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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-XIX

CHAPTER NINETEEN

The Perfection of the Mellow of Pure Love

The Unlimited Dimensions of Rasa

siddha prema-rasah / rasa-garima

10.90.48 Shukadeva Gosvami to Maharaja Parikshit

jayati jana-nivaso devaki-janma-vado

yadu-vara-parinat svair dorbhir asyann adharmam

sthira-cara-vrijina-ghnah su-smita-shri-mukhena

vraja-pura-vanitanam vardhayan kama-devam

jayati—eternally lives gloriously; jana-nivasah—He who lives among human beings like the members of the Yadu dynasty and is the ultimate resort of all living entities; devaki-janma-vadah—known as the son of Devaki (No one can actually become the father or mother of the Supreme Personality of Godhead. Therefore devak-janma-vada means that He is known as the son of Devaki. Similarly, He is also known as the son of mother Yashoda, Vasudeva and Nanda Maharaja.); yadu-vara-parinat—served by the members of the Yadu dynasty or the cowherd men of Vrindavana (all of whom are constant associates of the Supreme Lord and are the Lord’s eternal servants); svaih dorbhih—by His own arms, or by His devotees like Arjuna who are just like His own arms; asyan—killing; adharmam—demons or the impious; sthira-cara-vrijina-ghnah—the destroyer of all the ill fortune of all living entities, moving and not moving; su-smita—always smiling; shri-mukhena—by His beautiful face; vraja-pura-vanitanam—of the damsels of Vrindavana; vardhayan—increasing; kama-devam—the lusty desires.

Lord Shri Krnsa is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda. 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 increase the lusty desires of the gopis of Vrndavana. May He be all glorious and happy!

10.14.01 Brahma to Shri Krishna

shri-brahmovaca

naumidya te ’bhra-vapune tadid-ambaraya

gunjavatamsa-paripiccha-lasan-mukhaya

vanya-sraje kavala-vetra-vinana-venu-

laknma-shriye mridu-pade pashupangajaya

shri-brahmauvaca—Lord Brahmasaid; naumi—I offer praise; idya—O most worshipable one; te—unto You; abhra—like a dark cloud; vapune—whose body; tadit—like lightning; ambaraya—whose garment; gunja—made of small berries; avatamsa—with ornaments (for the ears); paripiccha—and peacock feathers; lasat—resplendent; mukhaya—whose face; vanya-sraje—wearing garlands of forest flowers; kavala—a morsel of food; vetra—a stick; vinana—a buffalo-horn bugle; venu—and a flute; laknma—characterized by; shriye—whose beauty; mridu—soft; pade—whose feet; pashu-pa—of the cowherd (Nanda Maharaja); anga-jaya—unto the son.

Lord Brahma said: My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and therefore I offer my humble obeisances and prayers just to please You. O son of the king of the cowherds, Your transcendental body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by Your gunja earrings and the peacock feather on Your head. Wearing garlands of various

forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food in Your hand.

10.14.18 Brahma to Shri Krishna

adyaiva tvad rite ’sya kim mama na te mayatvam adarshitam

eko ’si prathamam tato vraja-suhrid-vatsah samastaapi

tavanto ’si catur-bhujas tad akhilaih sakam mayopasitas

tavanty eva jaganty abhus tad amitam brahmadvayam shinyate

adya—today; eva—just; tvat rite—apart from You; asya—of this universe; kim—what; mama—to me; na—not; te—by You; mayatvam—the basis in Your inconceivable potency; adarshitam—shown; ekah—alone; asi—You are; prathamam—first of all; tatah—then; vraja-suhrit—Your cowherd boyfriends of Vrindavana; vatsah—and the calves; samastah—all; api—even; tavantah—of the same number; asi—You became; catuh-bhujah—four-handed forms of Lord Vinnu; tat—then; akhilaih—by all; sakam—together with; maya—myself; upasitah—being worshiped; tavanti—of the same number; eva—also; jaganti—universes; abhuh—You became; tat—then; amitam—the unlimited; brahma—Absolute Truth; advayam—one without a second; shinyate—You now remain.

Have You not shown me today that both You Yourself and everything within this creation are manifestations of Your inconceivable potency? First You appeared alone, and then You manifested Yourself as all of Vrndavana's calves and cowherd boys, Your friends. Next You appeared as an equal number of four-handed Vishnu forms, who were worshiped by all living beings, including me, and after that You appeared as an equal number of complete universes. Finally, You have now returned to Your unlimited form as the Supreme Absolute Truth, one without a second.

10.05.01-2 Shukadeva Gosvami to Maharaja Parikshit

shri-suka uvacanandas tv atmaja utpannejatahlado maha-manahahuya vipran veda jnansnatah sucir alankrtahvacayitva svastyayanamjata-karmatmajasya vaikarayam asa vidhivatpitr-devarcanam tatha

shri-sukah uvaca--Shri Sukadeva Gosvami said; nandah--Maharaja Nanda; tu--indeed; atmaje--his son; utpanne--having been born; jata--overwhelmed; ahladah--in great jubilation; maha-manah--who was great minded; ahuya--invited; vipran--the brahmanas; veda-jnan—who were fully conversant in Vedic knowledge; snatah--taking a full bath; sucih--purifying himself; alankrtah--being dressed very nicely with ornaments and fresh garments; vacayitva--after causing to be recited; svasti-ayanam--Vedic mantras (by the brahmanas); jata-karma—the festival for the birth of the child; atmajasya--of his own son; vai--indeed; karayam asa--caused to be performed; vidhi-vat—according to the Vedic regulations; pitr-deva-arcanam--the worship of the forefathers and the demigods; tatha--as well as.

Shukadeva Gosvami said: Nanda Maharaja was naturally very magnanimous, and when Lord Shri Krishna appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brahmanas who knew how to recite Vedic mantras. After having these qualified brahmanas 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 demigods and forefathers. (1-2)

10.05.18 Shukadeva Gosvami to Maharaja Parikshit

tata arabhya nandasyavrajah sarva-samrddhimanharer nivasatma-gunairamakridam abhun nrpa

tatah arabhya--beginning from that time; nandasya--of Maharaja Nanda; vrajah--Vrajabhumi, the land for protecting and breeding cows; sarva-samrddhiman--became opulent with all kinds of riches; hareh nivasa--of the residence of the Supreme Personality of Godhead; atma-gunaih--by the transcendental qualities; rama-akridam--the place of pastimes for the goddess of fortune; abhut--became; nrpa--O King (Maharaja Pariksit).

O Maharaja Parikshit, the home of Nanda Maharaja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Krishna's appearence there, it became the place of the pastimes of the goddess of fortune.

10.06.02-6 Shukadeva Gosvami to Maharaja Parikshit (Pise 10.06.02-6, a postoji samo text za 10.06.02. ???)

kamsena prahita ghoraputana bala-ghatinisisums cacara nighnantipura-grama-vrajadisu

kamsena--by King Kamsa; prahita--engaged previously; ghora—very fierce; putana--by the name Putana; bala-ghatini--a Raksasi who killed; sisun--small babies; cacara--wandered; nighnanti--killing; pura-grama-vraja-adisu--in towns, cities and villages here and there.

While Nanda Maharaja was returning to Gokula, the same fierce Putana whom Kamsa had previously engaged to kill babies was wandering about in the towns, cities and villages, doing her nefarious duty.

10.06.10 Shukadeva Gosvami to Maharaja Parikshit

tasmin stanam durjara-viryam ulbanamghorankam adaya sisor dadiv atha

gadham karabhyam bhagavan prapidya tat-

pranaih samam rosa-samanvito 'pibat

tasmin--in that very spot; stanam--the breast; durjara-viryam--a very powerful weapon mixed with poison; ulbanam--which was fierce; ghora--the most ferocious Putana; ankam--on her lap; adaya--placing; sisoh--in the mouth of the child; dadiu--pushed; atha--thereupon; gadham--very hard; karabhyam--with both hands; bhagavan--the Supreme Personality of Godhead; prapidya--giving her great pain; tat-pranaih--her life; samam--along with; rosa-samanvitah--being very angry at her; apibat--sucked the breast.

On that very spot, the fiercely dangerous Raksasi took Krishna on her lap and pushed her breast into His mouth. The nipple of her breast was smeared with a dangerous, immediately effective poison, but the Supreme Personality of Godhead, Krishna, becoming very angry at her, took hold of her breast, squeezed it very hard with both hands, and sucked out both the poison and her life. (10)

10.06.31 Shukadeva Gosvami to Maharaja Parikshit

tavan nandadayo gopamathuraya vrajam gatahvilokya putana-dehambabhuvur ativismitah

tavat--in the meantime; nanda-adayah--headed by Nanda Maharaja; gopah--all the cowherd men; mathurayah--from Mathura; vrajam—to Vrndavana; gatah--came back; vilokya--when they saw; putana-deham—the gigantic body of Putana lying dead; babhuvuh--became; ati--very much; vismitah--struck with wonder.

Shrila Shukadeva Gosvami continued: All the gopis, headed by mother Yasoda, were bound by maternal affection. After they thus chanted mantras to protect their child, mother Yasoda gave the child the nipple of her breast to suck and then got Him to lie down on His bed.

10.07.07 Shukadeva Gosvami to Maharaja Parikshit

adhah-sayanasya sisor ano 'lpaka-

pravala-mrdv-anghri-hatam vyavartata

vidhvasta-nana-rasa-kupya-bhajanam

vyatyasta-cakraksa-vibhinna-kubaram

adhah-sayanasya--who was put underneath the handcart; sisoh--of the child; anah--the cart; alpaka--not very much grown; pravala--just like a new leaf; mrdu-anghri-hatam--struck by His beautiful, delicate legs; vyavartata--turned over and fell down; vidhvasta--scattered; nana-rasa-kupya-bhajanam--utensils made of various metals; vyatyasta--dislocated; cakra-aksa--the two wheels and the axle; vibhinna--broken; kubaram--the pole of the handcart.

Lord Shri Krishna was lying down underneath the handcart in one corner of the courtyard, and although His little legs were so soft as leaves, when He struck the cart with His legs, it turned over violently and collapsed. The wheels separated from the axle, the hubs and spokes fell apart, and the pole of the handcart broke. On the cart there were many little utensils made of various metals, and all of them scattered hither and thither.

10.07.18,20 Shukadeva Gosvami to Maharaja Parikshit

ekadaroham arudham lalayanti sutam sati

garimanam sisor vodhum na sehe giri-kutavat

ekada--one time (estimated to have been when Krishna was one year old); aroham--on His mother's lap; arudham--who was sitting; lalayanti—was patting; sutam--her son; sati--mother Yasoda; garimanam--because of an increase in heaviness; sisoh--of the child; vodhum--to bear Him; na--not; sehe--was able; giri-kuta-vat--appearing like the weight of a mountain peak.

One day, a year after Krishna's appearance, mother Yasoda was patting her son on her lap. But suddenly she felt her child to be heavier than a mountain peak, and she could no longer bear His weight. (18)

daityo namna trnavartah kamsa-bhrtyah pranoditah

cakravata-svarupena jaharasinam arbhakam

daityah--another demon; namna--by the name; trnavartah--Trnavartasura; kamsa-bhrtyah--a servant of Kamsa; pranoditah--having been induced by him; cakravata-svarupena--in the form of a whirlwind; jahara—swept away; astaam--the sitting; arbhakam--child.

