crossed samsāra.
(These are the persons mentioned in the verse. Still they apparently show material
emotions.)
An example of such a person is Prahlāda. On seeing the suffering of the

materialists, he revealed his sorrow to Nṛsimhadeva. At the beginning of the story
of Brahmā’s bewilderment, Śukadeva was bewildered. Bharata became merciful and
affectionate to King Rahugaṇa, who knew nothing of the Lord. The Kumāras described
their fear caused by the curse of the door keepers to the Lord of Vaikuṇṭha. The
Lord himself in the Dāmodara pastime established these contrary displays (such as
being controlled by his mother though he is the controller) by showing that his
nature is to be merciful to the devotees. Śukadeva also describes elsewhere:
tān vīkṣya kṛṣṇaḥ sakalābhaya-prado hy ananya-nāthān sva-karād avacyutān dīnāmś ca

mṛtyor jaṭharāgni-ghāsān ghṛṇārdito diṣṭa-kṛtena vismitaḥ Kṛṣṇa, giver of
fearlessness to all beings, saw that all the cowherd boys, who did not know anyone
but him as their shelter, had now escaped from his hand and were helpless, where
now suffering, like straws to be burned by the fire of the abdomen of Aghāsura, who
was death personified. Bewildered by his affection, he was astonished by what been
arranged by his appointed śakti. (SB 10.12.27)
Similarly in order to protect the Yadus, he fought with Śālva and showed various
emotions. Though he appears to be bewildered by the māyā of demons, one should not
think that he can be subject to lamentation and ignorance. There are verses of
course like the following:
tato vatsān adṛṣṭvaitya puline ’pi ca vatsapān ubhāv api vane kṛṣṇo vicikāya
samantataḥ
Thereafter, when Kṛṣṇa was unable to find the calves, he returned to the bank of
the river, but there he was also unable to see the cowherd boys. Thus he began to
search for both the calves and the boys everywhere in the forest. (SB 10.13.16)
This is a description of Brahmā’s māyā. It should be understood that the Lord, by

his own desire, accepted this position of bewilderment in order to have pleasing
pastimes with his great devotee Brahmā.
Chapter Seventy-eight
TEXT 10 tataḥ sūkṣmataram jyotiḥ kṛṣṇam āviśad adbhutam paśyatām sarva-bhūtānām

yathā caidya-vadhe nṛpa
TRANSLATION A most subtle and wondrous spark of light then [rose from the demon’s
body and] entered Lord Kṛṣṇa while everyone looked on, O King, just as when
Śiśupāla was killed.
From his body (tataḥ) a light which could not be seen by the eyes or other senses,
(not meaning small in size), entered Kṛṣṇa. When Śiśupāla died, it is said ulkeva
bhuvi khāc cyutā: he was like a meteor falling from the sky to the earth. (SB
10.74.45) But all people saw it directly. By the Lord’s will, they could see it.
The description of Kṛṣṇa going to Vraja and having everyone there enter into
aprakāta pastimes is described in Kṛṣṇa Sandarbha 174.
TEXT 28 etāvad uktvā bhagavān nivṛtto ’sad-vadhād api bhāvitvāt tam kuśāgreṇa kara-
sthenāhanat prabhuḥ
TRANSLATION
[Śukadeva Gosvāmī continued:] Although Balarāma had stopped killing the impious
while on pilgrimage, Romaharṣaṇa’s death was inevitable. Thus, having spoken, the
Lord killed him by picking up a blade of kuśa grass and touching him with its tip.
Even though Balarāma had given up killing while he was on pilgrimage, he killed him
since his death was inevitable (bhāvitvāt). TEXT 40 tataś ca bhāratam varṣam
parītya su-samāhitaḥ caritvā dvādaśa-māsāms tīrtha-snāyī viśudhyasi
TRANSLATION Thereafter, for twelve months, you should circumambulate the land of
Bhārata in a mood of serious meditation, executing austerities and bathing at
various holy pilgrimage sites. In this way you will become purified.
You will develop spotless fame (viśudhyasi).
Chapter Seventy-nine
TEXT 31 tebhyo viśuddham vijnānam bhagavān vyatarad vibhuḥ yenaivātmany ado viśvam
ātmānam viśva-gam viduḥ
TRANSLATION The all-powerful Balarāma bestowed upon the sages pure spiritual
knowledge, by which they could see the whole universe within him and also see him
pervading everything.
By that knowledge (yena) they understood that the universe took shelter of him
(ātmani).
Chapter Eighty
TEXT 2 ko nu śrutvāsakṛd brahmann uttamaḥśloka-sat-kathāḥ virameta viśeṣa-jno

viṣaṇṇaḥ kāma-mārgaṇaiḥ
TRANSLATION O brāhmaṇa, how could anyone who experiences the sweetness of the
topics and is disgusted with endeavoring for sense gratification give up the
transcendental topics of the Lord with excellent glories after hearing them
repeatedly?
The person who has special knowledge or who is disgusted with material life cannot
give up the Lord’s topics.
TEXT 3 sā vāg yayā tasya guṇān gṛṇīte karau ca tat-karma-karau manaś ca smared
vasantam sthira-jangameṣu śṛṇoti tat-puṇya-kathāḥ sa karṇaḥ
TRANSLATION Actual speech is that which describes the qualities of the Lord, real
hands are those that work for him, a true mind is that which always remembers him
dwelling within everything moving and nonmoving, and actual ears are those that
listen to sanctifying topics about him.
One should think of the Lord everywhere, in all moving and nonmoving beings.
TEXT 4 śiras tu tasyobhaya-lingam ānamet tad eva yat paśyati tad dhi cakṣuḥ angāni
viṣṇor atha taj-janānām pādodakam yāni bhajanti nityam
TRANSLATION An actual head is one that bows down to the Lord in his manifestations
among the moving and nonmoving creatures, real eyes are those that see only the
Lord, and actual limbs are those which regularly honor the water that has bathed
the Lord’s feet or those of his devotees.
One should bow the head completely (ā--namet), touching the ground, to the deity
forms of the Lord and to his devotee (ubhaya-lingam).
TEXTS 16–17 trīṇi gulmāny atīyāya tisraḥ kakṣāś ca sa-dvijaḥ vipro ’gamyāndhaka-
vṛṣṇīnām gṛheṣv acyuta-dharmiṇām
gṛham dvy-aṣṭa-sahasrāṇām mahiṣīṇām harer dvijaḥ viveśaikatamam śrīmad

brahmānandam gato yathā
TRANSLATION The learned brāhmaṇa, joined by some local brāhmaṇas, passed three
guard stations and went through three gateways, and then he walked by the homes of
Kṛṣṇa’s faithful devotees, the Andhakas and Vṛṣṇis, which ordinarily no one could
do. He then entered one of the opulent palaces belonging to Kṛṣṇa’s sixteen
thousand queens, and when he did so he felt as if he were attaining the bliss of
liberation.
He felt like he had entered the bliss of Brahman. This example is used only to show
that he forgot everything else.
TEXT 27 kathayām cakratur gāthāḥ pūrvā guru-kule satoḥ ātmanor lalitā rājan karau
gṛhya parasparam
TRANSLATION Taking each other’s hands, O King, Kṛṣṇa and the brāhmaṇa talked
pleasantly about how they once lived together in the school of their guru.
They talked because Kṛṣṇa was satisfied with him.
TEXT 30 kecit kurvanti karmāṇi kāmair ahata-cetasaḥ tyajantaḥ prakṛtīr daivīr

yathāham loka-sangraham
TRANSLATION Having renounced all material propensities, which spring from the
Lord’s illusory energy, some people execute worldly duties with their minds
undisturbed by mundane desires. They act as I do, to instruct the general populace.
Some do their household duties without attachment. But some give up material life
completely. “But the first option is impossible.” He answers with “I do this to
instruct the people.”
TEXT 32 sa vai sat-karmaṇām sākṣād dvijāter iha sambhavaḥ ādyo ’nga yatrāśramiṇām
yathāham jnāna-do guruḥ
TRANSLATION My dear friend, he who gives a person his physical birth is his first
spiritual master, and he who initiates him as a twice-born brāhmaṇa and he who
engages him in religious duties is indeed more directly his spiritual master. But
the person who bestows spiritual knowledge upon the members of all the spiritual
orders of society is one’s ultimate spiritual master. He is as good as my own self.
Sa vai should be repeated with each statement. He is the first guru who gives one
birth (sambhavaḥ) in this world (iha). He is the second guru who gives birth as a
second born. He who engages the person in pure actions is the third guru.
Chapter Eighty-one
TEXT 3 śrī-bhagavān uvāca kim upāyanam ānītam brahman me bhavatā gṛhāt aṇv apy
upāhṛtam bhaktaiḥ premṇā bhury eva me bhavet bhūry apy abhaktopahṛtam na me toṣāya
kalpate
TRANSLATION The Supreme Lord said: O brāhmaṇa, what gift have you brought me from
home? I regard as great even the smallest gift offered by my devotees in pure love,
but even great offerings presented by nondevotees do not please me.
Even a small gift like rice, if offered out of love (premnā) by persons endowed
with respect (bhaktaiḥ) and furthermore with prema, is very satisfying to me.
TEXTS 6–7 sarva-bhūtātma-dṛk sākṣāt tasyāgamana-kāraṇam vijnāyācintayan nāyam śrī-

kāmo mābhajat purā
patnyāḥ pati-vratāyās tu sakhā priya-cikīrṣayā prāpto mām asya dāsyāmi sampado

’martya-durlabhāḥ
TRANSLATION Being the direct witness in the hearts of all living beings, Kṛṣṇa
fully understood why his friend had come to see him. Thus he thought, “In the past
my friend has never worshiped me out of a desire for material opulence, but now he
comes to
me to satisfy his chaste and devoted wife. I will give him riches that even the
immortal devatās cannot obtain.”
The Lord is directly the witness of all ātmās in all beings, the antaryāmī, and not
less (sākṣat).
TEXT 10 iti muṣṭim sakṛj jagdhvā dvitīyām jagdhum ādade tāvac chrīr jagṛhe hastam
tat-parā parameṣṭhinaḥ
TRANSLATION After saying this, the Supreme Lord ate one palmful and was about to
eat a second when the devoted goddess Rukmiṇī took hold of his hand.
Rukmiṇī grasped the hand of the Supreme Lord since she was devoted to him. She
could not tolerate him accepting the lowly chipped rice.
TEXT 12 brāhmaṇas tām tu rajanīm uṣitvācyuta-mandire bhuktvā pītvā sukham mene

ātmānam svar-gatam yathā
TRANSLATION The brāhmaṇa spent that night in Acyuta’s palace after eating and
drinking to his full satisfaction. He felt as if he had gone to the spiritual
world.
Svargatim can mean what is beyond the material world. Svaḥ can mean Vaikuṇṭha. It
was like Vaikuṇṭha.
TEXT 28 prītaḥ svayam tayā yuktaḥ praviṣṭo nija-mandiram maṇi-stambha-śatopetam

mahendra-bhavanam yathā
TRANSLATION With pleasure he took his wife with him and entered his house, where
there were hundreds of gem-studded pillars, just as in the palace of Indra.
First he was pleased. Then he went with her. Suddenly his body also became
beautiful and suitable for the house.
TEXT 37
bhaktāya citrā bhagavān hi sampado rājyam vibhūtīr na samarthayaty ajaḥ adīrgha-

bodhāya vicakṣaṇaḥ svayam paśyan nipātam dhaninām madodbhavam
TRANSLATION To a devotee who lacks spiritual insight, the Supreme Lord will not
grant the wonderful powers of this world—kingly power and material assets. In his
infinite wisdom the unborn Lord knows how the intoxication of pride can cause the
downfall of the wealthy.
TEXT 37 bhaktāya citrā bhagavān hi sampado rājyam vibhūtīr na samarthayaty ajaḥ

adīrgha-bodhāya vicakṣaṇaḥ svayam paśyan nipātam dhaninām madodbhavam
TRANSLATION To a devotee who lacks spiritual insight, the Supreme Lord will not
grant the wonderful powers of this world—kingly power and material assets. In his
infinite wisdom the unborn Lord knows how the intoxication of pride can cause the
downfall of the wealthy.
He should not give to me since I have no intelligence but he gave to me since he

saw that I was so insistent. TEXT 40 evam sa vipro bhagavat-suhṛt tadā dṛṣṭvā sva-
bhṛtyair ajitam parājitam tad-dhyāna-vegodgrathitātma-bandhanas tad-dhāma lebhe
’cirataḥ satām gatim
TRANSLATION Thus seeing how the unconquerable Supreme Lord is nonetheless conquered
by his own servants, the Lord’s dear brāhmaṇa friend felt the remaining knots of
material attachment within his heart being cut by the force of his constant
meditation on the Lord. In a short time he attained Lord Kṛṣṇa’s supreme abode, the
destination of great saints.
The brāhmaṇa concluded that the unconquerable Lord is conquered by his servants. He
thought of him with devotion, as the Lord who is controlled by his
devotee. By continuous thoughts (dhyāna-vega) in prema, he untied the knots of