While the child was sitting on the ground, a demon named Trnavarta, who was a servant of Kamsa's, came there as a whirlwind, at Kamsa's instigation, and very easily carried the child away into the air. (20)

10.07.26-28 Shukadeva Gosvami to Maharaja Parikshit

trnavartah santa-rayovatya-rupa-dharo haran

krishnam nabho-gato gantumnasaknod bhuri-bhara-bhrt

trnavartah--the demon Trnavarta; santa-rayah--the force of the blast reduced; vatya-rupa-dharah--who had assumed the form of a forceful whirlwind; haran--and had thus taken away; krishnam--Krishna, the Supreme Personality of Godhead; nabhah-gatah--went up to the top of the sky; gantum--to go further; na asaknot--was not able; bhuri-bhara-bhrt--because Krishna then became more powerful and heavy than the demon.

Having assumed the form of a forceful whirlwind, the demon Trnavarta took Krishna very high in the sky, but when Krishna became heavier than the demon, the demon had to stop his force and could go no further. (26)

tam asmanam manyamanaatmano guru-mattaya

gale grhita utsrastumnasaknod adbhutarbhakam

tam--Krishna; asmanam--very heavy stone like a lump of iron; manyamanah--thinking like that; atmanah guru-mattaya--because of being heavier than he could personally perceive; gale--his neck; grhite--being embraced or encircled by His arms; utsrastum--to give up; na asaknot--was not able; adbhuta-arbhakam--this wonderful child who was different from an ordinary child.

Because of Krishna's weight, Trnavarta considered Him to be like a great mountain or a hunk of iron. But because Krishna had caught the demon's neck, the demon was unable to throw Him off. He therefore thought of the child as wonderful, since he could neither bear the child nor cast aside the burden. (27)

gala-grahana-niscestodaityo nirgata-locanah

avyakta-ravo nyapatatsaha-balo vyasur vraje

gala-grahana-niscestah--because of Krishna's grasping the neck of the demon Trnavarta, the demon choked and could not do anything; daityah--the demon; nirgata-locanah--his eyes popped out because of pressure; avyakta-ravah--because of choking, he could not even make a sound; nyapatat--fell down; saha-balah--with the child; vyasuh vraje--lifeless on the ground of Vraja.

With Krishna grasping him by the throat, Trnavarta choked, unable to make even a sound or even to move his hands and legs. His eyes popping out, the demon lost his life and fell, along with the little boy, down to the ground of Vraja. (28)

10.07.34-36 Shukadeva Gosvami to Maharaja Parikshit

ekadarbhakam adayasvankam aropya bhamini

prasnutam payayam asastanam sneha-paripluta

ekada--once upon a time; arbhakam--the child; adaya--taking; sva-ankam--on her own lap; aropya--and placing Him; bhamini—mother Yasoda; prasnutam--breast milk oozing out; payayam asa--fed the child; stanam--her breast; sneha-paripluta--with great affection and love.

One day mother Yasoda, having taken Krishna up and placed Him on her lap, was feeding Him milk from her breast with maternal affection. The milk was flowing from her breast, and the child was drinking it. (34)

pita-prayasya jananisutasya rucira-smitam

mukham lalayati rajanjrmbhato dadrse idam

 

kham rodasi jyotir-anikam asahs

uryendu-vahni-svasanambudhims ca

dvipan nagams tad-duhitrr vanani

bhutani yani sthira jangamani

pita-prayasya--of child Krishna, who was being offered breast milk and was almost satisfied; janani--mother Yasoda; sutasya--of her son; rucira-smitam--seeing the child fully satisfied and smiling; mukham--the face; lalayati--patting and softly rubbing with her hand; rajan--O King; jrmbhatah--while the child was yawning; dadrse--she saw; idam--the following; kham--the sky; rodasi--both the higher planetary system and the earth; jyotih-anikam--the luminaries; asah—the directions; surya--the sun; indu--the moon; vahni--fire; svasana—the air; ambudhin--the seas; ca--and; dvipan--the islands; nagan—the mountains; tat-duhitrh--the daughters of the mountains (the rivers); vanani--forests; bhutani--all kinds of living entities; yani—which are; sthira jangamani--nonmoving and moving.

O King Parikshit, when the child Krishna was almost finished drinking His mother's milk and mother Yasoda was touching Him and looking at His beautiful, brilliantly smiling face, the baby yawned, and mother Yasoda saw in His mouth the whole sky, the higher planetary system and the earth, the luminaries in all directions, the sun, the moon, fire, air, the seas, islands, mountains, rivers, forests, and all kinds of living entities, moving and nonmoving. (35-36)

10.08.21 Shukadeva Gosvami to Maharaja Parikshit

kalena vrajatalpenagokule rama-kesavau

janubhyam saha panibhyamringamanau vijahratuh

kalena--of time; vrajata--passing; aipena--a very small duration; gokule--in Gokula, Vraja-dhama; rama-kesavau--both Balarama and Krishna; janubhyam--by the strength of Their knees; saha panibhyam--resting on Their hands; ringamanau--crawling; vijahratuh--enjoyed childhood play

After a short time passed, both brothers, Rama and Krishna, began to crawl on the ground of Vraja with the strength of Their hands and knees and thus enjoy Their childhood play.

10.08.26 Shukadeva Gosvami to Maharaja Parikshit

kalenalpena rajarseramah krishnas ca gokule

aghrsta janubhih padbhirvicakramatur anjasa

kalena alpena--within a very short time; rajarse--O King (Maharaja Pariksit); ramah krishnah ca--both Rama and Krishna; gokule--in the village of Gokula; aghrsta janubhih--without the help of crawling on Their knees; padbhih--by Their legs alone; vicakramatuh--began to walk;

O King Parikshit, within a very short time both Rama and Krishna began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl.

10.08.28 Shukadeva Gosvami to Maharaja Parikshit

krishnasya gopyo ruciramviksya kaumara-capalam

srnvantyah kila tan-maturiti hocuh samagatah

 

krishnasya--of Krishna; gopyah--all the gopis; ruciram--very attractive; viksya--observing; kaumara-capalam--the restlessness of the childish pastimes; srnvantyah--just to hear them again and again; kila--indeed; tat-matuh--in the presence of His mother; iti--thus; ha--indeed; ucuh--said; samagatah--assembled there.

Observing the very attractive childish restlessness of Krishna, all the gopis in the neighborhood, to hear about Krishna's activities again and again, would approach mother Yasoda and speak to her as follows.

10.08.29 Gopis to Mother Yasoda

vatsan muncan kvacid asamaye krosa-sanjata-hasahsteyam svadv atty atha dadhi-payah kalpitaih steya-yogaih

markan bhoksyan vibhajati sa cen natti bhandam bhinnatti

dravyalabhe sagrha-kupito yaty upakrosya tokan

vatsan--the calves; muncan--releasing; kvacit--sometimes; asamaye—at odd times; krosa-sanjata-hasah--after this, when the head of the house is angry, Krishna begins to smile; steyam--obtained by stealing; svadu--very tasteful; atti--eats; atha--thus; dadhi-payah--pot of curd and milk; kaipitaih--devised; steya-yogaih--by some sort of stealing process; markan--to the monkeys; bhoksyan--giving to eat; vibhajati--divides their portion; sah--the monkey; cet--if; na--not; atti--eats; bhandam--the pot; bhinnatti--He breaks; dravya-alabhe—when eatables are unavailable or He cannot find such pots; sa-grha-kupitah--He becomes angry at the residents of the house; yati--He goes away; upakrosya--irritating and pinching; tokan—the small children.

Our dear friend Yasoda, 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 for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Krishna will go away.

10.09.08 Shukadeva Gosvami to Maharaja Parikshit

ulukhalanghrer upari vyavasthitam

markaya kamam dadatam sici sthitam

haiyangavam caurya-visankiteksanam

niriksya pascat sutam agamac chanaih

ulukhala-anghreh--of the mortar in which spices were ground and which was being kept upside down; upari--on top; vyavasthitam--Krishna was sitting; markaya--unto a monkey; kamam--according to His satisfaction; dadatam--delivering shares; sici sthitam--situated in the butter pot hanging on the swing; haiyangavam--butter and other milk preparations; caurya-visankita--because of stealing, were anxiously looking hither and thither; iksanam--whose eyes; niriksya--by seeing these activities; pascat--from behind; sutam--her son; agamat--she reached; sanaih—very slowly, cautiously.

Krishna, at that time, was sitting on an upside-down wooden mortar for grinding spices and was distributing milk preparations such as yogurt and butter to the monkeys as He liked. Because of having stolen, He was looking all around with great anxiety, suspecting that He might be chastised by His mother. Mother Yasoda, upon seeing Him, very cautiously approached Him from behind.

10.09.12 Shukadeva Gosvami to Maharaja Parikshit

tyaktva yastim sutam bhitam

vijnayarbhaka-vatsala

iyesa kila tam baddhum

damnatad-virya-kovida

tyaktva--throwing away; yastim--the stick in her hand; sutam--her son; bhitam--considering her son's great fear; vijnaya--understanding; arbhaka-vatsala--the most affectionate mother of Krishna; iyesa--desired; kila--indeed; tam--Krishna; baddhum--to bind; damna--with a rope; a-tat-virya-kovida--without knowledge of the supremely powerful Personality of Godhead (because of intense love for Krishna).

Mother Yasoda was always overwhelmed by intense love for Krishna, not knowing who Krishna was or how powerful He was. Because of maternal affection for Krishna, she never even cared to know who He was. Therefore, when she saw that her son had become excessively afraid, she threw the stick away and desired to bind Him so that He would not commit any further naughty activities.

10.09.15 Shukadeva Gosvami to Maharaja Parikshit

tad dama badhyamanasyasvarbhakasya krtagasah

dvy-angulonam abhut tenasandadhe 'nyac ca gopika

tat dama--that binding rope; badhyamanasya--who was being bound by mother Yasoda; sva-arbhakasya--of her own son; krta-agasah--who was an offender; dvi-angula--by a measurement of two fingers; unam--short; abhut--became; tena--with that rope; sandadhe--joined; anyat ca--another rope; gopika--mother Yasoda.

When mother Yasoda was trying to bind the offending child, she saw that the binding rope was short by a distance the width of two fingers. Thus she brought another rope to join to it.

10.09.16 Shukadeva Gosvami to Maharaja Parikshit

yadasit tad api nyunamtenanyad api sandadhe

tad api dvy-angulam nyunamyad yad adatta bandhanam

yada--when; asit--became; tat api--even the new rope that had been joined; nyunam--still short; tena--then, with the second rope; anyat api--another rope also; sandadhe--she joined; tat api--that also; dvi-angulam--by a measurement of two fingers; nyunam--remained short; yat yat adatta--in this way, one after another, whatever ropes she joined; bandhanam--for binding Krishna.

This new rope also was short by the measurement of two fingers, and when another rope was joined to it, it was still two fingers too short. As many ropes as she joined, all of them failed; their shortness could not be overcome.

10.09.18 Shukadeva Gosvami to Maharaja Parikshit

sva-matuh svinna-gatrayavisrasta-ka bara-srajah

drstva parisramam krishnahkrpayas it sva-bandhane

sva-matuh--of His own mother (Krishna's mother, Yasodadevi); svinna-gatrayah--when Krishna saw His mother perspiring all over because of unnecessary labor; visrasta--were falling down; kabara--from her hair; srajah--of whom the flowers; drstva--by seeing the condition of His mother; parisramam--He could understand that she was now overworked and feeling fatigued; krishnah--the Supreme Personality of Godhead; krpaya--by His causeless mercy upon His devotee and mother; asit--agreed; sva-bandhane--in binding Him.

Because of mother Yasoda's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Krishna saw His mother thus fatigued, He became merciful to her and agreed to be bound.

10.09.20 Shukadeva Gosvami to Maharaja Parikshit

nemam virinco na bhavo na shrir apy anga-samsraya

prasadam lebhire gopi yat tat prapa vimuktidat

na--not; imam--this exalted position; virincah--Lord Brahma; na--nor; bhavah--Lord Siva; na--nor; shrih--the goddess of fortune; api--indeed; anga-samsraya--although she is always the better half of the Supreme Personality of Godhead; prasadam--mercy; lebhire--obtained; gopi--mother Yasoda; yat tat--as that which; prapa--obtained; vimukti-dat--from Krishna, who gives deliverance from this material world.

Neither Lord Brahma, nor Lord Shiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yasoda.

10.10.26-27 Shukadeva Gosvami to Maharaja Parikshit

ity antarenarjunayoh krishnas tu yamayor yayau

atma-nirvesa-matrenatiryag-gatam ulukhalam

 

iti--thus deciding; antarena--between; arjunayoh--the two arjuna trees; krishnah tu--Lord Krishna; yamayoh yayau--entered between the two trees; atma-nirvesa-matrena--as soon as He entered (between the two trees); tiryak--crossways; gatam--so became; ulukhalam--the big mortar for grinding spices.

Having thus spoken, Krishna soon entered between the two arjuna trees, and thus the big mortar to which He was bound turned crosswise and stuck between them. (26)

balena niskarsayatanvag ulukhalam tad

damodarena tarasotkalitanghri-bandhau

nispetatuh parama-vikramitativepa-

skandha-pravala-vitapau krta-canda-sabdau

balena--by the boy Krishna; niskarsayata--who was dragging; anvak--following the dragging of Krishna; ulukhalam--the wooden mortar; tat--that; dama-udarena--by Krishna, who was tied by the belly; tarasa--with great force; utkalita--uprooted; anghri-bandhau--the roots of the two trees; nispetatuh--fell down; parama-vikramita--by the supreme power; ati-vepa--trembling severely; skandha--trunk; pravala--bunches of leaves; vitapau--those two trees, along with their branches; krta--having made; canda-sabdau--a fierce sound.

By dragging behind Him with great force the wooden mortar tied to His belly, the boy Krishna uprooted the two trees. By the great strength of the Supreme Person, the two trees, with their trunks, leaves and branches, trembled severely and fell to the ground with a great crash. (27)

10.10.28 Shukadeva Gosvami to Maharaja Parikshit

tatra shriya paramaya kakubhah sphurantau

siddhav upetya kujayor iva jata-vedah

krishnam pranamya sirasakhila-loka-natham

baddhanjali virajasav idam ucatuh sma

tatra--there, on the very spot where the two arjunas fell; shriya—with beautification; paramaya--superexcellent; kakubhah--all directions;sphurantau--illuminating by effulgence; siddhau--two perfect persons; upetya--then coming out; kujayoh--from between the two trees; iva--like; jata-vedah--fire personified; krishnam--unto Lord Krishna; pranamya--offering obeisances; sirasa--with the head; akhila-loka-natham--to the Supreme Person, the controller of everything; baddha- njali--with folded hands; virajasau--fully cleansed of the mode of ignorance; idam--the following words; ucatuh sma--uttered.

Thereafter, in that very place where the two arjuna trees had fallen, two great, perfect personalities, who appeared like fire personified, came out of the two trees. The effulgence of their beauty illuminating all directions, with bowed heads they offered obeisances to Krishna, and with hands folded they spoke the following words.

10.10.38 Nalakuvara and Manigriva Pray to Krishna

vani gunanukathane sravanau kathayam

hastau ca karmasu manas tava padayor nah

smrtyam siras tava nivasa jagat-praname

drstih satam darsane 'stu bhavat-tanunam

vani--words, the power of speech; guna-anukathane--always engaged in talking about Your pastimes; sravanau--the ear, or aural reception; kathayam--in talks about You and Your pastimes; hastau--hands and legs and other senses; ca--also; karmasu--engaging them in executing Your mission; manah--the mind; tava--Your; pa-dayoh--of Your lotus feet; nah--our; smrtyam--in remembrance always engaged in meditation; sirah--the head; tava--Your; nivasa jagat-praname--because You are all-ervading, You are everything, and our heads should bow down, not looking for enjoyment; drstih--the power of sight; satam--of the Vaishnavas; darsane--in seeing; astu--let all of them be engaged in this way; bhavat-tanunam--who are nondifferent from You.

Henceforward, may all our words describe Your pastimes, may our ears engage in aural reception of Your glories, may our hands, legs and other senses engage in actions pleasing to You, and may our minds always think of Your lotus feet. may our heads offer our obeisances to everything within this world, because all things are also Your different forms, and may our eyes see the forms of Vaishnavas, who are nondifferent from You.

10.10.42 Krishna to Nalakuvara and Manigriva

tad gacchatam mat-paramau nalakuvara sadanam

sanjato mayi bhavo vamipsitah paramo 'bhavah

tat gacchatam--now both of you may return; mat-paramau--accepting Me asthe supreme destination of life; nalakuvara--O Nalakuvara and Manigriva; sadanam--to your home; sanjatah--being saturated with; mayi--unto Me; bhavah--devotional service; vam--by you; ipsitah—which was desired; paramah--supreme, highest, always engaged with all senses; abhavah--from which there is no falldown into material existence.

O Nalakuvara and Manigriva, now you may both return home. Since you desire to be always absorbed in My devotional service, your desire to develop love and affection for Me will be fulfilled, and now you will never fall from that platform.

10.11.27-28 Upananda to the Other Cowherd Men

yavad autpatiko 'risto vrajam nabhibhaved itah

tavad balan upadayayasyamo 'nyatra sanugah

yavat--so long; autpatikah--disturbing; aristah--the demon; vrajam--this Gokula Vrajabhumi; na--not; abhibhavet itah--go away from this place; tavat--so long; balan upadaya--for the benefit of the boys; yasyamah--we shall go; anyatra--somewhere else; sa-anugah--with our followers.

All these incidents are being caused by some unknown demon. Before he comes here to create another disturbance, it is our duty to go somewhere else with the boys until there are no more disturbances. (27)

vanam vrndavanam nama pasavyam nava-kananam

gopa-gopi-gavam sevyampunyadri-trna-virudham

vanam--another forest; vrndavanam nama--named Vrndavana; pasavyam—a very suitable place for maintenance of the cows and other animals; nava-kananam--there are many new gardenlike places; gopa-gopi-gavam--for all the cowherd men, the members of their families, and the cows; sevyam--a very happy, very suitable place; punya-adri--there are nice mountains; trna--plants; virudham—and creepers.

Between Nandesvara and Mahavana is a place named Vrndavana. This place is very suitable because it is lush with grass, plants and creepers for the cows and other animals. It has nice gardens and tall mountains and is full of facilities for the happiness of all the gopas and gopis and our animals. (28)

10.11.35-36 Shukadeva Gosvami to Maharaja Parikshit

vrndavanam sampravisya

sarva-kala-sukhavaham

tatra cakrur vrajavasam

sakatair ardha-candravat

vrndavanam--the sacred place by the name Vrndavana; sampravisya—after entering; sarva-kala-sukha-avaham--where in all seasons it is pleasing to live; tatra--there; cakruh--they made; vraja-avasam--inhabitation of Vraja; sakataih--by the bullock carts; ardha-candravat--making a semicircle like a half moon.

 

In this way they entered Vrndavana, where it is always pleasing to live in all seasons. They made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon. (35)

vrndavanam govardhanam yamuna-pulinani ca

viksyasid uttama pritirama-madhavayor nrpa

 

vrndavanam--the place known as Vrndavana; govardhanam--along with Govardhana Hill; yamuna-pulinani ca--and the banks of the River Yamuna; viksya--seeing this situation; asit--remained or was enjoyed; uttama priti--first-class pleasure; rama-madhavayoh--of Krishna and Balarama; nrpa--O King Pariksit.

O King Parikshit, when Rama and Krishna saw Vrndavana, Govardhana and the banks of the River Yamuna, They both enjoyed great pleasure. (36)

10.11.37-38 Shukadeva Gosvami to Maharaja Parikshit

evam vrajaukasam pritimyacchantau bala-cestitaih

kala-vakyaih sva-kalenavatsa-palau babhuvatuh

evam--in this way; vraja-okasam--to all the inhabitants of Vraja; pritim--pleasure; yacchantau--giving; bala-cestitaih--by the activities and pastimes of childhood; kala-vakyaih--and by very sweet broken language; sva-kalena--in due course of time; vatsa-palau--to take care of the calves; babhuvatuh--were grown up.

 

In this way, Krishna and Balarama, acting like small boys and talking in half-broken language, gave transcendental pleasure to all the inhabitants of Vraja. In due course of time, They became old enough to take care of the calves. (37)

avidure vraja-bhuvah saha gopala-darakaih

carayam asatur vatsannana-krida-paricchadau

avidure--not very far from the residential quarters of the Vrajavasis; vraja-bhuvah--from the land known as Vraja; saha gopala-darakaih—with other boys of the same profession (cowherd boys); carayam asatuh--tended; vatsan--the small calves; nana--various; krida--sporting; paricchadau--dressed very nicely in different ways and equipped with implements.

Not far away from Their residential quarters, both Krishna and Balarama, equipped with all kinds of playthings, played with other cowherd boys and began to tend the small calves. (38)

10.11.39-44 Shukadeva Gosvami to Maharaja Parikshit

kvacid vadayato venum

ksepanaih ksipatah kvacit

kvacit padaih kinkinibhih

kvacit krtrima-go-vrsaih

vrsayamanau nardantau

yuyudhate parasparam

anukrtya rutair jantums

ceratuh prakrtau yatha

 

kvacit--sometimes; vadayatah--blowing; venum--on the flute; ksepanaih--with a device of rope for throwing; ksipatah—throwing stones to get fruit; kvacit--sometimes; kvacit padaih--sometimes with the legs; kinkinibhih--with the sound of ankle bells; kvacit--sometimes; krtrima-go-vrsaih--by becoming artificial cows and bulls; vrsayamanau--imitating the animals; nardantau--roaring loudly; yuyudhate--They both used to fight; parasparam--with one another; anukrtya--imitating; rutaih--by resounding; jantun--all the animals; ceratuh--They used to wander; prakrtau--two ordinary human children; yatha--like.