bondage on the ātmā, consisting of his consciousness of being a brāhmaṇa. He
quickly attained Dvārakā. All that was not surprising for him, since he was the
friend of the Lord (bhagavat-suhṛt).
Chapter Eighty-two
TEXTS 23–26 bhīṣmo droṇo ’mbikā-putro gāndhārī sa-sutā tathā sa-dārāḥ pāṇdavāḥ
kuntī sanjayo viduraḥ kṛpaḥ
kuntībhojo virāṭaś ca bhīṣmako nagnajin mahān purujid drupadaḥ śalyo dhṛṣṭaketuḥ sa

kāśi-rāṭ
damaghoṣo viśālākṣo maithilo madra-kekayau yudhāmanyuḥ suśarmā ca sa-sutā

bāhlikādayaḥ
rājāno ye ca rājendra yudhiṣṭhiram anuvratāḥ śrī-niketam vapuḥ śaureḥ sa-strīkam

vīkṣya vismitāḥ
TRANSLATION All the royalty present, including Bhīṣma, Droṇa, Dhṛtarāṣṭra, Gāndhārī
and her sons, the Pāṇdavas and their wives, Kuntī, Sanjaya, Vidura, Kṛpācārya,
Kuntībhoja, Virāṭa, Bhīṣmaka, the great Nagnajit, Purujit, Drupada, Śalya,
Dhṛṣṭaketu, Kāśirāja, Damaghoṣa, Viśālākṣa, Maithila, Madra, Kekaya, Yudhāmanyu,
Suśarmā, Bāhlika with his associates and their sons, and the many other kings
subservient to Mahārāja Yudhiṣṭhira—all of them, O best of kings, along with their
wives, were simply amazed to see the form of Kṛṣṇa, the abode of all opulence and
beauty, standing before them.
Those who were dedicated to Yudhiṣṭhira, along with their wives (sa-strīkam) were
amazed.
TEXT 39 śrī-śuka uvāca gopyaś ca kṛṣṇam upalabhya cirād abhīṣṭam yat-prekṣaṇe
dṛśiṣu pakṣma-kṛtam śapanti dṛgbhir hṛdī-kṛtam alam parirabhya sarvās tad-bhāvam
āpur api nitya-yujām durāpam
TRANSLATION Śukadeva Gosvāmī said: While gazing at their beloved Kṛṣṇa, the young
gopīs used to condemn the creator of their eyelids, [which would momentarily block
their vision of Him]. Now, seeing Kṛṣṇa again after such a long separation, with
their eyes they took him into their hearts, and there they embraced him to their
full satisfaction. In this way they became totally absorbed in ecstatic meditation
on him, although those who constantly practice mystic yoga find such absorption
difficult to achieve.
This state was rarely attained even by Rukmiṇī and others who were proud that they
were constantly with him (nitya-yujām).
TEXT 40 bhagavāms tās tathā-bhūtā vivikta upasangataḥ āśliṣyānāmayam pṛṣṭvā

prahasann idam abravīt
TRANSLATION The Supreme Lord approached the gopīs in a secluded place as they stood
in their ecstatic trance. After embracing each of them and inquiring about their
well-being, he laughed and spoke as follows.
He smiled artificially to make his offense insignificant.
TEXT 44 mayi bhaktir hi bhūtānām amṛtatvāya kalpate diṣṭyā yad āsīn mat-sneho
bhavatīnām mad-āpanaḥ
TRANSLATION Rendering devotional service to me qualifies any living being for

eternal life. But your prema for me, which has existed to bring the highest
fortune, has caused you to attain me directly.
“Some say you are the supreme Lord.” Fearing they would say this, he speaks the
following verses.
Chapter Eighty-three
TEXT 9 śrī-satyabhāmovāca yo me sanābhi-vadha-tapta-hṛdā tatena
liptābhiśāpam apamārṣṭum upājahāra jitvarkṣa-rājam atha ratnam adāt sa tena bhītaḥ

pitādiśata mām prabhave ’pi dattām
TRANSLATION Śrī Satyabhāmā said: My father, his heart tormented by his brother’s
death, accused Kṛṣṇa of killing him. To remove the stain on his reputation, the
Lord defeated the king of the bears and took back the Syamantaka jewel, which he
then returned to my father. Fearing the consequences of his offense, my father
offered me to the Lord, even though I had already been promised to others.
“That she was given because of fear is not proper.” He gave me, though given to
others, to the Supreme Lord (prabhave). Actually everything belongs to him. It is
proper to give everything to him. Giving to others is wrong.
TEXT 12 śrī-mitravindovāca yo mām svayam-vara upetya vijitya bhū-pān ninye śva-

yūtha-gam ivātma-balim dvipāriḥ bhrātriimś ca me ’pakurutaḥ sva-puram śriyaukas
tasyāstu me ’nu-bhavam anghry-avanejanatvam
TRANSLATION Śrī Mitravindā said: At my svayam-vara ceremony he came forward,

defeated all the kings present—including my brothers, who dared insult him—and took
me away just as a lion removes his prey from amidst a pack of dogs. Thus Kṛṣṇa, the
shelter of the goddess of fortune, brought me to his capital city. May I be allowed
to serve him by washing his feet, life after life.
In place of Mitravindā, Bhadrā is described here in Śrīdhara Svāmī’s version. In

the Madhva line also, this verse occurs here.
TEXTS 13–14 śrī-satyovāca saptokṣaṇo ’ti-bala-vīrya-su-tīkṣṇa-śṛngān pitrā kṛtān

kṣitipa-vīrya-parīkṣaṇāya tān vīra-durmada-hanas tarasā nigṛhya krīdan babandha ha
yathā śiśavo ’ja-tokān
ya ittham vīrya-śulkām mām
dāsībhiś catur-angiṇīm pathi nirjitya rājanyān ninye tad-dāsyam astu me
TRANSLATION Śrī Satyā said: My father arranged for seven extremely powerful and
vigorous bulls with deadly sharp horns to test the prowess of the kings who desired
my hand in marriage. Although these bulls destroyed the false pride of many heroes,
Kṛṣṇa subdued them effortlessly, tying them up in the same way that children
playfully tie up a goat’s kids. He thus purchased me with his valor. Then he took
me away with my maidservants and a full army of four divisions, defeating all the
kings who opposed him along the road. May I be granted the privilege of serving
that Lord.
Though it is said her father wanted to test the strength of kings actually he
arranged the test in order to give his daughter to Kṛṣṇa. This has been stated
previously. Babandha ha means “he tied up all the bulls immediately.” He did this
as play, just as children tie up baby goats. The plural is used (children) since he
expanded himself in seven forms to tie up seven bulls. Kṛṣṇa paid the price of
valor in that he observed the conditions for marriage made by her father.
TEXTS 15–16 śrī-bhadrovāca pitā me mātuleyāya svayam āhūya dattavān kṛṣṇe kṛṣṇāya
tac-cittām akṣauhiṇyā sakhī-janaiḥ
asya me pāda-samsparśo bhavej janmani janmani karmabhir bhrāmyamāṇāyā yena tac

chreya ātmanaḥ
TRANSLATION Śrī Bhadrā said: My dear Draupadī, of his own free will my father
invited his nephew Kṛṣṇa, to whom I had already dedicated my heart, and offered me
to him as his bride. My father presented me to the Lord with an akṣauhiṇi military
guard and a retinue of my female companions. My ultimate perfection is this: to
always be allowed to touch Kṛṣṇa’s lotus feet as I wander from life to life, bound
by my karma.
Mentioning being bound by karma is from absorption in human pastimes.
TEXT 29 unnīya vaktram uru-kuntala-kuṇdala-tvidgaṇda-sthalam śiśira-hāsa-kaṭākṣa-

mokṣaiḥ rājno nirīkṣya paritaḥ śanakair murārer amse ’nurakta-hṛdayā nidadhe sva-
mālām
TRANSLATION I lifted my face, which was encircled by my abundant locks and which
was effulgent from the glow of my earrings reflected from my cheeks. Smiling
coolly, I glanced about. Then, looking around at all the kings, I slowly placed the
necklace on the shoulder of Murāri, who had captured my heart.
Her face had a cooling smile with side glances. She looked at the kings with
disrespect.
TEXTS 41–42 na vayam sādhvi sāmrājyam svārājyam bhaujyam apy uta vairājyam
pārameṣṭhyam ca ānantyam vā hareḥ padam
kāmayāmaha etasya śrīmat-pāda-rajaḥ śriyaḥ kuca-kunkuma-gandhādhyam mūrdhnā vodhum

gadā-bhṛtaḥ
TRANSLATION O saintly lady, we do not desire enjoyment from dominion over the
earth, the sovereignty of the King of heaven, mystic power, the position of Brahmā,
immortality or even attainment of the kingdom of God. We simply desire to carry on
our heads the glorious dust of Kṛṣṇa’s feet, enriched by the fragrance of kunkuma
from his consort’s bosom.
Two verses go together.
Chapter Eighty-four
TEXT 1 śrī-śuka uvāca śrutvā pṛthā subala-putry atha yājnasenī mādhavy atha
kṣitipa-patnya uta sva-gopyaḥ kṛṣṇe ’khilātmani harau praṇayānubandham sarvā
visismyur alam aśru-kalākulākṣyaḥ
TRANSLATION Śukadeva Gosvāmī said: Pṛthā, Gāndhārī, Draupadī, Subhadrā, the wives
of other kings and the Lord’s cowherd girlfriends were all amazed to hear of the
queens’ deep love for Kṛṣṇa, the Supreme Lord and soul of all beings, and their
eyes filled with tears.
Sva indicates that Kṛṣṇa’s gopīs were present, but not Balarāma’s gopīs.
TEXT 12 nāgnir na sūryo na ca candra-tārakā na bhūr jalam kham śvasano ’tha vān
manaḥ upāsitā bheda-kṛto haranty agham vipaścito ghnanti muhūrta-sevayā
TRANSLATION Neither the devatās controlling fire, the sun, the moon and the stars
nor those in charge of earth, water, ether, air, speech and mind, who see in terms
of duality, remove the sins of their worshipers. But wise sages who see the Lord
destroy one’s sins when served for even a few moments.
Bheda-kṛtaḥ (seeing with duality) means that these persons say to others “I am
Indra,” or “I am Varuṇa.” Nor do such persons announce to others that the Supreme
Lord is non-different from everything.
TEXT 13 yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij janeṣv abhijneṣu sa eva go-kharaḥ
TRANSLATION One who identifies his self as the inert body composed of mucus, bile
and air, who assumes his wife and family are permanently his own, who thinks an
earthen image or the land of his birth is worshipable, or who sees a place of
pilgrimage as merely the water there, but who never identifies himself with, feels
kinship with, worships or even visits those who are wise in spiritual truth—such a
person is no better than a cow or an ass. Vaiṣṇava-toṣaṇī:
Though a person worships the deity of the Lord, he may be a kaniṣṭha but he is
not a gokhara. In the Eleventh Canto it is said:
arcāyām eva haraye pūjām yaḥ śraddhayehate na tad-bhakteṣu cānyeṣu sa bhaktaḥ

prākṛtaḥ smṛtaḥ
A person who is very faithfully engaged in the worship of the deity in the temple
but does not know how to behave toward devotees or people in general is called a
kaniṣṭha-adhikārī. (SB 11.2.47)
TEXT 21 adya no janma-sāphalyam vidyāyās tapaso dṛśaḥ tvayā sangamya sad-gatyā yad
antaḥ śreyasām paraḥ
TRANSLATION Today our birth and knowledge of spiritual and material topics have all
become perfect because we have been able to associate with you, the goal of all
saintly persons. You are the ultimate, supreme blessing.
You alone are the best of all human goals. You are the highest. Or your association
is without limit (antaḥ).
TEXTS 24–25 yathā śayānaḥ puruṣa ātmānam guṇa-tattva-dṛk nāma-mātrendriyābhātam na

veda rahitam param
evam tvā nāma-mātreṣu viṣayeṣv indriyehayā māyayā vibhramac-citto na veda smṛty-

upaplavāt
TRANSLATION A sleeping person imagines an alternative reality for himself and,

seeing himself as having various names and forms, forgets his waking identity,
which is distinct from the dream. Similarly, the senses of one whose consciousness
is bewildered by illusion perceive only the names and forms of material objects.
Thus such a person loses his memory and cannot know you.
Others do not know you at all. Two verses explain.
TEXT 27 śrī-śuka uvāca ity anujnāpya dāśārham dhṛtarāṣṭram yudhiṣṭhiram rājarṣe

svāśramān gantum munayo dadhire manaḥ
TRANSLATION Śukadeva Gosvāmī said: Having thus spoken, O wise king, the sages then
took permission from Kṛṣṇa, Dhṛtarāṣṭra and Yudhiṣṭhira and prepared to depart for
their abodes.
Dhṛtarāṣṭra is mentioned because he was sitting there among them, at the request of
Yudhiṣṭhira.
TEXT 28 tad vīkṣya tān upavrajya vasudevo mahā-yaśāḥ praṇamya copasangṛhya