Sometimes Krishna and Balarama would play on Their flutes, sometimes They would throw ropes and stones devised for getting fruits from the trees, sometimes They would throw only stones, and sometimes, Their ankle bells tinkling, They wood play football with fruits like bael and amalaki. Sometimes they would cover themselves with blankets and imitate cows and bulls and fight with one another, roaring loudly, and sometimes They would imitate the voices of the animals. In this way They enjoyed sporting, exatly like two ordinary human children. (39-40)

kadacid yamuna-tire vatsams carayatoh svakaih

vayasyaih krishna-balayorjighamsur daitya agamat

kadacit--sometimes; yamuna-tire--on the bank of the Yamuna; vatsan—the calves; carayatoh--when They were tending; svakaih--Their own; vayasyaih--with other playmates; krishna-balayoh--both Krishna and Balarama; jighamsuh--desiring to kill Them; daityah--another demon; agamat--reached there.

One day while Rama and Krishna, along with Their playmates, were tending the calves on the bank of the river Yamuna, another demon arrived there, desiring to kill Them. (41)

tam vatsa-rupinam viksya vatsa-yutha-gatam harih

darsayan baladevayasanair mugdha ivasadat

tam--unto the demon; vatsa-rupinam--assuming the form of a calf; viksya--seeing; vatsa-yutha-gatam--when the demon entered the group of all the other calves; harih--the Supreme Personality of Godhead, Krishna; darsayan--indicating; baladevaya--unto Baladeva; sanaih--very slowly; mugdhah iva--as if He did not understand anything; asadat--came near the demon.

When the Supreme Personality of Godhead saw that the demon had assumed the form of a calf and entered among the groups of other calves, He pointed out to Baladeva, "Here is another demon." Then He very slowly approached the demon, as if He did not understand the demon's intentions. (42)

grhitvapara-padabhyam saha-langulam acyutah

bhramayitva kapitthagre prahinod gata jivitam

sa kapitthair maha-kayahpatyamanaih papata ha

grhitva--capturing; apara-padabhyam--with the hind legs; saha—along with; langulam--the tail; acyutah--Krishna, the Supreme Personality of Godhead; bhramayitva--twirling around very severely; kapittha-agre—on the top of a kapittha tree; prahinot--threw him; gata jivitam—lifeless body; sah--that demon; kapitthaih--with the kapittha trees; maha-kayah--assumed a great body; patyamanaih--and while the tree fell down; papata ha--he fell dead on the ground.

Thereafter, Krishna caught the demon by the hind legs and tail, twirled the demon's whole body very strongly until the demon was dead, and threw him into the top of a kapittha tree, which then fell down, along with the body of the demon, who had assumed a great form. (43)

tam viksya vismita balah sasamsuh sadhu sadhv iti

devas ca parisantusta babhuvuh puspa-varsinah

tam--this incident; viksya--observing; vismitah--very much astonished; balah--all the other boys; sasamsuh--praised highly; sadhu sadhu iti--exclaiming, "Very good, very good"; devah ca--and all the demigods from the heavenly planets; parisantustah--being very much satisfied; abhuvuh--became; puspa-varsinah--showered flowers on Krishna.

Upon seeing the dead body of the demon, all the cowherd boys exclaimed, "Well done, Krishna! Very good, very good! Thank You." In the upper planetary system, all the demigods were pleased, and therefore they showered flowers on the Supreme Personality of Godhead. (44)

10.11.47 Shukadeva Gosvami to Maharaja Parikshit

te tatra dadrsur balamaha-sattvam avasthitam

tatrasur vajra-nirbhinnam gireh srngam iva cyutam

te--they; tatra--there; dadrsuh--observed; balah--all the boys; maha-sattvam--a gigantic body; avasthitam--situated; tatrasuh—became afraid; vajra-nirbhinnam--broken by a thunderbolt; gireh srngam—the peak of a mountain; iva--like; cyutam--fallen there.

Right by the reservoir, the boys saw a giantic body resembling a mountain peak broken and struck down by a thunderbolt. They were afraid even to see such a huge living being.

10.11.48 Shukadeva Gosvami to Maharaja Parikshit

sa vai bako nama mahan asuro baka-rupa-dhrk

agatya sahasa krishnamtiksna-tundo 'grasad bali

sah--that creature; vai--indeed; bakah nama--by the name Bakasura; mahan asurah--a great, gigantic demon; baka-rupa-dhrk--assumed the bodily shape of a big duck; agatya--coming there; sahasa--all of a sudden; krishnam--Krishna; tiksna-tundah--sharp beak; agrasat--swallowed; bali--very powerful.

That great-bodied demon was named Bakasura. He had assumed the body of a duck with a very sharp beak. Having come there, he immediately swallowed Krishna.

10.11.50-51 Shukadeva Gosvami to Maharaja Parikshit

tam talu-mulam pradahantam agnivad

gopala-sunum pitaram jagad-guroh

caccharda sadyo 'tirusaksatam bakas

tundena hantum punar abhyapadyata

tam--Krishna; talu-mulam--the root of the throat; pradahantam--burning; agni-vat--like fire; gopala-sunum--Krishna, the son of a cowherd man; pitaram--the father; jagat-guroh--of Lord Brahma; caccharda--got out of his mouth; sadyah--immediately; ati-rusa--with great anger; aksatam--without being hurt; bakah--Bakasura; tundena--with his sharp beak; hantum--to kill; punah--again; abhyapadyata--endeavored.

Krishna, who was the father of Lord Brahma but who was acting as the son of a cowherd man, became like fire, burning the root of the demon's throat, and the demon Bakasura immediately disgorged Him. When the demon saw that Krishna, although having been swallowed, was unharmed, he immediately attacked Krishna again with his sharp beak. (50)

tam apatantam sa nigrhya tundayor

dorbhyam bakam kamsa-sakham satam patih

pasyatsu balesu dadara lilaya

mudavaho viranavad divaukasam

tam--unto Bakasura; apatantam--again endeavoring to attack Him; sah--Lord Krishna; nigrhya--capturing; tundayoh--by the beak; dorbhyam--with His arms; bakam--Bakasura; kamsa-sakham--who was the friend and associate of Kamsa; satam patih--Lord Krishna, the master of the Vaishnavas; pasyatsu--while observing; balesu--all the cowherd boys; dadara--bifurcated; lilaya--very easily; muda-avahah--this action was very much pleasing; virana-vat--like the grass called virana (as it is bifurcated); divaukasam--to all the denizens of heaven.

When Krishna, the leader of the Vaishnavas, saw that the demon Bakasura, the friend of Kamsa, was endeavoring to attack Him, with His arms He captured the demon by the two halves of the beak, and in the presence of all the cowherd boys Krishna very easily bifurcated Him, as a child splits a blade of virana grass. By thus killing the demon, Krishna very much pleased the denizens of heaven. (51)

10.12.01 Shukadeva Gosvami to Maharaja Parikshit

shri-suka uvaca

kvacid vanasaya mano dadhad vrajat

pratah samutthaya vayasya-vatsapan

prabodhayan chrnga-ravena caruna

vinirgato vatsa-purahsaro harih

shri-sukah uvaca--Shri Sukadeva Gosvami said; kvacit--one day; vana-asaya--just to enjoy a picnic in the forest; manah--mind; dadhat--gave attention; vrajat--and went out of Vrajabhumi; pratah--early in the morning; samutthaya--waking up; vayasya-vatsa-pan--the cowherd boys and the calves; prabodhayan--to get everyone to rise, waking up and informing them; srnga-ravena—by sounding the bugle made of horn; caruna--very beautiful; vinirgatah--came out of Vrajabhumi; vatsa-purahsarah--keeping the respective groups of calves in front; harih--the Supreme Personality of Godhead.

Shukadeva Gosvami continued: O King, one day Krishna decided to take His breakfast as a picnic in the forest. Having risen early in the morning, He blew His bugle made of horn and woke all the cowherd boys and calves with its beautiful sound. Then Krishna and the boys, keeping their respective groups of calves before them, proceeded from Vrajabhumi to the forest.

10.12.03 Shukadeva Gosvami to Maharaja Parikshit

krishna-vatsair asankhyatair

yuthi-krtya sva-vatsakan

carayanto 'rbha-lilabhir

vijahrus tatra tatra ha

krishna--of Lord Krishna; vatsaih--along with the calves; asankhya--taih--unlimited; yuthi-krtya--assembled them; sva-vatsakan--personal calves; carayantah--executing; arbha-lilabhih--by boyhood pastimes; vijahruh--enjoyed; tatra tatra--here and there; ha--indeed.

Along with the cowherd boys and their own groups of calves, Krishna came out with an unlimited number of calves assembled. Then all the boys began to sport in the forest in a great playful spirit.

10.12.06 Shukadeva Gosvami to Maharaja Parikshit

yadi duram gatah krsno vana-sobheksanaya tam

aham purvam aham purvamiti samsprsya remire

yadi--if; duram--to a distant place; gatah--went; krishnah--the Supreme Personality of Godhead; vana-sobha--the beauty of the forest; iksanaya--for visiting and enjoying; tam--unto Krishna; aham--I; purvam--first; aham--I; purvam--first; iti--in this way; samsprsya—by touching Him; remire--they enjoyed life.

Sometimes Krishna would go to a somewhat distant place to see the beauty of the forest. Then all the other boys would run to accompany Him each one saying, "I shall be the first to run and touch Krishna! I shall touch Krishna first!" In this way they enjoyed life by repeatedly touching Krishna.

 

10.12.08 Shukadeva Gosvami to Maharaja Parikshit

vicchayabhih pradhavanto gacchantah sadhu-hamsakaih

bakair upavisantas canrtyantas ca kalapibhih

vicchayabhih--with running shadows; pradha--vantah--someone running on the ground after the birds; gacchantah--going along; sadhu--beautiful; hamsakaih--with the swans; bakaih--with the ducks sitting in one place; upavisantah ca--sitting silently like them; nrtyantah ca--and dancing with; kalapibhih--with the peacocks;

Some boys imitated flying birds by running after the bird's shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks.

10.12.10 Shukadeva Gosvami to Maharaja Parikshit

sakam bhekair vilanghantah saritah srava-samplutah

vihasantah praticchayahsapantas ca pratisvanan

sakam--along with; bhekaih--with the frogs; vilanghantah--jumping like them; saritah--the water; srava-samplutah--became wet in the water of the river; vihasantah--laughing; praticchayah--at the shadows; sapantah ca--condemned; pratisvanan--the sound of their echoes;

Some boys went to the waterfalls and crossed over the river, jumping 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.

10.12.12 Shukadeva Gosvami to Maharaja Parikshit

yat-pada-pamsur bahu janma-krcchrato

dhrtatmabhir yogibhir apy alabhyah

sa eva yad-drg-visayah svayam sthitah

kim varnyate distam ato vrajaukasam

yat--whose; pada-pamsuh--dust of the lotus feet; bahu janma--in many births; krcchratah--from undergoing severe austerities and penances as a way of practicing yoga, meditation, etc.; dhrta-atmabhih--by persons able to control the mind; yogibhih--by such yogis (jna-na-yogis, raja-yogis, dhyana-yogis, etc.); api--indeed; alabhyah--cannot be achieved; sah--the Supreme Personality of Godhead; eva--indeed; yat-drk-visayah--has become the object of direct vision, face to face; svayam--personally; sthitah--present in front of them; kim--what; varnyate--can be described; distam--about the fortune; atah--therefore; vraja-okasam--of the inhabitants of Vrajabhumi, Vrndavana.