babhāṣedam su-yantritaḥ
TRANSLATION Seeing that they were about to leave, the renowned Vasudeva approached
the sages. After bowing down to them and touching their feet, he spoke to them with
carefully chosen words.
Vasudeva, famous because he was the father of the Lord, went to them. Following
human pastimes like the Lord, he offered respects and spoke with the greatest
courtesy (suyantritaḥ) in order to give bliss to Kṛṣṇa and the people, by crediting
to the Lord his proper fame.
TEXT 29 śrī-vasudeva uvāca namo vaḥ sarva-devebhya ṛṣayaḥ śrotum arhatha karmaṇā
karma-nirhāro yathā syān nas tad ucyatām
TRANSLATION Śrī Vasudeva said: Obeisances to you, the residence of all the devatās.
Please hear me, O sages. Kindly tell us how the reactions of one’s work can be
counteracted by further work.
Though he knew the answer, he asked the sages in order to protect codes of respect
by taking proof from persons qualified to teach.
TEXT 30 śrī-nārada uvāca
nāti-citram idam viprā vasudevo bubhutsayā kṛṣṇam matvārbhakam yan naḥ pṛcchati
śreya ātmanaḥ
TRANSLATION Śrī Nārada Muni said: O brāhmaṇas, it is not so amazing that in his
eagerness to know, Vasudeva has asked us about his ultimate benefit, for he
considers Kṛṣṇa a mere boy.
“Why does Kṛṣṇa’s father, who has attained good fortune desired by us, but which is
hard to attain, ask about something other than Kṛṣṇa? If he asks, how can he give
up Kṛṣṇa and ask someone else?” Astonished, the sages were silent. Though knowing
Vasudeva’s intention which was previously explained, Nārada spoke as if intolerant
of Vasudeva’s question. Since Vasudeva was well versed in Kṛṣṇa’s powers, and knew
the path of the highest good, unlike Nanda who was absorbed in Kṛṣṇa’s sweetness,
asking this question was part of his human pastimes in order to spread his son’s
sattvika glories. That question was very insignificant for the Lord who possessed
the highest glories.
Or, Svayam Bhagavān reveals his pastimes to hide his power to some degree. This may
however produce some misunderstanding. If we tolerate this, people will become
bewildered. Therefore it is suitable that I show the Lord’s powers, on the pretext
of criticizing Vasudeva.
TEXT 31 sannikarṣo ’tra martyānām anādaraṇa-kāraṇam gāngam hitvā yathānyāmbhas

tatratyo yāti śuddhaye
TRANSLATION In this world, familiarity breeds contempt. For example, one who lives
on the banks of the Ganges might travel to some other body of water to be purified.
Vasudeva behaved in this manner to follow the pastimes of a human (martyānām).
TEXT 38 vittaiṣaṇām yajna-dānair gṛhair dāra-sutaiṣaṇām ātma-lokaiṣaṇām deva kālena

visṛjed budhaḥ grāme tyaktaiṣaṇāḥ sarve yayur dhīrās tapo-vanam
TRANSLATION An intelligent person should learn to renounce his desire for wealth
by performing sacrifices and acts of charity. He should learn to renounce his
desire for wife and children by experiencing family life. And he should learn to
renounce his desire for promotion to a higher planet in his next life, O saintly
Vasudeva, by studying the effects of time. Self-controlled sages who have thus
renounced their attachment to household life go to the forest to perform
austerities.
These actions are prescribed in order that the person become a devotee.
TEXT 66 nandas tu sakhyuḥ priya-kṛt premṇā govinda-rāmayoḥ adya śva iti māsāms trīn
yadubhir mānito ’vasat
TRANSLATION And on his part, Nanda was also full of affection for his friend
Vasudeva. Thus during the following days Nanda would repeatedly announce, “I will
be leaving later today” and “I will be leaving tomorrow.” But out of love for Kṛṣṇa
and Balarāma he remained there for three more months, honored by all the Yadus.
Nanda did not reply to him since he knew Kṛṣṇa’s bhāva and had no doubts about
Kṛṣṇa being his son. Kṛṣṇa had said “I will return to see my relatives after making
my friends happy.” (SB 10.45.23) His integral affection is shown in Bhakti-
rasāmrṭa-sindhu:
devakyā vivṛta-prasū-caritayāpy unmṛjyamānānane bhūyobhir vasudeva-nandanatayāpy

udghūṣyamāṇe janaiḥ govinde mihira-grahotsukatayā kṣetram kuror āgate premā
vallava-nāthayor atitarām ullāsam evāyayau
When Kṛṣṇa went with an eager heart to Kurukṣetra to observe the solar eclipse,
people glorified him as the son of Vasudeva. Devakī, performing activities suitable
for a mother, wiped the tears from his face, while Nanda and Yaśodā’s prema simply
increased even more. (BRS 3.4.57)
Would Nanda ask permission to leave? He was honored by Vasudeva and others. This
increased daily and in this way he stayed for three months, saying each day “I will
go today or tomorrow” because of his firm prema for Kṛṣṇa and
even for Balarāma who was his brother’s son, since the two boys gave him great
bliss. The word tu indicates that Nanda had greater love in his dealings with
Vasudeva than Vasudeva had in dealings with him. Having affection for his friend
Vasudeva, he stayed three months. He did not indicate that Kṛṣṇa was his son and
that he wanted to take him with him to Vraja.
TEXTS 67–68 tataḥ kāmaiḥ pūryamāṇaḥ sa-vrajaḥ saha-bāndhavaḥ parārdhyābharaṇa-

kṣauma- nānānarghya-paricchadaiḥ
vasudevograsenābhyām kṛṣṇoddhava-balādibhiḥ dattam ādāya pāribarham yāpito yadubhir

yayau
TRANSLATION Then, after Vasudeva, Ugrasena, Kṛṣṇa, Uddhava, Balarāma and others had
fulfilled his desires and presented him with precious ornaments, fine linen and
varieties of priceless household furnishings, Nanda Mahārāja accepted all these
gifts and took his leave. Seen off by all the Yadus, he departed with his family
members and the residents of Vraja.
His desires that Kṛṣṇa return to Gokula, since Kṛṣṇa promised that he would remain
there permanently, were fulfilled. Otherwise he would come and go.
Chapter Eighty-five
TEXT 13 sattvam rajas tama iti guṇās tad-vṛttayaś ca yāḥ tvayy addhā brahmaṇi pare
kalpitā yoga-māyayā
TRANSLATION The modes of material nature—namely goodness, passion and ignorance—

together with all their functions, become directly manifest within you, the Supreme
Absolute Truth, by the arrangement of your yogamāyā.
“Because of the variety of śaktis, by their faults, I also will be considered

faulty.” The guṇas are produced by you acintya-śakti (yoga-māyā) inherent in your
svarūpa. Though the guṇas are within you, you are not touched by them.
TEXT 14 tasmān na santy amī bhāvā yarhi tvayi vikalpitāḥ tvam cāmīṣu vikāreṣu hy
anyadā vyāvahārikaḥ
TRANSLATION At the time of pralaya when all these effects are dissolved they no
longer exist and you do not exist in them. During creation, you remain as the
producer of material existence.
When at the time of pralaya all these effects are dissolved by your will as
yogamāyā through your glance, they do not exit. You do not exist in all these
effects (vikāreṣu) at all (hi). At other times, during creation and maintenance,
though you remain untouched, you remain as the producer of normal existence.
TEXT 15 guṇa-pravāha etasminn abudhās tv akhilātmanaḥ gatim sūkṣmām abodhena

samsarantīha karmabhiḥ
TRANSLATION They are truly ignorant who, while imprisoned within the ceaseless flow
of this world’s material qualities, fail to know you, the Supreme Soul of all that
be, as their ultimate, sublime destination. Because of their ignorance, the
entanglement of material work forces such souls to wander in the cycle of birth and
death.
Those who do not know your position in relation to matter are bound in samsāra.
Vasudeva laments their position.
TEXTS 41–43 daitya-dānava-gandharvāḥ siddha-vidyādhra-cāraṇāḥ yakṣa-rakṣaḥ-piśācāś

ca bhūta-pramatha-nāyakāḥ
viśuddha-sattva-dhāmny addhā tvayi śāstra-śarīriṇi nityam nibaddha-vairās te vayam

cānye ca tādṛśāḥ
kecanodbaddha-vaireṇa bhaktyā kecana kāmataḥ na tathā sattva-samrabdhāḥ sannikṛṣṭāḥ

surādayaḥ
TRANSLATION Many who had been constantly absorbed in enmity toward you ultimately
became attracted to you, who are the supervisor of goodness and the source of
scriptures. These reformed enemies include Daityas, Dānavas, Gandharvas, Siddhas,
Vidyādharas, Cāraṇas, Yakṣas, Rākṣasas, Piśācas, Bhūtas, Pramathas and Nāyakas, and
also ourselves and many others like us. Some of us have become attracted to you
because of exceptional hatred, while others have become attracted because of mixed
bhakti. But the devatās are not attracted to you in this way.
You are the source of scriptures (śāstra-śarīriṇi). The Gandharvas, Siddhas,

Vidyādharas and Cāraṇas, though not inimical to the Lord by nature, often follow
the demons because of their natures of rajas and tamas. Yakṣas, Rākṣasas, Piśācas
and others, and I also, having natures of tamas, follow the demons and are well
known for our evil natures. I am included with the demons. Because of that, I also
have strong animosity to you.
Some of these humans such as Pauṇdraka are in pure tamas and have extreme
animosity. Thus they become completely absorbed in thinking of the Lord (in
hatred). Some achieved liberation (sannikṛṣṭāḥ). Others like me, having bhakti
mixed with rajas, with desires for fame and other things, were attracted by places
in the three worlds. The devatās however were not attracted in this way. TEXT 44
idam ittham iti prāyas tava yogeśvareśvara na vidanty api yogeśā yoga-māyām kuto
vayam
TRANSLATION What to speak of ourselves, O Lord of all perfect yogīs, even the
greatest mystics do not know your spiritual powers.
The devatās are not like that since they have sattva. Thus they are qualified to
attract you and see you.
TEXT 45 tan naḥ prasīda nirapekṣa-vimṛgya-yuṣmat pādāravinda-dhiṣaṇānya-gṛhāndha-

kūpāt niṣkramya viśva-śaraṇānghry-upalabdha-vṛttiḥ
śānto yathaika uta sarva-sakhaiś carāmi
TRANSLATION Please be merciful to me so I may get out of the blind well of family
life—my false home—and find the true shelter of your lotus feet, which selfless
sages always seek. Then, taking the nature of your servant, having attained your
lotus feet, I will leave my followers and wander in the company of devotees, who
are the friends of everyone.
Having attained your lotus feet which are the object of surrender for the universe,
remaining as your servant (vṛttiḥ), going alone, not with followers, I will wander
about with your devotees who are friends of everyone.
TEXT 46 śādhy asmān īśitavyeśa niṣpāpān kuru naḥ prabho pumān yac
chraddhayātiṣṭhamś codanāyā vimucyate
TRANSLATION O Lord of all subordinate creatures, please tell us what to do and thus
free us of all sin. Even one who faithfully executes the rules of the Vedas is free
of sin.
If you do not give this mercy plentifully to me, devoid of good fortune, then
please tell me your purpose in coming. By this I can become successful. Please
instruct me a little.
TEXT 54 apāyayat stanam prītā suta-sparśa-parisnutam mohitā māyayā viṣṇor yayā

sṛṣṭiḥ pravartate
TRANSLATION Lovingly she let her sons drink from her breast, which became wet with
milk touched by Kṛṣṇa. She was entranced by the Lord’s yoga-māyā, by which Viṣṇu
initiates the creation of the universe.
She was bewildered by yoga-māyā-śakti, for his pastimes. The creation pastime is
mentioned as secondary feature.
TEXTS 55–56 pītvāmṛtam payas tasyāḥ pīta-śeṣam gadā-bhṛtaḥ nārāyaṇānga-samsparśa-

pratilabdhātma-darśanāḥ
te namaskṛtya govindam devakīm pitaram balam miṣatām sarva-bhūtānām yayur dhāma

divaukasām
TRANSLATION After drinking her nectarean milk, the remnants of what Kṛṣṇa himself
had previously drunk, the six sons, touched by the hand of Kṛṣṇa, the shelter of
all beings, attained their original identities. They bowed down to Govinda, Devakī,
their father and Balarāma, and then, as everyone looked on, they left for the abode
of the devatās.
They attained their identities as devatās (pratilabdhā-ātma-darśanāḥ) since they

still had remaining vāsanas to enjoy, and Devakī had only desired that they recover
their previous state. ‘ TEXT 57 tam dṛṣṭvā devakī devī mṛtāgamana-nirgamam mene su-
vismitā māyām kṛṣṇasya racitām nṛpa
TRANSLATION Seeing her sons return from death and then depart again, saintly Devakī
was struck with wonder, O King. She concluded that this was all simply an illusion
created by Kṛṣṇa.
The Lord had her continue her affection for him. That is explained in this verse.
Chapter Eighty-six
TEXT 4 tatra vai vārṣitān māsān avātsīt svārtha-sādhakaḥ pauraiḥ sabhājito