Yogis may undergo severe austerities and penances for many births by practicing yama, niyama, asana and pranayama, none of which are easily performed. Yet in due sourse of time, when these yogis attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we describe about the great fortune of the inhabitants of Vrajabhumi, Vrndavana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?

10.12.13-14 Shukadeva Gosvami to Maharaja Parikshit

athagha-namabhyapatan mahasuras

tesam sukha-kridana-viksanaksamah

nityam yad-antar nija jivitepsubhih

pitamrtair apy amaraih pratiksyate

atha--thereafter; agha-nama--a very powerful demon by the name Agha; abhyapatat--appeared on the spot; maha-asurah--a great, extremely powerful demon; tesam--of the cowherd boys; sukha-kridana—the enjoyment of their transcendental pastimes; viksana-aksamah—being unable to see, he could not tolerate the transcendental happiness of the cowherd boys; nityam--perpetually; yat-antah--the end of the life of Aghasura; nija jivita-ipsubhih--just to live undisturbed by Aghasura; pita-amrtaih api--although they drank nectar every day; amaraih--by such demigods; pratiksyate--was also being awaited (the demigods were also awaiting the death of the great demon Aghasura).

My dear King Parikshit, thereafter there appeared a great demon named Aghasura, whose death was being awaited even by the demigods. The demigods drank nectar every day, but still they feared this great demon and awaited his death. This demon could not tolerate the transcendental pleasure being enjoyed in the forest by the cowherd boys. (13)

drstvarbhakan krishna-mukhan aghasurah

kamsanusistah sa baki-bakanujah

ayam tu me sodara-nasa-krt tayor

dvayor mamainam sa-balam hanisye

drstva--after seeing; arbhakan--all the cowherd boys; krishna-mukhan--headed by Krishna; aghasurah--the demon by the name Aghasura; kamsa-anusistah--sent by Kamsa; sah--he (Aghasura); baki-baka-anujah--the younger brother of Putana and Bakasura; ayam--this Krishna; tu--indeed; me--my; sodara-nasa-krt--the killer of my brother and sister; tayoh--for my brother and sister; dvayoh--for those two; mama--my; enam--Krishna; sa-balam--along with His assistants, the cowherd boys; hanisye--I shall kill.

Aghasura, who had been sent by Kamsa, was the younger brother of Putana and Bakasura. Therefore when he came and saw Krishna at the head of all the cowherd boys, he thought, "This Krishna has killed my sister and brother, Putana and Bakasura. Therefore, in order to please them both, I shall kill this Krishna, along with His assistants, the other cowherd boys. (14)

10.12.16 Shukadeva Gosvami to Maharaja Parikshit

iti vyavasyajagaram brhad vapuh

sa yojanayama-mahadri-pivaram

dhrtvadbhutam vyatta-guhananam tada

pathi vyaseta grasanasaya khalah

iti--in this way; vyavasya--deciding; ajagaram--python; brhat vapuh—a very, very large body; sah--Aghasura; yojana-ayama--occupying eight miles of land; maha-adri-pivaram--as thick as a great mountain; dhrtva--assuming this form; adbhutam--wonderful; vyatta--spread; guha-ananam--having a mouth resembling a big cave in a mountain; tada--at that time; pathi--on the road; vyaseta--occupied; grasana-asaya--expecting to swallow all the cowherd boys; khalah—the most crooked.

After thus deciding, that crooked Aghasura assumed the form of a huge python, as thick as a big mountain and as long as eight miles. Having assumed this wonderful python's body, he spread his mouth like a big cave in the mountains and lay down on the road, expecting to swallow Krishna and His associates the cowherd boys.

10.12.28-31 Shukadeva Gosvami to Maharaja Parikshit

krtyam kim atrasya khalasya jivanam

na va amisam ca satam vihimsanam

dvayam katham syad iti samvicintya

jnatvavisat tundam asesa-drg gharih

krtyam kim--what to do; atra--in this situation; asya khalasya--of this envious demon; jivanam--the existence of life; na--there should not be; va--either; amisam ca--and of those who are innocent; satam--of the devotees; vihimsanam--the death; dvayam--both actions (killing the demon and saving the boys); katham--how; syat--can be possible; iti samvicintya--very perfectly thinking about the subject matter; jnatva--and deciding what to do; avisat--entered; tundam--within the mouth of the demon; asesa-drk harih--Krishna, who has unlimited potency, could understand past, future and present.

Now, what was to be done? How could both, the killing of this demon and the saving of the devotees be performed simultaneously? Krishna, being unlimitedly potent, decided to wait for an intelligent means by which He could simultaneously save the boys and kill the demon. Then He entered the mouth of Aghasura. (28)

tada ghana-cchada deva bhayad dha-heti cukrusuh

jahrsur ye ca kamsadyahkaunapas tv agha-bandhavah

tada--at that time; ghana-chadah--behind the clouds; devah--all the demigods; bhayat--on account of feeling danger because Krishna had entered the mouth of the demon; ha-ha--alas, alas; iti--in this way; cukrusuh--they exclaimed; jahrsuh--became jubilant; ye--those; ca--also; kamsa-adyah--Kamsa and others; kaunapah--the demons; tu--indeed; agha-bandhavah--the friends of Aghasura.

When Krishna entered the mouth of Aghasura, the demigods hidden behind the clouds exclaimed, "Alas! Alas!" But the friends of Aghasura, like Kamsa and other demons, were jubilant. (29)

tac chrutva bhagavan krishnas tv avyayah sarbha-vatsakam

curni-cikirsor atmanam tarasa vavrdhe gale

tat--that exclamation of ha-ha; srutva--hearing; bhagavan--the Supreme Personality of Godhead; krishnah--Lord Krishna; tu--indeed; avyayah—never vanquishable; sa-arbha-vatsakam--along with the cowherd boys and the calves; curni-cikirsoh--of that demon, who desired to smash within the abdomen; atmanam--personally, Himself; tarasa--very soon; vavrdhe--enlarged; gale--within the throat.

When the invincible Supreme Personality of Godhead, Krishna, heard the demigods crying "Alas! Alas!" from behind the clouds, He immediately enlarged Himself within the demon's throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them. (30)

tato 'tikayasya niruddha-margino

hy udgirna-drster bhramatas tv itas tatah

purno 'ntar-ange pavano niruddho

murdhan vinirbhidya vinirgato bahih

tatah--after Krishna took action to kill the demon's body from within the mouth; ati-kayasya--of that great demon, who had expanded his body to a very large size; niruddha-marginah--because of suffocating, all outlets being stopped up; hi udgirna-drsteh--whose eyes had popped out; bhramatah tu itah tatah--the eyeballs, or the life air, moving here and there; purnah--completely filled; antah-ange--within the body; pavanah--the life air; niruddhah--being stopped; murdhan--the hole in the top of the head; vinirbhidya--breaking; vinirgatah--went out;bahih--externally.

Then, because Krishna had increased the size of His body, the demon extended his own body to a very large size. Nonetheless, his breathing stopped, he suffocated, and his eyes rolled here and there and popped out. The demon's life air, however, could not pass through any outlet, and therefore it finally burst out through a hole in the top of the demon's head. (31)

10.12.36 Shukadeva Gosvami to Maharaja Parikshit

rajann ajagaram carma suskam vrndavane 'dbhutam

vrajaukasam bahu-tithambabhuvakrida-gahvaram

rajan--O Maharaja Pariksit; ajagaram carma--the dry body of Aghasura, which remained only a big skin; suskam--when it completely dried up; vrndavane adbhutam--like a wonderful museum piece in Vrndavana; vraja-okasam--for the inhabitants of Vrajabhumi, Vrndavana; bahu-titham--for many days, or for a long time; babhuva--became; akrida--sporting place; gahvaram--a cave.

O King Parikshit, when the Python-shaped body of Aghasura dried up into merely a big skin, it became a wonderful place for the inhabitants of Vrndavana to visit, and it remained so for a long, long time.

10.13.05-6 Krishna to the Cowherd Boys

aho 'tiramyam pulinam vayasyah

sva-keli-sampan mrdulaccha-balukam

sphutat-saro-gandha-hrtali-patrika-

dhvani-pratidhvana-lasad-drumakulam

aho--oh; ati-ramyam--very, very beautiful; pulinam--the bank of the river; vayasyah--My dear friends; sva-keli-sampat--full with all paraphernalia for pastimes of play; mrdula-accha-balukam--the very soft and clean sandy bank; sphutat--in full bloom; sarah-gandha--by the aroma of the lotus flower; hrta--attracted; ali--of the bumblebees; patrika--and of the birds; dhvani-pratidhvana--the sounds of their chirping and moving and the echoes of these sounds; lasat--moving all over; druma-akulam--full of nice trees.

My dear friends, just see how this riverbank is extremely beautiful because of its pleasing atmosphere. And just see how the blooming lotuses are attracting bees and birds by their aroma. The humming and chirping of these bees and birds is echoing throughout the beautiful trees in the forest. Also, here the sands are clean and soft. Therefore, this must be considered the best place for our sporting and pastimes. (5)

atra bhoktavyam asmabhir divarudham ksudharditah

vatsah samipe 'pah pitva carantu sanakais trnam

atra--here, on this spot; bhoktavyam--our lunch should be eaten; asmabhih--by us; diva-arudham--it is very late now; ksudha arditah—we are fatigued with hunger; vatsah--the calves; samipe--nearby; apah--water; pitva--after drinking; carantu--let them eat; sanakaih--slowly; trnam--the grasses.

I think we should take our lunch here, since we are already hungry because the time is very late. Here the calves may drink water and go slowly here and there and eat the grass. (6)

10.13.08 Shukadeva Gosvami to Maharaja Parikshit

krishnasya visvak puru-raji-mandalair

abhyananah phulla-drso vrajarbhakah

sahopavista vipine virejus

chada yathambhoruha-karnikayah

krishnasya visvak--surrounding Krishna; puru-raji-mandalaih--by different encirclements of associates; abhyananah--everyone looking forward to the center, where Krishna was sitting; phulla-drsah--their faces looking very bright because of transcendental pleasure; vraja-arbhakah--all the cowherd boys of Vrajabhumi; saha-upavistah--sitting with Krishna; vipine--in the forest; virejuh--so nicely and beautifully made; chadah--petals and leaves; yatha--just as; ambhoruha--of a lotus flower; karnikayah--of the whorl.

Like the whorl of a lotus flower surrounded by its petals and leaves, Krishna sat in the center, encircled by lines of His friends, who all looked very beautiful. Every one of them was trying to look forward toward Krishna, thinking that Krishna might look toward him. In this way they all enjoyed their lunch in the forest.

10.13.11-13 Shukadeva Gosvami to Maharaja Parikshit

bibhrad venum jathara-patayoh srnga-vetre ca kakse

vame panau masrna-kavalam tat-phalany angulisu

tisthan madhye sva-parisuhrdo hasayan narmabhih svaih

svarge loke misati bubhuje yajna-bhug bala-kelih

bibhrat venum--keeping the flute; jathara-patayoh--between the tight clothing and the abdomen; srnga-vetre--both the horn bugle and the cow-driving stick; ca--also; kakse--on the waist; vame--on the left-hand side; panau--taking in hand; masrna-kavalam--very nice food prepared with rice and first-class curd; tat-phalani--suitable pieces of fruit like bael; angulisu--between the fingers; tisthan--staying in this way; madhye--in the middle; sva-pari-suhrdah--His own personal associates; hasayan--making them laugh; narmabhih--with joking words; svaih--His own; svarge loke misati--while the inhabitants of the heavenly planets, Svargaloka, were watching this wonderful scene; bubhuje--Krishna enjoyed; yajna-bhuk bala-kelih--although He accepts offerings in yajna, for the sake of childhood pastimes He was enjoying foodstuffs very jubilantly with His cowherd boyfriends.

Krishna is yajna-bhuk - that is, He eats only offerings of yajna - but to exhibit His childhood pastimes, He now sat with His flute tucked between His waist and His tight cloth on His right side and with His horn bugle and cow-driving stick on His left. Holding in His hand a very nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking forward toward all His friends, personally joking with them and creating jubilant laughter among them as he ate. At that time, the denizens of heaven were watching, struck with wonder at how the Personality of Godhead, who eats only in yajna, was now eating with His friends in the forest. (11)

bharataivam vatsa-pesu

bhunjanesv acyutatmasu

vatsas tv antar-vane duram

vivisus trna-lobhitah

bharata--O Maharaja Pariksit; evam--in this way (while they were enjoying their lunch); vatsa-pesu--along with all the boys tending the calves; bhunjanesu--engaged in taking their food; acyuta-atmasu--all of them being very near and dear to Acyuta, Krishna; vatsah--the calves; tu--however; antah-vane--within the deep forest; duram--far away; vivisuh--entered; trna-lobhitah--being allured by green grass.

O Maharaja Parikshit, while the cowherd boys, who knew nothing within the core of their hearts but Krishna, were thus engaged in eating their lunch in the forest, the calves went far away, deep into the forest, being allured by green grass. (12)

tan drstva bhaya-santrastan

uce krsno 'sya bhi-bhayam

mitrany asan ma viramate-

hanesye vatsakan aham

tan--that those calves were going away; drstva--seeing; bhaya-santrastan--to the cowherd boys, who were disturbed by fear that within the dense forest the calves would be attacked by some ferocious animals; uce--Krishna said; krishnah asya bhi-bhayam--Krishna, who is Himself the fearful element of all kinds of fear (when Krishna is present, there is no fear); mitrani--My dear friends; asat--from your enjoyment of eating; ma viramata--do not stop; iha--in this place, in this spot; anesye--I shall bring back; vatsakan--the calves; aham--I.

When Krishna saw that His friends the cowherd boys were frightened, He, the fierce controller even of fear itself, said, just to mitigate their fear, "My dear friends, do not stop eating. I shall bring your calves back to this spot by personally going after them Myself." (13)

10.13.15 Shukadeva Gosvami to Maharaja Parikshit

ambhojanma janis tad-antara-gato mayarbhakasyesitur

drastum manju mahitvam anyad api tad-vatsan ito vatsapan

nitvanyatra kurudvahantaradadhat khe 'vasthito yah pura

drstvaghasura-moksanam prabhavatah praptah param vismayam

ambhojanma janih--Lord Brahma, who was born from a lotus flower; tat-antara-gatah--now became entangled with the affairs of Krishna, who was enjoying luncheon pastimes with His cowherd boys; maya-arbhakasya--of the boys made by Krishna's maya; isituh--of the supreme controller; drastum--just to see; manju--very pleasing; mahitvam anyat api--other glories of the Lord also; tat-vatsan—their calves; itah--than that place where they were; vatsa-pan--and the cowherd boys taking care of the calves; nitva--bringing them; anyatra--to a different place; kurudvaha--O Maharaja Pariksit; antaradadhat--kept hidden and invisible for some time; khe avasthitah yah--this person Brahma, who was situated in the higher planetary system in the sky; pura--formerly; drstva--was observing; aghasura-moksanam--the wonderful killing and deliverance of Aghasura from material tribulation; prabhavatah--of the all-potent Supreme Person; praptah param vismayam--had become extremely astonished.

O Maharaja Parikshit, Brahma, who resides in the higher planetary system in the sky, had observed the activities of the most powerful Krishna in killing and delivering Aghasura, and he was astonished. Now that same Brahma wanted to show some of his own power and see the power of Krishna, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore, in Krishna's absence, Brahma took all the boys and calves to another place. Thus he became entangled, for in the very near future he would see how powerful Krishna was.

10.13.18 Shukadeva Gosvami to Maharaja Parikshit

tatah krsno mudam kartumtan-matrnam ca kasya caubhayayitam atmanamcakre visva-krd isvarah

tatah--thereafter; krishnah--the Supreme Personality of Godhead; mudam--pleasure; kartum--to create; tat-matrnam ca--of the mothers of the cowherd boys and calves; kasya ca--and (the pleasure) of Brahma; ubhayayitam--expansion, both as the calves and as the cowherd boys;atmanam--Himself; cakre--did; visva-krt isvarah--it was not difficult for Him, for He is the creator of the whole cosmic manifestation.

Thereafter, just to create pleasure both for Brahma and for the mothers of the calves and cowherd boys, Krishna, the creator of the entire cosmic manifestation, expanded Himself as calves and boys.

10.13.19 Shukadeva Gosvami to Maharaja Parikshit

yavad vatsapa-vatsakalpaka-vapur yavat karanghry-adikam

yavad yasti-visana-venu-dala-sig yavad vibhusambaram

yavac chia-guna-bhidhakrti-vayo yavad viharadikam

sarvam visnumayam giro 'nga-vad ajah sarva-svarupo babhau

yavat vatsapa--exactly like the cowherd boys; vatsaka-alpaka-vapuh—and exactly like the tender bodies of the calves; yavat kara-anghri-adikam--exactly to the measurement of their particular varieties of legs and hands; yavat yasti-visana-venu-dala-sik--not only like their bodies but exactly like their bugles, flutes, sticks, lunch bags and so on; yavat vibhusa-ambaram--exactly like their ornaments and dress in all their varied particulars; yavat sila-guna-abhidha-akrti-vayah--their exact character, habits, features, attributes and explicit bodily features; yavat vihara-adikam—exactly according to their tastes or amusements; sarvam--everything in detail; visnu-mayam--expansions of Vasudeva, Vishnu; girah anga-vat—voices exactly like theirs; ajah--Krishna; sarva-svarupah babhau--created

By His Vasudeva feature, Krishna simultaneously 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 and flutes, 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. By expanding Himself in this way, beautiful Krishna proved the statement samagra-jagad visnumayam: "Lord Vishnu is all-pervading."

10.13.26-27 Shukadeva Gosvami to Maharaja Parikshit

vrajaukasam sva-tokesu sneha-vally abdam anvaham

sanair nihsima vavrdheyatha krsne tv apurvavat

vraja-okasam--of all the inhabitants of Vraja, Vrndavana; sva-tokesu--for their own sons; sneha-valli--the creeper of affection; a-abdam--for one year; anu-aham--every day; sanaih--gradually; nihsima--without limit; vavrdhe--increased; yatha krsne—exactly accepting Krishna as their son; tu--indeed; apurva-vat--as it had not been previously.

Although the inhabitants of Vrajabhumi, the cowherd men and cowherd women, previously had more affection for Krishna than for their own children, now, for one year, their affection for their own sons continuously increased, for Krishna had now become their sons. There was no limit to the increment of their affection for their sons, who were now Krishna. Every day they found new inspiration for loving their children as much as they loved Krishna. (26)

ittham atmatmanatmanam

vatsa-pala-misna sah

palayan vatsapo varsam

cikride vana-gosthayoh

ittham--in this way; atma--the Supreme Soul, Krishna; atmana--by Himself; atmanam--Himself again; vatsa-pala-misena--with the forms of cowherd boys and calves; sah--Krishna Himself; palayan--maintaining; vatsa-pah--tending the calves; varsam--continuously for one year; cikride--enjoyed the pastimes; vana-gosthayoh--both in Vrndavana and in the forest.

In this way, Lord Shri Krishna, having Himself become the cowherd boys and groups of calves, maintained Himself by Himself. Thus He continued His pastimes, both in Vrndavana and in the forest, for one year. (27)

10.13.36-37 Balarama to Himself

kim etad adbhutam iva vasudeve 'khilatmani

vrajasya satmanas tokesv apurvam prema vardhate

kim--what; etat--this; adbhutam--wonderful; iva--just as; vasudeve—in Vasudeva, Lord Shri Krishna; akhila-atmani--the Supersoul of all living entities; vrajasya--of all the inhabitants of Vraja; sa-atmanah—along with Me; tokesu--in these boys; apurvam--unprecedented; prema--affection; vardhate--is increasing.

What is this wonderful phenomenon? The affection of all inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like our affection for Lord Krishna, the Supersoul of all living entities. (36)

keyam va kuta ayata daivi va nary utasuri

prayo mayastu me bharturnanya me 'pi vimohini

ka--who; iyam--this; va--or; kutah--from where; ayata--has come; daivi--whether demigod; va--or; nari--woman; uta--or; asuri--demoness; prayah--in most cases; maya--illusory energy; astu--she must be; me--My; bhartuh--of the master, Lord Krishna; na--not; anya--any other; me--My; api--certainly; vimohini--bewilderer.

Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Krishna, for who else can bewilder Me? (37)

10.13.40 Shukadeva Gosvami to Maharaja Parikshit

tavad etyatmabhur atma manena truty-anehasa

purovad abdam kridantam dadrse sa-kalam harim

tavat--for so long; etya--after returning; atma-bhuh--Lord Brahma; atma-manena--by his (Brahma's) own measurement; truti-anehasa--by a moment's time; purah-vat--just as previously; a-abdam--for one year (by human measurement of time); kridantam--playing; dadrse--he saw; sa- kalam--along with His expansions; harim--Lord Hari (Shri Krishna).

When Lord Brahma returned after a moment of time had passed (according to his own measurement), he saw that although by human measurement a complete year had passed, Lord Krishna, after all that time, was engaged just as before in playing with the boys and calves, who were His expansions.

10.13.44-45 Shukadeva Gosvami to Maharaja Parikshit

evam sammohayan visnum

vimoham visva-mohanam

svayaiva mayayajo 'pi

svayam eva vimohitah

evam--in this way; sammohayan--wanting to mystify; visnum—the all-pervading Lord Krishna; vimoham--who can never be mystified; visva-mohanam--but who mystifies the entire universe; svaya--by his (Brahma's) own; eva--indeed; mayaya--by mystic power; ajah—Lord Brahma; api--even; svayam--himself; eva--certainly; vimohitah--was put into bewilderment, became mystified.

Thus because Lord Brahma wanted to mystify the all-pervading Lord Krishna, who can never be mystified, but who, on the contrary, mystifies the entire universe, he himself was put into bewilderment by his own mystic power. (44)

amyam tamovan naiharam khadyotarcir ivahani

ma hatitara-mayaisyamnihanty atmani yunjatah

tamyam--on a dark night; tamah-vat--just as darkness; naiharam--produced by snow; khadyota-arcih--the light of a glowworm; iva--just as; ahani--in the daytime, in the sunlight; mahati--in a great personality; itara-maya--inferior mystic potency; aisyam—the ability; nihanti--destroys; atmani--in his own self; yunjatah--of the person who attempts to use.