’bhīkṣṇam rāmeṇājānatā ca saḥ
TRANSLATION He stayed there during the monsoon months to fulfill his purpose.
Balarāma and the other residents of the city, not recognizing him, offered him all
honor and hospitality. Balarāma did not recognize him since he was bewildered by
Kṛṣṇa’s
līlā-śakti.
Balarāma was bewildered by Kṛṣṇa’s pastimes as well.
TEXT 21 tebhyaḥ sva-vīkṣaṇa-vinaṣṭa-tamisra-dṛgbhyaḥ kṣemam tri-loka-gurur artha-

dṛśam ca yacchan śṛṇvan dig-anta-dhavalam sva-yaśo ’śubha-ghnam gītam surair nṛbhir
agāc chanakair videhān
TRANSLATION Simply by glancing at those who came to see him, Kṛṣṇa, the spiritual
master of the three worlds, delivered them from the blindness of materialism. As he
thus endowed them with fearlessness and spiritual vision, he heard devatās and men
singing his glories, which purify the entire universe and destroy all misfortune.
Eventually, he reached Videha.
“How could they see the form of parabrahman with eyes covered by ignorance? How
could they follow the chariot which went as fast as the wind?” The ignorance in
their eyes (men’s and women’s eyes) was destroyed by his glance. Nṛbhiḥ means “by
men and women” according to pumān striyaḥ (Pāṇini 1.2.67).
He gave them fearlessness and vision. Their eyes were endowed with the prakāśaka-
śakti (his energy which causes revelation) arising from the Lord’s svarūpa, in the
form of bhakti. Bhaktyāham ekayā grāhyaḥ: I am only obtainable by bhakti. (SB
11.14.21) By the manifestation of those eyes they could see Kṛṣṇa. Thus he is
called guru of the three worlds, since he initiated them with bhakti. Hearing his
glories which purify the ends of the directions, sung by the devatās in the sky and
by humans on earth, delayed because of meeting all these people, he finally came to
Videha.
TEXT 31 śrī-bahulāśva uvāca bhavān hi sarva-bhūtānām ātmā sākṣī sva-dṛg vibho atha
nas tvat-padāmbhojam smaratām darśanam gataḥ
TRANSLATION Śrī Bahulāśva said: O almighty Lord, you are the soul of all created
beings, their self-illumined witness, and now you are giving your audience to us,
who
constantly meditate on your lotus feet.
You have even let us see you.
TEXT 35 namas tubhyam bhagavate kṛṣṇāyākuṇṭha-medhase nārāyaṇāya ṛṣaye su-śāntam

tapa īyuṣe
TRANSLATION Obeisances to you, Svayam Bhagavān Kṛṣṇa, whose intelligence is ever

unrestricted, who remain as Nārāyaṇa in Badarikāśrama. You reveal the Vedas, are
full of bliss, and perform kṣatriya dharma to benefit others.
Though rarely seen, you have appeared directly to me. He offers respects to Kṛṣṇa’s
amśa, Nārāyaṇa.
TEXT 44 śrutadeva uvāca nādya no darśanam prāptaḥ param parama-pūruṣaḥ yarhīdam

śaktibhiḥ sṛṣṭvā praviṣṭo hy ātma-sattayā
TRANSLATION Śrutadeva said: I have attained the audience of the Supreme Person only
today, for we have never seen him ever since he created this universe with his
energies and then entered it as Paramātmā.
Pleased at suddenly seeing the Lord he praises him. I have been able to see you
only today, when you have made your appearance on earth. Beginning from the time
when you created the universe and entered it as Paramātmā (ātma-sattayā), I have
not seen you. Seeing you suddenly is your great mercy.
TEXT 45 yathā śayānaḥ puruṣo manasaivātma-māyayā sṛṣṭvā lokam param svāpnam

anuviśyāvabhāsate
TRANSLATION The Lord is like a sleeping person who creates a separate world in his
imagination and then enters his own dream and appears within it.
Just as a sleeping person, because of your māyā, by the mind, creates another world
in a dream, imagines himself and others related to him, and enters into that world
and appears in it, so you create this universe and appear in it. I also appear in
this manner.
Chapter Eighty-seven
TEXT 14 śrī-śrutaya ūcuḥ jaya jaya jahy ajām ajita doṣa-gṛbhīta-guṇām tvam asi yad
ātmanā samavaruddha-samasta-bhagaḥ aga-jagad-okasām akhila-śakty-avabodhaka te
kvacid ajayātmanā ca carato ’nucaren nigamaḥ
TRANSLATION The śrutis said: Victory, victory to You, O unconquerable one! By your
very nature you are perfectly full in all opulences; therefore please defeat the
eternal power of illusion, who assumes control over the modes of nature to create
difficulties for conditioned souls. O You who awaken all the material and spiritual
energies of the jīvas, sometimes the Vedas serve you as you sport with your
material and spiritual potencies.
Having shown in verse 2 that the Lord is directly indicated by praṇava, the leaders
of all the great Upaniṣads of twenty-eight varieties, which are expansions of the
praṇava, begin to speak in order harmonize the conclusion of all the śrutis, by
delineating the essential qualities of the Lord while refuting condemned opinions
not approved by the śrutis. First they reveal their first cherished desire while
joking, in a way befitting a bard
TEXT 15 bṛhad upalabdham etad avayanty avaśeṣatayā yata udayāstam-ayau vikṛter mṛdi
vāvikṛtāt ata ṛṣayo dadhus tvayi mano-vacanācaritam katham ayathā bhavanti bhuvi
datta-padāni nṛṇām
TRANSLATION Some define you as matter since it remains after the destruction of the
universe.
It is like the transformation of clay into a pot. Some śrutis testify that the
universe appears and disappears while Brahman remains unchanged. Some of the śrutis
take you to be the mind, words and actions of this world, but, by indicating you in
terms of material objects like pots, such a statement appears to be ignorance to
us.
The śrutis dedicated to impersonal Brahman point out that their conclusion is
Bhagavān.
TEXT 16 iti tava sūrayas try-adhipate ’khila-loka-malakṣapaṇa-kathāmṛtābdhim

avagāhya tapāmsi jahuḥ kim uta punaḥ sva-dhāma-vidhutāśaya-kāla-guṇāḥ parama
bhajanti ye padam ajasra-sukhānubhavam
TRANSLATION O master of the three worlds! Therefore, the wise get rid of all misery
by diving deep into the nectarean ocean of your topics, which wash away all the
contamination of the universe. Then what to speak of those who, having by spiritual
strength rid their minds of bad habits and freed themselves from time, are able to
worship your true nature, O supreme one, finding within it uninterrupted bliss?
The śrutis who desire only the Lord in his pure pastimes, hearing the conclusion of
the śrutis who recited the previous verse, taking this opportunity, praise Kṛṣṇa.
TEXT 17 dṛtaya iva śvasanty asu-bhṛto yadi te ’nuvidhā mahad-aham-ādayo ’ṇdam

asṛjan yad-anugrahataḥ puruṣa-vidho ’nvayo ’tra caramo ’nna-mayādiṣu yaḥ sad-asataḥ
param tvam atha yad eṣv avaśeṣam ṛtam
TRANSLATION Only if they become your faithful followers are those who breathe
actually alive, otherwise their breathing is like that of a bellows. It is by your
mercy alone that the elements, beginning with the mahat-tattva and false ego,
created the egg of this universe. Among the manifestations known as anna-maya and
so forth, you are the ultimate one, entering within the material coverings along
with the living
entity and assuming the same forms as those he takes. Distinct from the gross and
subtle material manifestations, you are the reality underlying them all.
In a general way the import of all śrutis has been shown to conclude with pure
bhakti. The details of bhakti were then shown. Some śrutis following the śrutis
which explained pure bhakti nourished that statement by positive and negative
expressions. By that, they glorify the Lord in Janaloka. And now, some other
obedient śrutis praise directly Kṛṣṇa by showing him as the ultimate conclusion.
TEXT 18 udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ parisara-paddhatim hṛdayam

āruṇayo daharam tata udagād ananta tava dhāma śiraḥ paramam punar iha yat sametya
na patanti kṛtānta-mukhe
TRANSLATION Among the followers of the methods set forth by great sages, those with
less refined vision worship the antaryāmī in the region of the abdomen. The Āruṇis
then worship him in the heart, which allows one to come close to the Lord. From
there, O unlimited Lord, these worshipers raise their consciousness upward to the
suṣumnā, Satya-loka and then to Vaikuṇṭha. They reach that place from which they
will never again fall to this world into the mouth of death.
Among all the agreeing śrutis, some others which were not clearly recognized as
important by them show their allegiance to them. First, in the previous verse, five
types of soul were described in gradual progression. Taking the opportunity when
the previous śrutis stopped speaking, śrutis teaching krama-mukti (gradual
elevation) through yoga began to praise the Lord
TEXT 19 sva-kṛta-vicitra-yoniṣu viśann iva hetutayā taratamataś cakāssy anala-vat

sva-kṛtānukṛtiḥ atha vitathāsv amūṣv avitathām tava dhāma samam viraja-dhiyo
’nuyanty abhivipaṇyava eka-rasam
TRANSLATION Apparently entering among the variegated species of living beings you
have
created, you reveal your śakti in them in various degrees, just as fire manifests
differently according to the shape of what it burns. Therefore those of spotless
intelligence, who are altogether free from material attachments, realize your
attractive svarūpa to be the permanent among all these impermanent life forms.
One can understand this by consulting the commentary.
TEXT 20 sva-kṛta-pureṣv amīṣv abahir-antara-samvaraṇam tava puruṣam vadanty akhila-

śakti-dhṛto ’mśa-kṛtam iti nṛ-gatim vivicya kavayo nigamāvapanam bhavata upāsate
’nghrim abhavam bhuvi viśvasitāḥ
TRANSLATION The individual living entity, while inhabiting the material bodies he
has created for himself by his karma, actually remains uncovered by either gross or
subtle matter. This is so because, as the Vedas describe, he is part of you, the
possessor of all potencies. Having determined this to be the status of the living
entity, learned sages become imbued with faith and worship your lotus feet, to
which all the Vedas testify and which are beyond birth.
After hearing the words of śrutis dedicated to the Lord with their descriptions of
the purity of the Lord, in his portion as antaryāmī, some humble śrutis describe
the conclusion of other śrutis who explained the jīva’s attaining the Lord’s mercy.
TEXT 21 duravagamātma-tattva-nigamāya tavātta-tanoś carita-mahāmṛtābdhi-parivarta-

pariśramaṇāḥ na parilaṣanti kecid apavargam apīśvara te caraṇa-saroja-hamsa-kula-
sanga-visṛṣṭa-gṛhāḥ
TRANSLATION My Lord, some fortunate souls have gotten relief from the fatigue of
material life by diving into the vast nectar ocean of your pastimes, which you
enact when you manifest your personal forms to propagate your form, qualities and
pastimes. These rare souls, indifferent even to liberation, renounce the happiness
of home and family because of their association with devotees who are like flocks
of swans enjoying the lotus of your feet.
Hearing this and having their own bhāva stimulated, Upaniṣads situated at his feet
directly describe his sweetness. You have appeared in this world with your
spiritual form in order that people experience your form, qualities and pastimes as
they are. Swans related to lotuses in this world are compared to persons who have
realized the highest truth (hamsa) related to the Lord’s feet. These people have
given up their houses by even one contact with a group of disciples of disciples
(kula) of persons who are like swans relishing the sweetness of the Lord’s lotus
feet, which derides the bliss of liberation. What to speak of having constant
contact with such devotees. What to speak of meeting the disciples and what to
speak of meeting the swan-like persons in person.
TEXT 22 tvad-anupatham kulāyam idam ātma-suhṛt-priya-vac carati tathonmukhe tvayi

hite priya ātmani ca na bata ramanty aho asad-upāsanayātma-hano yad-anuśayā
bhramanty uru-bhaye ku-śarīra-bhṛtaḥ
TRANSLATION This human body, related to the ātmā, is actually temporary. It acts as
one’s self, friend and beloved. But unfortunately, although you always show mercy
to the conditioned souls and affectionately help them in every way, and although
you are their true self, people in general fail to have attraction for you. Instead
they commit spiritual suicide by serving temporary objects related to their bodies.
Alas, because they persistently hope for success in their attraction to the unreal,
they continue to wander about this greatly fearful world, assuming various degraded
bodies.
Hearing from the śrutis the excellence of pure rati for the Lord, some other
śrutis, their followers, praise the Lord by stating the opposite condition to
strengthen the statement.
TEXT 23 nibhṛta-marun-mano-’kṣa-dṛdha-yoga-yujo hṛdi yan munaya upāsate tad arayo