As the darkness of snow on a dark night and the light of a glow-worm in the light of day have no value, the mystic power of an inferior person who tries to use it against a person of great power is unable to accomplish anything; instead, the power of that inferior person is diminished. (45)

10.13.54 Shukadeva Gosvami to Maharaja Parikshit

satya jnananantananda-matraika -rasa-m urtayah

asprsta-bhuri-mahatmya api hy upanisad-drsam

satya--eternal; jnana--having full knowledge; ananta--unlimited; ananda--fully blissful; matra--only; eka-rasa--always existing; murtayah--forms; asprsta-bhuri-mahatmyah--whose great glory is not touched; api--even; hi--because; upanisat-drsam--by those jnanis who are engaged in studying the Upanisads.

The Vishnu-murtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jnanis engaged in studying the Upanisads.

10.13.59-61 Shukadeva Gosvami to Maharaja Parikshit

sapady evabhitah pasyan diso 'pasyat purah-sthitam

vrndavanam janajivya-drumakirnam sama-priyam

sapadi--immediately; eva--indeed; abhitah--on all sides; pasyan--looking; disah--in the directions; apasyat--Lord Brahma saw; purah-sthitam--situated in front of him; vrndavanam--Vrndavana; jana-ajivya-druma-akirnam--dense with trees, which were the means of living for the inhabitants; sama-priyam--and which was equally pleasing in all seasons.

Then, looking in all directions, Lord Brahma immediately saw Vrndavana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons. (59)

yatra naisarga-durvairah sahasan nr-mrgadayah

mitranivajitavasa-druta-rut-tarsakadikam

 

yatra--where; naisarga--by nature; durvairah--living in enmity; saha asan--live together; nr--human beings; mrga-adayah--and animals; mitrani--friends; iva--like; ajita--of Lord Shri Krishna; avasa--residence; druta--gone away; rut--anger; tarsaka-adikam—thirst and so on.

Vrndavana is the transcendental abode of the Lord, where there is no hunger, anger or thirst. Though naturally inimical, both human beings and fierce animals live there together in transcendental friendship. (60)

tatrodvahat pasupa-vamsa-sisutva-natyam

brahmadvayam param anantam agadha-bodham

vatsan sakhin iva pura parito vicinvad

ekam sa-pani-kavalam paramesthy acasta

tatra--there (in Vrndavana); udvahat--assuming; pasupa-vamsa-sisutva-natyam--the play of being a child in a family of cowherd men (another of Krishna's names is Gopala, "He who maintains the cows"); brahma--the Absolute Truth; advayam--without a second; param--the Supreme; anantam--unlimited; agadha-bodham—possessing unlimited knowledge; vatsan--the calves; sakhin--and His friends, the boys; iva pura--just as before; paritah--everywhere; vicinvat--searching; ekam--alone, all by Himself; sa-pani-kavalam—with a morsel of food in His hand; paramesthi—Lord Brahma; acasta--saw.

Then Lord Brahma saw the Absolute Truth - who is one without a second, who possesses full knowledge and who is unlimited - assuming the role of a child in a family of cowherd men and standing all alone, just as before, with a morsel of food in His hand, searching everywhere for the calves and His cowherd friends. (61)

10.13.62 Shukadeva Gosvami to Maharaja Parikshit

drstva tvarena nija-dhoranato 'vatirya

prthvyam vapuh kanaka-dandam ivabhipatya

sprstva catur-mukuta-kotibhir anghri-yugmam

natva mud-asru-sujalair akrtabhisekam

drstva--after seeing; tvarena--with great speed, hastily; nija-dhoranatah--from his swan carrier; avatirya--descended; prthvyam--on the ground; vapuh--his body; kanaka-dandam iva--like a golden rod; abhipatya--fell down; sprstva--touching; catuh-mukuta-kotibhih--with the tips of his four crowns; anghri-yugmam--the two lotus feet; natva--making obeisances; mut-asru-su jalaih--with the water of his tears of joy; akrta--performed; abhisekam--the ceremony of bathing His lotus feet.

 

After seeing this, Lord Brahma hastily got down from his swan carrier, fell down like a golden rod and touched the lotus feet of Lord Krishna with the tips of the four crowns on his heads. Offering his obeisances, he bathed the feet of Krishna with the water of his tears of joy.

10.14.11 Brahma to Shri Krishna

kvaham tamo-mahad-aham-kha-caragni-var-bhu-

samventitanda-ghata-sapta-vitasti-kayah

kvedrig-vidhaviganitanda-paranu-carya-

vatadhva-roma-vivarasya ca te mahitvam

kva—where; aham—I; tamah—the material nature; mahat—the total material energy; aham—false ego; kha—ether; cara—air; agni—fire; vah—water; bhu—earth; samventita—surrounded by; anda-ghata—a potlike universe; sapta-vitasti—seven spans; kayah—body; kva—where; idrik—such; vidha—like; aviganita—unlimited; anda—universes; para-anu—like the atomic dust; carya—moving; vata-adhva—airholes; roma—of hair on the body; vivarasya—of the holes; ca—also; te—Your; mahitvam—greatness.

What am I, a small creature measuring seven spans of my own hand? I am enclosed in a potlike universe composed of material nature, the total material energy, false ego, ether, air, water and earth. And what is your glory? Unlimited universes pass through the pores of Your body just as particles of dust pass through the openings of a screened window.

 

10.14.39 Brahma to Shri Krishna

anujanihi mam krinna

sarvam tvam vetsi sarva-drik

tvam eva jagatam natho

jagad etat tavarpitam

anujanihi—please give leave; mam—to me; krinna—O Lord Krinna; sarvam—everything; tvam—You; vetsi—know; sarva-drik—all-seeing; tvam—You; eva—alone; jagatam—of all the universes; nathah—the master; jagat—universe; etat—this; tava—to You; arpitam—is offered.

My dear Krishna, I now humbly request permission to leave. Actually, You are the knower and seer of all things. Indeed, You are the Lord of all the universes, and yet I offer this one universe unto You.

10.15.20 Shukadeva Gosvami to Maharaja Parikshit

shridama nama gopalo

rama-keshavayoh sakha

subala-stokakrinnadya

gopah premnedam abruvan

shridama nama—named shridama; gopalah—the cowherd boy; rama-keshavayoh—of Lord Rama and Lord Krinna; sakha—the friend; subala-stokakrinna-adyah—Subala, Stokakrinna and others; gopah—cowherd boys; premna—with love; idam—this; abruvan—spoke.

Once, some of the cowherd boys - Shridama, the very close friend of Rama and Krishna, along with Subala, Stokakrishna and others - lovingly spoke the following words.

10.15.21-22 Shridama and Other Cowherd Boys to Krishna

rama rama maha-baho

krinna dunta-nibarhana

ito ’vidure su-mahad

vanam talali-sankulam

rama rama—O Rama: maha-baho—O mighty-armed one; krinna—O Krinna; dunta-nibarhana—O eliminator of the miscreants; itah—from here; avidure—not far; su-mahat—very expansive; vanam—a forest; tala-ali—with rows of palm trees; sankulam—filled.

O Rama, Rama, mighty-armed one! O Krishna, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees. (21)

phalani tatra bhurini

patanti patitani ca

santi kintv avaruddhani

dhenukena duratmana

phalani—the fruits; tatra—there; bhurini—very many; patanti—are falling; patitani—have already fallen; ca—and; santi—they are; kintu—however; avaruddhani—kept under control; dhenukena—by Dhenuka; duratmana—the evil one.

In that Talavana forest many fruits are falling from the trees, and many are already lying on the ground. But all the fruits are being guarded by the evil Dhenuka. (22)

10.15.32 Shukadeva Gosvami to Maharaja Parikshit

sa tam grihitva prapador

bhramayitvaika-panina

ciknepa trina-rajagre

bhramana-tyakta-jivitam

sah—He; tam—him; grihitva—seizing; prapadoh—by the hooves; bhramayitva—whirling around; eka-panina—with a single hand; ciknepa—He threw; trina-raja-agre—into the top of a palm tree; bhramana—by the whirling; tyakta—giving up; jivitam—his life.

Lord Balarama seized Dhenuka by his hooves, whirled him about with one hand and threw him into the top of a palm tree. The violent wheeling motion killed the demon.

10.15.40 Shukadeva Gosvami to Maharaja Parikshit

atha tala-phalany adan

manunya gata-sadhvasah

trinam ca pashavash cerur

hata-dhenuka-kanane

atha—then; tala—of the palm trees; phalani—the fruits; adan—ate; manunyah—the human beings; gata-sadhvasah—having lost their fear; trinam—upon the grass; ca—and; pashavah—the animals; ceruh—grazed; hata—killed; dhenuka—of the demon Dhenuka; kanane—in the forest.

People now felt free to return to the forest where Dhenuka had been killed, and without fear they ate the fruits of the palm trees. Also, the cows could now graze freely upon the grass there.

10.16.01 Shukadeva Gosvami to Maharaja Parikshit

shri-shuka uvaca

vilokya dunitam krinnam

krinnah krinnahina vibhuh

tasya vishuddhim anvicchan

sarpam tam udavasayat

shri-shukah uvaca—shri shukadeva Gosvami said; vilokya—seeing; dunitam—contaminated; krinnam—the river Yamuna; krinnah—Lord shriKrinna; krinna-ahina—by the black serpent; vibhuh—the almighty Lord; tasyah—of the river; vishuddhim—the purification; anvicchan—desiring; sarpam—serpent; tam—that; udavasayat—sent away.

Shukadeva Gosvami said: Lord Shri Krishna, the Supreme Personality of Godhead, seeing that the Yamuna River had been contaminated by the black snake Kaliya, desired to purify the river, and thus the Lord banished him from it.

10.16.66-67 Shukadeva Gosvami to Maharaja Parikshit

pujayitvajagan-natham

prasadya garuda-dhvajam

tatah prito ’bhyanujnatah

parikramyabhivandya tam

sa-kalatra-suhrit-putro

dvipam abdher jagama ha

tadaiva samrita-jala

yamunanirvinabhavat

anugrahad bhagavatah

krida-manuna-rupinah

pujayitva—worshiping; jagat-natham—the Lord of the universe; prasadya—satisfying; garuda-dhvajam—Him whose flag is marked with the emblem of Garuda; tatah—then; pritah—feeling happy; abhyanujnatah—given permission to leave; parikramya—circumambulating; abhivandya—offering obeisances; tam—to Him; sa—along with; kalatra—his wives; suhrit—friends; putrah—and children; dvipam—to the island; abdheh—in the sea; jagama—he went; ha—indeed; tadaeva—at that very moment; sa-amrita—nectarean; jala—her water; yamuna—the river Yamuna; nirvina—free from poison; abhavat—she became; anugrahat—by the mercy; bhagavatah—of the Supreme Personality of Godhead; krida—for pleasure pastimes; manuna—humanlike; rupinah—manifesting a form.