’pi yayuḥ smaraṇāt striya uragendra-bhoga-bhuja-daṇda-viṣakta-dhiyo
vayam api te samāḥ sama-dṛśo ’nghri-saroja-sudhāḥ
TRANSLATION Simply by constantly thinking of him, the enemies of the Lord attained
the same Supreme Truth whom sages fixed in yoga worship by controlling their
breath, mind and senses. Similarly, we śrutis, who generally see you as all-
pervading, will achieve the same nectar from your lotus feet that your consorts are
able to relish because of their loving attraction to your mighty, serpentine arms,
for you look upon us and your consorts in the same way.
Upaniṣads like Gopāla-tāpanī, standing there with a desire to praise the Lord at
the end, with deep devotion to Kṛṣṇa alone, hearing the other śrutis’ various
conclusions and not being able to suppress their enthusiasm, directly describe the
greatness of Kṛṣṇa’s intimate devotees along with the description of the excellence
of his appearance in this world. Taking support from what was just said, they
produce this verse.
Why should his ordinary qualities be described? Please hear about his extraordinary
nature.
Bṛhad-vāmana Purāṇa says:
brahmānanda-mayo loko vyāpī vaikuṇṭha-samjnitaḥ tal-loka-vāsī tatra-sthaiḥ stuto

vedaiḥ parātparaḥ ciram stutyā tatas tuṣṭaḥ parokṣam prāha tān girā tuṣṭo ‘smi
brūta bhoḥ prājnā varam yan manasecchatha
All the spiritual planets are spread with bliss of the Lord. The inhabitants are
praised by the Vedas residing there. After praising a long time, the Lord was
satisfied and spoke to the Vedas while remaining invisible. “I am pleased with you.
O Vedas! Please ask the boon which you desire.”
śrutaya ūcuḥ yathā tal-loka-vāsinyaḥ kāma-tattvena gopikāḥ bhajanti ramaṇam matvā

cikīrṣājani nas tathā
The śrutis replied, ‘We have developed the desire to become like the cowherd women
of the mortal world who, inspired by lust, worship you in the mood of a lover.’
śrī-bhagavān uvāca āgāmini virincau tu jāte sṛṣṭy-artham udite kalpam sāraśvatam

prāpya vraje gopyo bhaviṣyatha
‘When the next Brahmā takes birth to faithfully execute his duties of creation, and
when the day of his life called the Sārasvata-kalpa arrives, you will all appear in
Vraja as gopīs.’
Among them, the chief, Gāyatrī, attained him as a gopī. This is stated in Padma
Purāṇa. One can consult the commentaries on the rāsa-līlā. The chief śrutis also
state this.
apūtaḥ pūto bhavati yam mām smṛtvā, avratī vratī bhavati yam mām smṛtvā, niṣkāmaḥ
sa-kāmo bhavati yam mām smṛtvā, aśrotrī śrotrī bhavati yam mām smṛtvā
By remembering me, one who is impure becomes pure. By remembering me, one who
follows no vows becomes a strict follower of vows. By remembering me, one who is
desireless develops desires to serve me. By remembering me, one who has studied no
Vedic mantras becomes an expert knower of the Vedas. (Gopāla-tāpanī Upaniṣad
(Uttara 4))
TEXT 24 ka iha nu veda batāvara-janma-layo ’gra-saram yata udagād ṛṣir yam anu
deva-gaṇā ubhaye tarhi na san na cāsad ubhayam na ca kāla-javaḥ kim api na tatra
śāstram avakṛṣya śayīta yadā
TRANSLATION Everyone in this world has recently been born and will soon die. So how
can anyone here know this topic, since Mahā-viṣṇu existed prior to everything else
and gave rise to sense devatās and rulers of planets like Brahmā? When he lies down
and withdraws everything within himself, nothing else remains—no gross or subtle
matter or bodies composed of these, no force of time or scriptures.
Some śrutis, delighted by what was said, excuse their fault in being ignorant of
the matter. Who in the universe knows this (understood from previous verse)? The
śrutis who made the statement know. After him, the two types of devatās
(ubhaye)—deities of the senses (directions, sun, wind etc.) and deities of the
planets (Brahmā etc.) appeared. Eko nārāyaṇa āsīn na brahmā neśāna, tasmād evaite
vyajāyante: first there was only Nārāyaṇa, not Brahmā or Śiva and from him they all
arose. (Mahā-nārāyaṇa Upaniṣad)
TEXT 25 janim asataḥ sato mṛtim utātmani ye ca bhidām vipaṇam ṛtam smaranty
upadiśanti ta ārupitaiḥ tri-guṇa-mayaḥ pumān iti bhidā yad abodha-kṛtā tvayi na
tataḥ paratra sa bhaved avabodha-rase
TRANSLATION Supposed authorities who declare that matter is the origin of

existence, that the permanent qualities of the soul can be destroyed, that the self
is completely aloof from the body or that attaining results of work is the only
reality—all such authorities base their teachings on mistaken ideas that hide the
truth. Some say the Lord is a jīva covered by the three guṇas. All these
philosophies are created out of ignorance since you are above matter.
Approving of this statement, some śrutis discuss this with further proofs, and show
that even some who are respected as gurus do not know this. Because they do not
think of the Paramātmā, the followers of Sānkhya think the jīvas are completely
aloof from the body. Some think incorrectly as a disturbance (bhidā) that you
Paramātmā (tvayi) are the jīva (pumān) endowed with the three guṇas. This arises
from ignorance (abodha-kṛtā). It is not possible in you (tvayi).
This is because you have a spiritual form (paratra) that cannot be considered the
object of ignorance and the cause of ignorance. And this is because you are pure
knowledge (avabodha-rase). The jīva has knowledge but you have supreme knowledge.
Some make you into the object and cause of ignorance, like contamination of light—
which becomes darkness. Because of ignorance of the greatness of your acintya-
śakti, some people imagine in this manner.
TEXT 26 sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt sad abhimṛśanty aśeṣam
idam ātmatayātma-vidaḥ na hi vikṛtim tyajanti kanakasya tad-ātmatayā
sva-kṛtam anupraviṣṭam idam ātmatayāvasitam
TRANSLATION The mind composed of the three guṇas, carrying out action within you,
appears to be the giver of true knowledge. But those who know you see you as the
root of everything. Just as things made of gold are not to be rejected, since their
substance is actual gold, so this world is to be accepted as real, being a
manifestation from the Lord, who created it and then entered within it.
Asato ’dhimano ’sṛjyata: the original mind was created from asat. The word asat
here means “beyond the effects of what is real in this world: the cause of
everything.” Vedānta-sūtra (2.1.17) corroborates this interpretation with
asadvyapadeśān neti cen na dharmāntareṇa vākya-śeṣāt: if one objects that the
material world and its source cannot be of one substance because the world has been
called unreal, we reply, ‘No, because the statement that Brahman is asat makes
sense in terms of his having qualities distinct from those of the creation.’ Thus
the Lord (asat) manifested the controller of everything (adhimanaḥ), his own mind.
He did this for his own purpose.
atha punar eva nārāyaṇaḥ so ’nyam kāmam manasā dhyāyet. tasya dhyānāntaḥsthasya
lalanāt svedo ’patat. tā imā pratatāpa tāsu tejo hiraṇ-mayam aṇdam tatra brahmā
catur-mukho ’jāyata.
Then Nārāyaṇa meditated upon another desire and as he pondered, a drop of

perspiration fell from his forehead. All the material creations evolved from the
fermentation of this drop. Therein the fiery, golden egg of the universe appeared,
and within that globe four-headed Brahmā took his birth. (Mahā-nārāyaṇa Upaniṣad
1.4)
A doubt is raised by a person in ignorance, which should be resolved. “The śrutis

have taught first about voidness. Then they have taught about knowledge of the
mind. Finally they speak of asat as the final cause. Because of the predominance of
mind in these descriptions, it is the cause of knowledge in all circumstances by
its logical ability. Because mind produces the śrutis, how can it be revealed by
the śrutis?”
The answer is given. Since the mind arising from the three guṇas acts within you
(asat), it appears to produce real knowledge. But actually it does not produce
true knowledge.
TEXT 27 tava pari ye caranty akhila-sattva-niketatayā ta uta padākramanty

avigaṇayya śiro nirṛteḥ parivayase paśūn iva girā vibudhān api tāms tvayi kṛta-
sauhṛdāḥ khalu punanti na ye vimukhāḥ
TRANSLATION The devotees who worship you as the shelter of all beings disregard
death and place their feet on his head. But with the words of the Vedas you bind
the nondevotees like animals, though they are vastly learned scholars. It is your
affectionate devotees who can purify themselves and others, not those who are
inimical to you.
Some śrutis inclined to bhakti speak. What is the use of jnāna, devoid of prema for
you, and difficult to perform? Service to you, filled with the highest prema, which
yields that result, is the best.
The śrutis say:
juṣṭam yadā paśyaty anyam īśam asya mahimānam iti vīta-śokaḥ ṛco ’kṣare pare vyoman
yasmin devā adhi viśve niṣeduḥ
yas tam veda kim ṛcā kariṣyati ya it tad vidus ta ime samāsate
The Supreme Lord is he who is referred to by the mantras of the Ṛg Veda, who
resides in the topmost, eternal sky, and who elevates his saintly devotees to share
that same position. One who has developed pure love for him and realizes his
uniqueness then appreciates his glories and is freed from sorrow. What further good
can the Ṛg mantras bestow on one who knows that Supreme Lord? All who come to know
him achieve the supreme destination. (Śvetāśvatara Upaniṣad 4.7– 8)
The service to the Lord (juṣṭam) is shown in this verse:
yo vedānām adhipo yasmil lokā adhiśrītāḥ ya īśo ’sya dvipadaś catuṣpadas tasmai
devāya haviṣā vidhema
To him who is the master of all the Vedas, in whom all planets rest, who is the
Lord of all known creatures, both the two-legged and the four-legged—to him we
offer our worship with oblations of ghee. (Śvetāśvatara Upaniṣad 4.13)
TEXT 28 tvam akaraṇaḥ sva-rād akhila-kāraka-śakti-dharas tava balim udvahanti

samadanty ajayānimiṣāḥ varṣa-bhujo ’khila-kṣiti-pater iva viśva-sṛjo vidadhati
yatra ye tv adhikṛtā bhavataś cakitāḥ
TRANSLATION Though you have no material senses, you are the self-effulgent
sustainer of everyone’s sensory powers. The devatās and material nature herself
offer you tribute, while also enjoying the tribute offered to them by their
worshipers, just as subordinate rulers of various districts in a kingdom offer
tribute to their lord, the ultimate proprietor of the land, while also enjoying the
tribute paid them by their own subjects. In this way the universal creators
faithfully execute their assigned services out of fear of you.
Other śrutis nourish the previous statement. The previous śrutis spoke correctly in
saying that those who serve you surpass death.
na tasya kāryam karaṇam ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate parāsya

śaktir vividhaiva śrūyate svābhāvikī jnāna-bala-kriyā ca
He has no body and no senses. No one is equal to him or higher. His supreme power
is manifold. His actions are naturally revealed with knowledge and strength.
(Śvetāśvatara Upaniṣad) TEXT 29 sthira-cara-jātayaḥ syur ajayottha-nimitta-yujo
vihara udīkṣayā yadi parasya vimukta tataḥ na hi paramasya kaścid aparo na paraś ca
bhaved viyata ivāpadasya tava śūnya-tulām dadhataḥ
TRANSLATION O eternally liberated Lord, though you sport with your devotees, after
glancing at them with spiritual power, your material energy causes the various
moving and nonmoving species of life to appear, by activating their material
desires. You, the Supreme Lord, see no one in the world as an intimate friend and
no one as a stranger, just as the ethereal sky has no connection with perceptible
qualities. In this sense you resemble a void.
Bhagavān, endowed with all attractive qualities, the mover of the senses, should be
worshipped by all the jīvas who possess meager qualities and dependent senses. This
was confirmed previous statements. His superior śakti was shown. Now other śrutis
come forward. You are not only the cause, but are also responsible for the
manifestation of the bodies of the living entities.
TEXT 30 aparimitā dhruvās tanu-bhṛto yadi sarva-gatās tarhi na śāsyateti niyamo

dhruva netarathā ajani ca yan-mayam tad avimucya niyantṛ bhavet samam anujānatām
yad amatam mata-duṣṭatayā
TRANSLATION O shelter of everything! If the jīvas were unlimited and eternal, and
all powerful, the scriptures would not say that they are under your control. But
the jīvas are not so, and are under your control. The product, which has the
qualities of the cause, cannot be separated from the cause. The cause is thus the
controller of the effect. Those who think you are like other objects are in
ignorance since they reject the conclusion of scripture.
Some śrutis decide to define the jīva in order to show that they should have bhakti
for the Lord.
TEXT 31 na ghaṭata udbhavaḥ prakṛti-pūruṣayor ajayor ubhaya-yujā bhavanty asu-bhṛto

jala-budbuda-vat tvayi ta ime tato vividha-nāma-guṇaiḥ parame sarita ivārṇave
madhuni lilyur aśeṣa-rasāḥ
TRANSLATION
Neither material nature nor the soul who tries to enjoy her are ever born, yet
living bodies come into being when these two combine, pervaded by you, just as
bubbles form where water and air join with ākāśa. And just as rivers merge into the
ocean or the nectar from many different flowers blends into honey, so all these
conditioned beings eventually merge back into you, the Supreme, along with their
various names and qualities.
According to the previous verse, it was established that the Lord pervades the
jīvas just as fire pervades sparks. Now other śrutis, following that conclusion,
make their own conclusion based on that.
TEXT 32 nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśam tvayi su-dhiyo ’bhave
dadhati bhāvam anuprabhavam katham anuvartatām bhava-bhayam tava yad bhru-kuṭiḥ
sṛjati muhus tri-nemir abhavac-charaṇeṣu bhayam
TRANSLATION The wise souls who understand how your māyā deludes all human beings
attain a state of constant bliss, and understand that you stop birth and death. How
can fear of material life affect your faithful servants? On the other hand, your
furrowing eyebrows—the triple-rimmed wheel of time—repeatedly terrify those who
refuse to take shelter of you.
Taking the opportunity from what was previously said--how the Lord removes fear of
material existence, some other śrutis whose conclusion is bhakti praise Kṛṣṇa.
TEXT 33 vijita-hṛṣīka-vāyubhir adānta-manas tura-gam ya iha yatanti yantum ati-

lolam upāya-khidaḥ vyasana-śatānvitāḥ samavahāya guroś caraṇam vaṇija ivāja santy
akṛta-karṇa-dharā jaladhau
TRANSLATION The mind is like an impetuous horse that even persons who have
regulated their
senses and breath cannot control. People in this world who try to tame the
uncontrolled mind but who abandon the feet of their spiritual master encounter
hundreds of obstacles in their cultivation of various distressful practices. O
unborn Lord, they are like merchants on a boat in the ocean, who have failed to
employ a helmsman.
Hearing this verse, other śrutis speak. We will now praise, taking shelter of
guru’s feet. All guruship ends in teachings about you. Without the guru’s
influence, bhāva for you cannot be attained. He is also the cause of destruction of
samsāra. Merely stopping the mind will not do this.
yunjānānām abhaktānām prāṇāyāmādibhir manaḥ akṣīṇa-vāsanam rājan dṛśyate punar

utthitam
The minds of nondevotees who engage in such practices as prāṇāyāma are not fully
cleansed of material desires. Thus, O King, material desires are again seen to
arise in their minds. (SB 10.51.6)
Without bhakti to you, this cannot be achieved. The verse is then spoken.
TEXT 34 svajana-sutātma-dāra-dhana-dhāma-dharāsu-rathais tvayi sati kim nṛṇām

śrayata ātmani sarva-rase iti sad ajānatām mithunato rataye caratām sukhayati ko nv
iha sva-vihate sva-nirasta-bhage
TRANSLATION To those persons who take shelter of you, you reveal yourself as the
Supersoul, the embodiment of all spiritual pleasure. What further use have such
devotees for their servants, children or bodies, their wives, money or houses,
their land, good health or conveyances? And for those who fail to appreciate the
truth about you and go on pursuing the pleasures of sex, what could there be in
this entire world—a place inherently doomed to destruction and devoid of
significance— that could give them real happiness?
Other śrutis decide to criticize other attachments.
TEXT 35 bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadās
ta uta bhavat-padāmbuja-hṛdo ’gha-bhid-anghri-jalāḥ dadhati sakṛn manas tvayi ya

ātmani nitya-sukhe na punar upāsate puruṣa-sāra-harāvasathān
TRANSLATION Sages free from false pride live on this earth by frequenting the
sacred pilgrimage sites. Because such devotees keep your lotus feet within their
hearts, the water that washes their feet destroys all sins. Having turned their
minds toward you, the ever-blissful soul of all existence, they no longer dedicate
themselves to serving family life at home, which simply robs a man of his good
qualities.
Some śrutis now confirm the proper conduct of the devotee. The śrutis which glorify
holy places end up glorifying the Lord.
bhidyate hṛdaya-granthiś chidyante sarva-samśayāḥ kṣīyante cāsya karmāṇi tasmin

dṛṣṭe parāvare
The knot in the heart is pierced, all misgivings are cut to pieces, and the chain
of fruitive actions is terminated when one sees the Supreme Lord everywhere, within
all superior and inferior beings. (Muṇdaka Upaniṣad 2.2.9)
namaḥ paramarṣibhyo namaḥ paramarthibhyaḥ
Obeisances to the topmost sages, obeisances to the topmost sages! (Muṇdaka Upaniṣad
3.2.11)
TEXT 36 sata idam utthitam sad iti cen na nu tarka-hatam vyabhicarati kva ca kva ca
mṛṣā na tathobhaya-yuk vyavahṛtaye vikalpa iṣito ’ndha-paramparayā bhramayati
bhāratī ta uru-vṛttibhir uktha-jadān
TRANSLATION The universe arises from the real Lord. If one claims the world is also
the Lord, that claim cannot be true since it is illogical. Sometimes objects in the
world are very different from the Lord. Some say the world is illusory but it is
not. The Lord also is not illusory or the cause of illusion. The illusory world is
imaginary.
Real objects are necessary for transacting in the world. The theory of illusions
is insubstantial like a series of blind men. The words of the Vedas with their
meanings also bewilder persons whose senses are dulled by the sacrificial mantras.
“Why do relatives’ houses steal away human goals since the world should be filled
with eternity, knowledge and bliss? Since it has arisen from you, it is like the
transformation of gold into ornaments. It should be the same as you.” The
scriptures say the world arose from you. Yato vā imāni bhūtāni jāyante: the living
beings are born from the Lord. (Taittirīya Upaniṣad 3.1) The world is not some
imposition (falsity). The meaning of the word jan is well known. It means “to give
birth to.” It cannot mean the world is some illusory object (vivarta). If one were
to take a secondary meaning of the word using some other logic, according to
vivarata-vāda, since the world is false and only Brahman is true, the śruti could
not make statements like “They hold your lotus feet in their hearts” (verse 35)
since the Lord with form would be detestable. They could not say “They do not care
for liberation” (verse 21), since such persons would be detestable.
With the doubt raised, the śrutis say there is not just one entity in existence,
and the world is not a false imposition on Brahman, but simply a temporary
manifestation. They illustrate what was previously stated by other śrutis.
TEXT 37 na yad idam agra āsa na bhaviṣyad ato nidhanād anu mitam antarā tvayi
vibhāti mṛṣaika-rase ata upamīyate draviṇa-jāti-vikalpa-pathair vitatha-mano-
vilāsam ṛtam ity avayanty abudhāḥ
TRANSLATION If the universe were not created after destruction, it could not be
said that it came from you. After destruction and during maintenance, it exists in
you, who remain pure. It appears false to others, by imagining it to be made of
illusory objects. Those who speak these mental concoctions and those claim that the
world is completely non-different from you are fools.
“Why should we not reject the world which is an illusory transformation?” Other
śrutis, drawing the conclusion, confirm what was previously spoken.
TEXT 38 sa yad ajayā tv ajām anuśayīta guṇāmś ca juṣan bhajati sarūpatām tad anu
mṛtyum apeta-bhagaḥ tvam uta jahāsi tām ahir iva tvacam ātta-bhago mahasi mahīyase
’ṣṭa-guṇite ’parimeya-bhagaḥ
TRANSLATION The jīva contacts matter by the influence of māyā, takes on a material
form due to upādhis, and enjoys material objects. He thus experiences samsāra. You,
however, avoid the material energy in the same way that a snake abandons its old
skin. Glorious in your possession of eight mystic powers, you display unlimited
greatness.
When the śrutis showed that the Lord is untouched by matter and different from the
jīvas, some other śrutis in agreement praise the Lord. “The world is different from
me because it is insentient. But the jīva is similar to Lord since it is
indestructible and conscious. Why should the jīva worship me as some śrutis
previously said?” The śrutis then explain the difference between the jīva and the
Lord in order to explain that the jīva should worship him.
TEXT 39 yadi na samuddharanti yatayo hṛdi kāma-jaṭā duradhigamo ’satām hṛdi gato
’smṛta-kaṇṭha-maṇiḥ asu-tṛpa-yoginām ubhayato ’py asukham bhagavann anapagatāntakād
anadhirūdha-padād bhavataḥ
TRANSLATION Members of the renounced order who fail to uproot the last traces of
material desire in their hearts remain impure, and thus you do not allow them to
understand you. Although you are present within their hearts, because they have
other interests, for them you are like a jewel worn around the neck, but which is
totally forgotten. O Lord, those who practice yoga only for sense gratification are
deprived of enjoyment and the bliss of your association since they continue to
suffer and do not become attracted to your lotus feet.
Śrutis teaching bhakti mixed with jnāna and yoga speak. They cannot tolerate even a
little devotion to other methods for attaining regular practice of bhakti. If those
who cannot control their external senses, even though they are sannyāsīs, cannot
uproot all desires for enjoyment in the heart, they concentrate on you
(duradhigamaḥ) only with difficulty, even though you reside in the minds of these
non-devotees who have attained high positions so that they can perfect jnāna.
“Though you are very hard to attain, by good fortune you can be attained. If that
is the case, how will you exist in this condition?” I am like a jewel worn around
the neck but forgotten when the person becomes attached to enjoyment. Yogīs who
want to enjoy the senses take to your worship for perfection of yoga, but remain
unsatisfied in sense enjoyment and in your worship because they do not become free
of suffering and do not become attracted to your lotus feet (padam). By taking to
your lotus feet, all previous objects become unattractive. Illustrations from śruti
were given previously.
TEXT 40 tvad avagamī na vetti bhavad-uttha-śubhāśubhayor guṇa-viguṇānvayāms tarhi

deha-bhṛtām ca giraḥ anu-yugam anv-aham sa-guṇa gīta-paramparayā śravaṇa-bhṛto
yatas tvam apavarga-gatir manu-jaiḥ
TRANSLATION When a person realizes you, he no longer cares about his good and bad
fortune arising from past pious and sinful acts, since it is you alone who control
this good and bad fortune. Such a realized devotee also disregards what ordinary
living beings say about him. Every day he fills his ears with your glories, which
are recited in each age by the unbroken succession of Manu’s descendants, and thus
you become his ultimate goal. You are the shelter of even liberation.
Hearing this, some śrutis fully dedicated to the Lord express themselves with
enthusiasm. Those who realize the truth about you do not know happiness and
distress arising from prārabdha-karmas, pious or impious, which become established
as shadows by you, since they cannot remain by the power of bhakti. The devotees
want to protect their bodies only for doing abundant sādhana.
They cannot realize whether happiness and distress exist or not. Not recognizing
happiness and distress, they then do not recognize other persons’ words which speak
of rules and prohibitions. Or, they do not recognize criticism or praise. Or the
person who realizes you does not recognize good or bad qualities of piety or sin
performed by living beings which produces their birth (bhavat) in different bodies.
He does not think, “Who did this or why did he do this?” He does not recognize what
produces auspicious or inauspicious results. He does not recognize words of others
concerning himself in the form of praise or criticism since he is absorbed in the
bliss of realizing you. Then what does he do? An example is given, showing the
succession of great devotees. Because of realizing you (yataḥ), you are held in
their hearts as they hear songs glorifying your qualities daily, in each yuga,
composed by persons equal to Svayambhuva Manu. Svayambhuva is described as follows:
ayāta-yāmās tasyāsan yāmāḥ svāntara-yāpanāḥ śṛṇvato dhyāyato viṣṇoḥ kurvato

bruvataḥ kathāḥ
Since he heard about the Lord, meditated on him, spoke about him and made
compositions with his words about him, his passing of time, extending for a
Manvantara, was not in vain. (SB 3.22.35)
The reason is given. You are the shelter (gatiḥ) of even liberation. You are the
tenth object discussed in the Purāṇas (āśrayaḥ). You are the highest goal for human
beings.
TEXT 41 dyu-pataya eva te na yayur antam anantatayā tvam api yad-antarāṇda-nicayā
nanu sāvaraṇāḥ kha iva rajāmsi vānti vayasā saha yac chrutayas tvayi hi phalanty
atan-nirasanena bhavan-nidhanāḥ
TRANSLATION Because you are unlimited, neither the lords of heaven nor even you
yourself can ever reach the end of your glories. The countless universes, each
enveloped in its shell, are compelled by the wheel of time to wander within you,
like particles of dust blowing about in the sky. The śrutis, following their method
of eliminating everything separate from the Supreme, become successful by revealing
you as their final conclusion.
Summarizing all the contents of what they said, all types of śrutis now describe
the Lord by defining his svarūpa and the glories of his svarūpa, through direct
meaning (mukhya) and indirect meaning (lakṣaṇā) of words. Seeing that they cannot
ever finish glorifying the Lord, taking the opportunity, some of the śrutis
conclude with one verse, repeating what they said in the beginning.
TEXT 42 śrī-bhagavān uvāca ity etad brahmaṇaḥ putrā āśrutyātmānuśāsanam sanandanam

athānarcuḥ siddhā jnātvātmano gatim
TRANSLATION The Supreme Lord, Nārāyaṇa Ṛṣi, said: Having heard these instructions
about the Supreme Lord, the sons of Brahmā now understood their final goal. They
felt perfectly satisfied and honored Sanandana with their worship.
Having attentively heard (āśrutvā) what the śrutis said (evam), teachings for the
benefit of the jīva (ātmānuśāsanam), teaching about Svayam Bhagavān, the root form
of the Lord and related matters, and therefore understanding the goal of the jīva,
or the method of understanding the Lord (ātma-gatim), the sons of Brahmā felt
astonishment (siddhāḥ) because of the nature of the descriptions of the Lord’s
powers, or felt fully satisfied in all desires.
TEXT 43 ity aśeṣa-samāmnāya- purāṇopaniṣad-rasaḥ samuddhṛtaḥ pūrva-jātair vyoma-

yānair mahātmabhiḥ
TRANSLATION Thus the ancient saints who travel in the upper heavens distilled this
nectarean and confidential essence of all the Vedas and Purāṇas.
The conclusion of all scriptures is bhakti-rasa.
TEXT 46 śrī-nārada uvāca namas tasmai bhagavate kṛṣṇāyāmala-kīrtaye yo dhatte

sarva-bhūtānām abhavāyośatīḥ kalāḥ
TRANSLATION Nārada said: I offer my obeisances to him of spotless fame, the

Supreme Lord Kṛṣṇa, who contains within himself attractive avatāras so that all
living beings can extinguish suffering.
Nārada speaks to show his satisfaction. Understanding that Kṛṣṇa is the conclusion
of all the Vedas, he offers respects to Nārāyaṇa Ṛṣi his guru, seeing him as non-
different from Kṛṣṇa.
Chapter Eighty-eight
TEXT 1 śrī-rājovāca devāsura-manuṣyesu ye bhajanty aśivam śivam prāyas te dhanino

bhojā na tu lakṣmyāḥ patim harim
TRANSLATION King Parīkṣit said: Those demigods, demons and humans who worship Śiva,
a strict renunciant, usually enjoy wealth and sense gratification, while the
worshipers of the Supreme Lord, the husband of the goddess of fortune, do not.
Ascertaining Kṛṣṇa alone by considering scriptural truths, one can then ascertain
the object of worship by consideration. This is done by glorifying Viṣṇu as an amśa
of Kṛṣṇa. Aśivam means not accepting enjoyment of wealth.
TEXT 6 nivṛtteṣv aśva-medheṣu rājā yuṣmat-pitāmahaḥ śṛṇvan bhagavato dharmān

apṛcchad idam acyutam
TRANSLATION Your grandfather, King Yudhiṣṭhira, after completing his Aśvamedha

sacrifices, asked Acyuta this very same question while hearing the Lord’s
explanation of religious principles.
This is not only his nature, but a subject which should be contemplated. He recites
a story concerning this.
TEXT 10 tad brahma paramam sūkṣmam cin-mātram sad anantakam
vijnāyātmatayā dhīraḥ samsārāt parimucyate
TRANSLATION I give mercy which is indescribable, the greatest, hard to understand,

eternal, arising from my spiritual śakti. Understanding this, he is freed from the
cycle of material life.
His mercy is compared to Brahman. I give mercy whose svarūpa is indescribable (tat)
because it is the greatest of all (brahma), which is most excellent (paramam), most
difficult to understand (durlabham sūkṣmam), and perfect with no beginning, through
a succession of unending devotees, continuous in past and future (sat), because it
is a manifestation of the Lord’s śakti (cinmātram).
TEXTS 27–28 tam tathā vyasanam dṛṣṭvā bhagavān vṛjinārdanaḥ dūrāt pratyudiyād
bhūtvā baṭuko yoga-māyayā
mekhalājina-daṇdākṣais tejasāgnir iva jvalan abhivādayām āsa ca tam kuśa-pāṇir

vinīta-vat
TRANSLATION The Supreme Lord, who relieves his devotees’ distress, had seen from
afar that Śiva was in danger. Thus by his mystic yogamāyā potency he assumed the
form of a brahmacārī student, with the appropriate belt, deerskin, rod and prayer
beads, and came before Vṛkāsura. The Lord’s effulgence glowed brilliantly like
fire. Holding kuśa grass in his hand, he humbly greeted the demon.
He saw Śiva from far off, from Vaikuṇṭha. He appeared in front of Vṛka
(pratyudiyāt) as a brahmacārī.
Chapter Eight-nine
TEXTS 6–7 naicchat tvam asy utpatha-ga iti devaś cukopa ha śūlam udyamya tam hantum
ārebhe tigma-locanaḥ
patitvā pādayor devī sāntvayām āsa tam girā atho jagāma vaikuṇṭham yatra devo
janārdanaḥ
TRANSLATION But Bhṛgu refused his embrace, telling him, “You are a deviant
heretic.” At this Śiva became angry, and his eyes burned ferociously. He raised his
trident and was about to kill Bhṛgu when Goddess Devī fell at his feet and spoke
some words to pacify him. Bhṛgu then left that place and went to Vaikuṇṭha, where
Janārdana resides.
He then went to Vaikuṇṭha in the material world, made by the son of Vikuṇṭhā
(Vaikuṇṭha in the material world). This was a special Viṣṇu-loka.
TEXTS 8–9 śayānam śriya utsange padā vakṣasy atādayat tata utthāya bhagavān saha
lakṣmyā satām gatiḥ
sva-talpād avaruhyātha nanāma śirasā munim āha te svāgatam brahman niṣīdātrāsane

kṣaṇam ajānatām āgatān vaḥ kṣantum arhatha naḥ prabho
TRANSLATION There he went up to the Supreme Lord, who was lying with his head on
the lap of his consort, and kicked him on the chest. The Lord then rose, along with
Lakṣmī, as a sign of respect. Coming down from his bedstead, that shelter of all
qualities bowed his head to the floor before the sage and told him, “’Welcome,
brāhmaṇa. Please sit in this chair and rest awhile. Kindly forgive us, dear master,
for not noticing your arrival.”
Because Viṣṇu was lying with his head on Lakṣmī’s lap and both of them were
absorbed in prema, they did not see Bhṛgu arrive. Thus, kicking Viṣṇu especially at
this time was completely improper. Because of the Lord’s qualities manifested at
this time, later Bhṛgu became a Vaiṣṇava. He was able to go to Vaikuṇṭha because
the Lord desired to show his qualities, to show mercy to the people in general.
TEXTS 14–17 tan niśamyātha munayo vismitā mukta-samśayāḥ bhūyāmsam śraddadhur

viṣṇum yataḥ śāntir yato ’bhayam
dharmaḥ sākṣād yato jnānam vairāgyam ca tad-anvitam aiśvaryam cāṣṭadhā yasmād

yaśaś cātma-malāpaham
munīnām nyasta-daṇdānām śāntānām sama-cetasām akincanānām sādhūnām yam āhuḥ paramām

gatim
sattvam yasya priyā mūrtir brāhmaṇās tv iṣṭa-devatāḥ bhajanty anāśiṣaḥ śāntā yam vā
nipuṇa-buddhayaḥ
TRANSLATION Amazed upon hearing Bhṛgu’s account, the sages were freed from all
doubts and became convinced that Kṛṣṇa is the greatest Lord. From him come peace;
fearlessness; bhakti; along with detachment and realization; the eightfold powers
of mystic yoga; and his glorification, which cleanses the mind of all impurities.
He is known as the supreme destination for those who contemplate, who give up
violence, who become satisfied, who see everything else with disinterest, who
possess nothing except they Lord, and who give up all cheating dharmas. Brāhmaṇas
who are worshipped like deities, who have good intelligence, who are devoid of
attraction and repulsion and thus peaceful, worship that Lord who is the merciful
basis of material sattva.
Various great spiritual qualities of the Lord are shown in three verses by showing
how those qualities are attained even in others who contact him. What then to speak
of his qualities. From him directly comes bhagavad-dharma.
TEXT 57 vavanda ātmānam anantam acyuto jiṣṇuś ca tad-darśana-jāta-sādhvasaḥ tāv āha

bhūmā parameṣṭhinām prabhur beddhānjalī sa-smitam ūrjayā girā
TRANSLATION Kṛṣṇa offered homage to himself in this boundless form, and Arjuna,
astonished at the sight of Mahā-Viṣṇu, bowed down as well. Then, as the two of them
stood before him with joined palms, the almighty Mahā-Viṣṇu, supreme master of all
rulers of the universe, smiled and spoke to them in a voice full of solemn
authority.
The meaning is described in the Sandarbhas.
Chapter Ninety TEXTS 8–9 upagīyamāno gandharvair mṛdanga-paṇavānakān vādayadbhir

mudā vīṇām sūta-māgadha-vandibhiḥ
sicyamāno ’cyutas tābhir hasantībhiḥ sma recakaiḥ pratiṣincan vicikrīde yakṣībhir

yakṣa-rād iva
TRANSLATION As Gandharvas joyfully sang his praises to the accompaniment of

mṛdanga, paṇava and ānaka drums, and as professional reciters known as Sūtas,
Māgadhas and Vandīs played vīṇās and recited poems praising him, Kṛṣṇa would play
with his wives in the water. Laughing, the queens would squirt water on him with
syringes, and he would squirt them back. Thus Kṛṣṇa would sport with his queens in
the same way that the lord of the Yakṣas sports with the Yakṣī nymphs.
Kṛṣṇa was praised by Gandharvas playing instruments to accompany their singing and
by bards reciting Purāṇas with accompaniment of vīṇās. There was also a screen
around the water (so they could not see the playing).
TEXT 25 śrī-śuka uvāca itīdṛśena bhāvena kṛṣṇe yogeśvareśvare kriyamāṇena mādhavyo

lebhire paramām gatim
TRANSLATION Śukadeva Gosvāmī said: By thus speaking and acting with such ecstatic
love for Kṛṣṇa, the master of all masters of mystic yoga, his loving wives attained
the ultimate goal of life.
The wives of Kṛṣṇa born in the Madhu dynasty attained the same condition of Kṛṣṇa
who spreads everywhere as Svayam Bhagavān (vaiṣṇavīm gatim). The form kriyamānena
(present—indicating the queens just mentioned) indicates that the queens were
without obstacle, but some of the queens after the defeat of Arjuna by the thieves
(after Kṛṣṇa’s disappearance) had some obstacles, and
attained another condition—in the material world (where they continued to serve).
TEXT 43 devāsurāhava-hatā daiteyā ye su-dāruṇāḥ te cotpannā manuṣyeṣu prajā dṛptā

babādhire
TRANSLATION The savage descendants of Diti who had been killed in past ages in
battles between the devatās and demons took birth among human beings and arrogantly
harassed the general populace.
There were two types of Yādavas. Some were devas and were eternal associates. The
devatās that appeared in the dynasty were unlimited. This is explained in two
verses.
TEXT 44 tan-nigrahāya hariṇā proktā devā yadoḥ kule avatīrṇāḥ kula-śatam teṣām
ekādhikam nṛpa
TRANSLATION To subdue these demons, the Lord told the devatās to descend into the
dynasty of Yadu. They comprised 101 clans, O King.
To control the demons the Lord told the devatās to appear in the Yadu dynasty.
Sometimes the Lord killed the demons and sometimes he did it along with the devatās
(as Yadus). Some entered into bodies of Yadu members and some were born separately
as Yadus. Since they were in 101 clans, they are impossible to count.
TEXT 45 teṣām pramāṇam bhagavān prabhutvenābhavad dhariḥ ye cānuvartinas tasya

vavṛdhuḥ sarva-yādavāḥ
TRANSLATION Kṛṣṇa alone could estimate the power of all his eternal associates who
especially flourished.
Only the Lord knows how many eternal associates were present. Their number was even
greater than those who were not eternal associates. All the Yādavas who were
eternal associates of the Lord increased unlimitedly in powers and wealth. Only the
Lord could bear witness to the amount of powers they had. Others could not. TEXT 46
śayyāsanāṭanālāpa- krīdā-snānādi-karmasu na viduḥ santam ātmānam vṛṣṇayaḥ kṛṣṇa-
cetasaḥ
TRANSLATION The Vṛṣṇis were so absorbed in Kṛṣṇa that they forgot their own bodies
while sleeping, sitting, walking, conversing, playing, bathing and so on.
The greatest quality of the Yādavas is described. They were not aware of themselves
while sleeping etc. and even while awake. They did everything under the inspiration
of the Lord. They did not have the ability to individually investigate things since
they were absorbed in Kṛṣṇa. Playing indicates playing dice. Ādi means even during
amorous actions. Nothing could compare with this family. Yad yādavam kulam aho
aviṣahyam āste: the Yādava dynasty’s strength is unbearable for the earth. (SB
11.1.3) Kṛṣṇa however had fear of the state of madness that separation from him
would cause them. This will be explained.
brahmaṇyānām vadānyānām nityam vṛddhopasevinām vipra-śāpaḥ katham abhūd vṛṣṇīnām

kṛṣṇa-cetasām
How could the brāhmaṇas curse the Vṛṣṇis, who were always respectful to the
brāhmaṇas, charitable, and inclined to serve senior and exalted personalities and
whose minds were always fully absorbed in thought of Kṛṣṇa? (SB 11.1.8)
TEXT 47 tīrtham cakre nṛponam yad ajani yaduṣu svaḥ-sarit pāda-śaucam vidviṭ-
snigdhāḥ svarūpam yayur ajita-para śrīr yad-arthe ’nya-yatnaḥ yan-nāmāmangala-ghnam
śrutam atha gaditam yat-kṛto gotra-dharmaḥ kṛṣṇasyaitan na citram kṣiti-bhara-
haraṇam kāla-cakrāyudhasya
TRANSLATION When the Lord descended among the Yadus, his glories eclipsed the
Ganges as a holy place. Both those who hated Kṛṣṇa and those who loved him attained
the
Lord. He is endowed with the highest beauty and qualities, untouched by others. To
see him everyone else struggles. His name destroys all inauspiciousness when heard
or chanted. He alone has set forth the principles of the bhakti to the succession
of sages. What wonder is it that he, whose personal weapon is the wheel of time,
relieved the burden of the earth?
After praising the Yadu dynasty as the spiritual foundation, Śukadeva now praises
the form of Kṛṣṇa, as the controller of that Yadu family. Svayam Bhagavān relieved
the earth of its burden as previously described. That is not astonishing to the
devatās since he is in control of time, extending from a fraction of a second to
Brahmā’s lifespan, which revolves like a wheel that cuts everything. This is his
weapon to carry out destruction on its own, without any effort. In order to
understand how this is not astonishing, he explains Kṛṣṇa’s astonishing features.
Though Kṛṣṇa is like this, he appeared among the Yadus for giving mercy to the
people and made the foot water of Vāmana called Gangā of lesser significance, by
putting his food dust in the Yamunā.
gangā-śata-guṇā prāyo māthure mama maṇdale yamunā viśrutā devi nātra kāryā vicāraṇā
The renowned Yamunā in my domain of Mathurā is hundreds of times greater than the
Gangā. About this there can be no dispute, O goddess. (Varāha Purāṇa)
yat-pāda-samśrayāḥ sūta munayaḥ praśamāyanāḥ sadyaḥ punanty upaspṛṣṭāḥ svardhuny-

āpo ’nusevayā
O Sūta, those great sages who have completely taken shelter of the lotus feet of
the Lord can at once sanctify those who come in touch with them, whereas the waters
of the Gangā can sanctify only after prolonged use. (SB 1.1.15)
ko vā bhagavatas tasya puṇya-ślokedya-karmaṇaḥ śuddhi-kāmo na śṛṇuyād yaśaḥ kali-

malāpaham
Who is there, desiring deliverance from the vices of the age of quarrel, who is not
willing to hear the virtuous glories of the Lord? (SB 1.1.16)
The glorification takes the form of a question by Śaunaka, and thus Kṛṣṇa is not
mentioned directly.
Because of him (yat) those who hated the Lord like Pūtanā attained Bhagavān
(svarūpam), the root of everything, just like those who had affection for the Lord.
Or those who were affectionate to the demons, such as their parents and brothers,
attained the Lord. Sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā: you have
already arranged to give yourself to Pūtanā and her family members in exchange for
her disguising herself as a devotee. (SB 10.14.35)
In him resides all excellence of a wealth of beauty and qualities (para-śrīḥ), but
he cannot be touched by others (ajita). To see him, others make great effort (yad-
arthe ’nya-yatnaḥ).
yan martya-līlaupayikam sva-yogamāyā-balam darśayatā gṛhītam vismāpanam svasya ca

saubhagarddheḥ param padam bhūṣaṇa-bhūṣaṇāngam
Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of
his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle
of auspicious qualities and enhances the beauty of his ornaments. (SB 3.2.12)
adṛṣṭvānyatamam loke śīlaudārya-guṇaiḥ samam aham suto vām abhavam pṛśnigarbha iti
śrutaḥ
Since I found no one else as highly elevated as you in simplicity and other
qualities of good character, I appeared in this world as Pṛśnigarbha, or one who is
celebrated as having taken birth from Pṛśni. (SB 10.3.41)
tṛtīye ’smin bhave ’ham vai tenaiva vapuṣātha vām jāto bhūyas tayor eva satyam me
vyāhṛtam sati
O supremely chaste mother, I, the same personality, have now appeared of you both
as your son for the third time. Take my words as the truth. (SB 10.3.42)
But others such as Mahā-viṣṇu take great effort to see him. Though Viṣṇu is the
most respectful to brāhmaṇas, he repeated stole the brāhmaṇa’s children, causing
the brāhmaṇa extreme suffering, and thereby committing the fault of disrespect to
brāhmaṇas. He made this great effort to see Kṛṣṇa. Vijātmajā me yuvayor didṛkṣuṇā:
I brought the brāhmaṇa’s sons here because I wanted to see the two of you. (SB
10.89.58) Hari-vamśa says:
tvad darśanārtham te bālā hṛtās tena mahātmanā viprārtham eṣyate kṛṣṇo nāgacched
anyatheti hi
In order to see you, Viṣṇu stole the boys. Kṛṣṇa would come for the brāhmaṇa, but
otherwise he would not come.
His name, while giving up all other means, destroys all inauspiciousness completely
and gives all auspiciousness. Brahmāṇda Purāṇa says:
sahasra-nāmnām puṇyānām trir āvṛttyā tu yat phalam ekāvṛtyā tu kṛṣṇasya nāmaikam

tat prayacchati
The result of chanting Viṣṇu’s thousand names three times is attained by chanting
Kṛṣṇa’s name once.
Destruction of all inauspiciousness takes place by hearing, what to speak of saying

his name.
Gotra can mean “that which delivers the earth (go).” Gotra-dharma therefore means
the dharma which delivers the earth. Api cet sudurācāraḥ: I consider even the most
sinful to be my devotee. (BG 9.30) Mad-bhakti-yukto bhuvanam punāti: a devotee thus
fixed in loving service to me purifies the entire universe. (SB 11.14.24)
Or, by the Lord, the sacrifice (dharma) of the mountain (gotra) Govardhana was
performed. In this he showed affection for his devotees and made Indra
insignificant
Or, by Kṛṣṇa natural, incomparable prema (dharma) in the cowherds (gotra— protector
of cows) was produced.
Or, by him was revealed the highest form of all, having the qualities (dharma) of a
cowherd (gotra).
TEXT 48 jayati jana-nivāso devakī-janma-vādo yadu-vara-pariṣat svair dorbhir asyann

adharmam sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena vraja-pura-vanitānām
vardhayan kāma-devam
TRANSLATION Kṛṣṇa is the ultimate resort of all living entities, and is also known
as the son of
Devakī and Yaśodā. He is the guide of the Yadu dynasty, and with his mighty arms
he kills everything inauspicious, as well as every man who is impious. By his
presence he destroys all things inauspicious for all living entities, moving and
inert. His blissful smiling face always increases the desires of the gopīs of
Vṛndāvana. May he be all glorious and happy!
Fearing that time had expired and that the listeners were tired, after having heard
of Kṛṣṇa’s highest position and attaining happiness, Śukadeva consoles them with
his own realization.
TEXT 49 ittham parasya nija-vartma-rirakṣayāttalīlā-tanos tad-anurūpa-vidambanāni

karmāṇi karma-kaṣaṇāni yadūttamasya śrūyād amuṣya padayor anuvṛttim icchan
TRANSLATION To protect the principles of devotional service to himself, Kṛṣṇa, the

best of the Yadus, accepts the pastime forms that have been glorified here in the
ŚrīmadBhāgavatam. One who desires to faithfully serve his lotus feet should hear of
the activities he performs suitable to his human form , that appear like human
acts, which make all other actions insignificant.
“Please describe the eternal associates situated in the Lord’s eternal abode.”
Please hear the pastimes of the Lord with them. They are eternal. Then this verse
is spoken.
As was previously said, one who desires to serve (anuvṛrtim) his feet should hear
the activities of the Lord, who is beyond everyone’s vision, but by mercy manifests
his own form suitable for pastimes with a desire to protect his bhakti (nija-dharma
or vartma ). His activities made (vidambanāni) the activities of other avatāras
lesser in significance since they displayed unparalleled powers and sweetness.
TEXT 50 martyas tayānusavam edhitayā mukunda śrīmat-kathā-śravaṇa-kīrtana-

cintayaiti tad dhāma dustara-kṛtānta-javāpavargam
grāmād vanam kṣiti-bhujo ’pi yayur yad-arthāḥ
TRANSLATION By regularly hearing, chanting and meditating on the beautiful topics

of Mukunda with ever-increasing sincerity, a mortal being will attain the divine
kingdom of the Lord, where the inviolable power of death holds no sway. For this
purpose, many persons, including great kings, abandoned their mundane homes and
took to the forest.
By hearing, one will attain his service. That is described. The remembrance
continually increases by the singing. By that, the person attains Kṛṣṇa’s special
abodes such as Vṛndāvana, according to his desires. The abode is described.

10th Canto Tikas Jiva

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Jiva's tika on ŚB 10.1.

1 śrī-rājovāca kathito vaṃśa-vistāro bhavatā soma-sūryayoḥ

In the list of ten characteristics of a Purāṇa given in the Twelfth Canto,

Jiva's tika on ŚB 10.1. 2 yadoś ca dharma-śīlasya nitarāṃ muni-sattama

Aṃśena means “with Balarāma.”

after appearing in the Yadu dynasty.

Jiva's tika on ŚB 10.1. 4 nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-

Jiva's tika on ŚB 10.1. 5 pitāmahā me samare ’maranjayair devavratādyātirathais

astra-tejaḥ sva-gadayā nīhāram iva gopatiḥ

Jiva's tika on ŚB 10.1. 7 vīryāṇi tasyākhila-deha-bhājām antar bahiḥ pūruṣa-kāla-

O learned Śukadeva! Please reveal the confidential activities of Kṛṣṇa, appearing

TRANSLATION Because I am drinking the nectar of topics about Kṛṣṇa, which is

Three verses describe the message.

Jiva's tika on ŚB 10.1. 22 puraiva puṃsāvadhṛto dharā-jvaro bhavadbhir aṃśair

Jiva's tika on ŚB 10.1. 24 vāsudeva-kalānantaḥ sahasra-vadanaḥ svarāṭ agrato

TRANSLATION The expansion of Kṛṣṇa is Sankarṣaṇa, who is unlimited and has a

Jiva's tika on ŚB 10.1. 47 nirbandhaṃ tasya taṃ jnātvā vicintyānakadundubhiḥ

TRANSLATION By delivering all my sons to Kaṃsa, who is death personified, I shall

Śukadeva Gosvāmī continued: Kaṃsa agreed to the logical arguments of Vasudeva,

Vasudeva’s words were firm (vākya-sāra).

TRANSLATION The inhabitants of Vṛndāvana, headed by Nanda Mahārāja and including

TRANSLATION Within the womb of Devakī is my expansion known as Sankarṣaṇa or Śeṣa.

He is known as Śeṣa: he is famous as my aṃśa. Transfer Sankarṣaṇa, my svarūpa or

Jiva's tika on ŚB 10.2. 9 athāham aṃśa-bhāgena devakyāḥ putratāṃ śubhe

prāpsyāmi tvaṃ yaśodāyāṃ nanda-patnyāṃ bhaviṣyasi

TRANSLATION O all-auspicious Yogamāyā, I shall then appear in different forms as

Jiva's tika on ŚB 10.2. 13 garbha-sankarṣaṇāt taṃ vai prāhuḥ sankarṣaṇaṃ bhuvi

TRANSLATION The son of Rohiṇī will also be celebrated as Sankarṣaṇa because of

Jiva's tika on ŚB 10.2. 15 garbhe praṇīte devakyā rohiṇīṃ yoga-nidrayā aho

Devakī seemed to have a miscarriage, out of fear of Kaṃsa (vicraṃsitaḥ).

Jiva's tika on ŚB 10.2. 17 sa bibhrat pauruṣaṃ dhāma bhrājamāno yathā raviḥ

difficult to see or approach through sensory perception and impossible to defeat

Jiva's tika on ŚB 10.2. 22 sa eṣa jīvan khalu sampareto varteta yo ’tyanta-

Jiva's tika on ŚB 10.2. 23 iti ghoratamād bhāvāt sannivṛttaḥ svayaṃ prabhuḥ

āste pratīkṣaṃs taj-janma harer vairānubandha-kṛt

TRANSLATION Deliberating in this way, Kaṃsa, although determined to continue in

Jiva's tika on ŚB 10.2. 24 āsīnaḥ saṃviśaṃs tiṣṭhan bhunjānaḥ paryaṭan mahīm

In the end his fault took this form.

Jiva's tika on ŚB 10.2. 25 brahmā bhavaś ca tatraitya munibhir nāradādibhiḥ devaiḥ

Jiva's tika on ŚB 10.2. 26 satya-vrataṃ satya-paraṃ tri-satyaṃ satyasya yoniṃ

They deliberate on satya-vratam.

Jiva's tika on ŚB 10.2. 29 bibharṣi rūpāṇy avabodha ātmā kṣemāya lokasya

Jiva's tika on ŚB 10.2. 30 tvayy ambujākṣākhila-sattva-dhāmni samādhināveśita-

TRANSLATION O lotus-eyed Lord! By concentrating on your pure form of śuddha-sattva

Jiva's tika on ŚB 10.2. 31 svayaṃ samuttīrya sudustaraṃ dyuman bhavārṇavaṃ bhīmam

Jiva's tika on ŚB 10.2. 32 ye ’nye ’ravindākṣa vimukta-māninas tvayy asta-bhāvād

TRANSLATION O lotus-eyed Lord, although nondevotees, having impure intelligence

This verse describes other people.

Jiva's tika on ŚB 10.2. 33 tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt

TRANSLATION O Mādhava, Supreme Lord, Lord of the goddess of fortune, if devotees

Again the devotees are described.

Jiva's tika on ŚB 10.2. 36 na nāma-rūpe guṇa-janma-karmabhir nirūpitavye tava tasya

tad aśma-sāraṃ hṛdayaṃ batedaṃ yad gṛhyamāṇair hari-nāma-dheyaiḥ | na vikriyetātha

Being covered by my bewildering power of māyā, I am not visible to all these

Jiva's tika on ŚB 10.3. 1 śrī-śuka uvāca atha sarva-guṇopetaḥ kālaḥ parama-śobhanaḥ

Jiva's tika on ŚB 10.3. 5 manāṃsy āsan prasannāni sādhūnām asura-druhām jāyamāne

niśīthe tama-udbhūte jāyamāne janārdane devakyāṃ deva-rūpiṇyāṃ viṣṇuḥ sarva-guhā-

Jiva's tika on ŚB 10.3.9–10 tam adbhutaṃ bālakam ambujekṣaṇaṃ catur-bhujaṃ śankha-

mahārha-vaidūrya-kirīṭa-kuṇḍalatviṣā pariṣvakta-sahasra-kuntalam uddāma-kāncy-