Having thus pleased the Lord, whose flag is marked with the emblem of Garuda, Kaliya felt satisfied. Receiving the Lord's permission to leave, Kaliya circumambulated Him and offered Him obeisances. Then, taking His wives, friends and children, he went to his island in the sea. The very moment Kaliya left, the Yamuna was immediately restored to her original condition, free from poison and full of nectarean water. This happened by the mercy of the Supreme Personality of Godhead. (66-67)

10.17.20-22 Shukadeva Gosvami to Maharaja Parikshit

tam ratrim tatra rajendra

knut-tridbhyam shrama-karnitah

unur vrayaukaso gavah

kalindyaupakulatah

tam—that; ratrim—night; tatra—there; raja-indra—O most exalted of kings; knut-tridbhyam—by hunger and thirst; shrama—and by fatigue; karnitah—weakened; unuh—they remained; vraja-okasah—the people of Vrindavana; gavah—and the cows; kalindyah—of the Yamuna; upakulatah—near the shore.

O best of kings [Parikshit], because the residents of Vrndavana 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 Kalindi. (20)

tadashuci-vanodbhuto

davagnih sarvato vrajam

suptam nishitha avritya

pradagdhum upacakrame

tada—then; shuci—of the summer; vana—in the forest; udbhutah—arising; dava-agnih—a conflagration; sarvatah—on all sides; vrajam—the people of Vrindavana; suptam—sleeping; nishithe—in the middle of the night; avritya—surrounding; pradagdhum—to burn; upacakrame—began.

During the night, while all the people of Vrndavana were asleep, a great fire blazed up within the dry summer forest. The fire surrounded the inhabitants of Vraja on all sides and began to scorch them. (21)

tata utthaya sambhranta

dahyamanavrajaukasah

krinnam yayus te sharanam

maya-manujam ishvaram

tatah—then; utthaya—waking up; sambhrantah—agitated; dahyamanah—about to be burned; vraja-okasah—the people of Vraja; krinnam—to Krinna; yayuh—went; te—they; sharanam—for shelter; maya—by His potency; manujam—appearing like a human being; ishvaram—the Supreme Personality of Godhead.

Then the residents of Vrndavana woke up, extremely disturbed by the great fire threatening to burn them. Thus they took shelter of Krishna, the Supreme Lord, who by His spiritual potency appeared like an ordinary human being. (22)

10.17.25 Shukadeva Gosvami to Maharaja Parikshit

ittham sva-jana-vaiklavyam

niriknya jagad-ishvarah

tam agnim apibat tivram

ananto ‘nanta-shakti-dhrik

ittham—in this manner; sva-jana—of His own devotees; vaiklavyam—the disturbed condition; niriknya—seeing; jagat-ishvarah—the Lord of the universe; tam—that; agnim—fire; apibat—drank; tivram—terrible; anantah—the unlimited Lord; ananta-shakti-dhrik—the possessor of unlimited potencies.

Seeing His devotees so disturbed, Shri Krishna, the infinite Lord of the universe and possessor of infinite power, then swallowed the terrible forest fire.

10.18.17-18 Shukadeva Gosvami to Maharaja Parikshit

pashumsh carayator gopais

tad-vane rama-krinnayoh

gopa-rupipralambo ‘gad

asuras taj-jihirnaya

pashun—the animals; carayatoh—while the two of Them were herding; gopaih—along with the cowherd boys; tat-vane—in that forest, Vrindavana; rama-krinnayoh—Lord Rama and Lord Krinna; gopa-rupi—assuming the form of a cowherd boy; pralambah—Pralamba; agat—came; asurah—the demon; tat—Them; jihirnaya—with the desire of kidnapping.

Killing of Pralambashura While Rama, Krishna and Their cowherd friends were thus tending the cows in that Vrndavana forest, the demon Pralamba entered their midst. He had assumed the form of a cowherd boy with the intention of kidnapping Krishna and Balarama. (17)

tam vidvan api dasharho

bhagavan sarva-darshanah

anvamodata tat-sakhyam

vadham tasya vicintayan

tam—him, Pralambasura; vidvan—knowing quite well; api—even though; dasharhah—the descendant of Dasharha; bhagavan—the Supreme Personality of Godhead; sarva-darshanah—the omniscient; anvamodata—accepted; tat—with him; sakhyam—friendship; vadham—the killing; tasya—of him; vicintayan—meditating upon.

Since the Supreme Lord Krishna, who had appeared in the Dasarha dynasty, sees everything, He understood who the demon was. Still, the Lord pretended to accept the demon as a friend, while at the same time seriously considering how to kill him. (18)

10.18.24 Shukadeva Gosvami to Maharaja Parikshit

uvaha krinno bhagavan

shridamanam parajitah

vrinabham bhadrasenas tu

pralambo rohini-sutam

uvaha—carried; krinnah—Lord shri Krinna; bhagavan—the Supreme Personality of Godhead; shridamanam—His devotee and friend shridama; parajitah—being defeated; vrinabham—Vrinabha; bhadrasenah—Bhadrasena; tu—and; pralambah—Pralamba; rohini-sutam—the son of Rohini (Balarama)

Defeated, the Supreme Lord Krishna carried Shridama. Bhadrasena carried Vrishabha, and Pralamba carried Balarama, the son of Rohini.

10.18.28 Shukadeva Gosvami to Maharaja Parikshit

athagata-smritir abhayo ripum balo

vihaya sartham iva harantam atmanah

runahanac chirasi dridhena muntina

suradhipo girim iva vajra-ramhasa

atha—then; agata-smritih—remembering Himself; abhayah—without fear; ripum—His enemy; balah—Lord Balarama; vihaya—leaving aside; sartham—the company; iva—indeed; harantam—kidnapping; atmanah—Himself; runa—angrily; ahanat—He struck; shirasi—upon the head; dridhena—hard; muntina—with His fist; sura-adhipah—the king of the demigods, Indra; girim—a mountain; iva—just as; vajra—of his thunderbolt weapon; ramhasa—with the swiftness.

Remebering the actual situation, the fearless Balarama understood that the demon was trying to kidnap Him and take Him away from His companions. The Lord then became furious and struck the demons's head with His hard fist, just as Indra, the king of the demigods strikes a mountain with his thunderbolt weapon.

10.18.29 Shukadeva Gosvami to Maharaja Parikshit

sa ahatah sapadi vishirna-mastako

mukhad vaman rudhiram apasmrito ‘surah

maha-ravam vyasur apatat samirayan

girir yathamaghavata ayudhahatah

sah—he, Pralambasura; ahatah—struck; sapadi—at once; vishirna—split; mastakah—his head; mukhat—from his mouth; vaman—vomiting; rudhiram—blood; apasmritah—unconscious; asurah—the demon; maha-ravam—a great noise; vyasuh—lifeless; apatat—he fell; samirayan—sounding; girih—a mountain; yatha—as; maghavatah—of Lord Indra; ayudha—by the weapon; ahatah—hit.

Thus smashed by Balarama's fist, Pralamba's head immediately cracked open. The demon vomited blood from his mouth and lost all consciousness, and then with a great noise he fell lifeless on the ground, like a mountain devastated by Indra.

10.19.07 Shukadeva Gosvami to Maharaja Parikshit

tatah samantad dava-dhumaketur

yadricchayabhut knaya-krid vanaukasam

samiritah sarathinolbanolmukair

vilelihanah sthira-jangaman mahan

tatah—then; samantat—on all sides; dava-dhumaketuh—a terrible forest fire; yadricchaya—suddenly; abhut—appeared; knaya-krit—threatening destruction; vana-okasam—for all those present in the forest; samiritah—driven; sarathina—by its chariot driver, the wind; ulbana—terrible; ulmukaih—with meteorlike sparks; vilelihanah—licking; sthira-jangaman—all moving and nonmoving creatures; mahan—very great.

Suddenly a great forest fire appeared on all sides, threatening to destroy all the forest creatures. Like a chariot driver, the wind swept the fire onward, and terrible sparks shot in all directions. Indeed, the great fire extended its tongues of flame toward all moving and nonmoving creatures.

10.19.12 Shukadeva Gosvami to Maharaja Parikshit

tatheti militaknenu

bhagavan agnim ulbanam

pitvamukhena tan kricchrad

yogadhisho vyamocayat

tatha—all right; iti—thus speaking; milita—closing; aknenu—their eyes; bhagavan—the Supreme Lord; agnim—the fire; ulbanam—terrible; pitva—drinking; mukhena—with His mouth; tan—them; kricchrat—from the danger; yoga-adhishah—the supreme controller of all mystic power; vyamocayat—delivered .

"All right", the boys replied, and immediately closed their eyes. Then the Supreme Lord, the master of all mystic power, opened His mouth and swallowed the terrible fire, saving His friends from danger.

10.23.07 Cowherd Boys to the Ritualistic Brahmanas

gash carayantav avidura odanam

ramacyutau vo lanato bubhuknitau

tayor dvijaodanam arthinor yadi

shraddhaca vo yacchata dharma-vittamah

gah—Their cows; carayantau—grazing; avidure—not far away; odanam—food; rama-acyutau—Lord Rama and Lord Acyuta; vah—from you; lanatah—are desiring; bubhuknitau—being hungry; tayoh—for Them; dvijah—O brahmanas; odanam—food; arthinoh—begging; yadi—if; shraddha—any faith; ca—and; vah—on your part; yacchata—please give; dharma-vit-tamah—O best knowers of the principles of religion.

Lord Rama and Lord Acyuta are tending Their cows not far from here. They are hungry and want you to give Them some of your food. Therefore, O brahmanas, O best of the knowers of religion, if you have faith please give some food to Them.

10.23.09 Shukadeva Gosvami to Maharaja Parikshit

iti te bhagavad-yacnam

shrinvanto ’pi na shushruvuh

knudrashabhuri-karmano

balishavriddha-maninah

iti—thus; te—they, the brahmanas; bhagavat—of the Supreme Personality of Godhead; yacnam—the supplication; shrinvantah—hearing; api—although; na shushruvuh—they did not hear; knudra-ashah—full of petty desire; bhuri-karmanah—entangled in elaborate ritualistic activities; balishah—childish fools; vriddha-maninah—presuming themselves to be wise men.

The brahmanas heard this supplication from the Supreme Personality of Godhead, yet they refused to pay heed. Indeed, they were full of petty desires and entangled in elaborate rituals. Though presuming themselves advanced in Vedic learning, they were actually inexperienced fools.

10.23.12 Shukadeva Gosvami to Maharaja Parikshit

na te yad om iti procur

na neti ca parantapa

gopanirashah pratyetya

tathocuh krinna-ramayoh

na—not; te—they; yat—when; om—"so be it"; iti—thus; procuh—did speak; na—not; na—"no"; iti—thus; ca—either; parantapa—O chastiser of the enemies, Pariknit Maharaja; gopah—the cowherd boys; nirashah—discouraged; pratyetya—returning; tatha—thus; ucuh—described; krinna-ramayoh—to Lord Krinna and Lord Rama.

When the brahmanas failed to reply even with a simple yes or no, O chastiser of the enemy [Parikshit], the cowherd boys returned disappointed to Krishna and Rama and reported this to Them.

10.23.14 Krishna to the Cowherd Boys

mam jnapayata patnibhyah

sa-sankarnanam agatam

dasyanti kamam annam vah

snigdhamayy unitadhiya

mam—Me; jnapayata—please announce; patnibhyah—to the wives; sa-sankarnanam—together with Lord Balarama; agatam—arrived; dasyanti—they will give; kamam—as much as you desire; annam—food; vah—to you; snigdhah—affectionate; mayi—in Me; unitah—residing; dhiya—with their intelligence.

[Lord Krishna said:] Tell the wives of the brahmanas that I have come here with Lord Sankarsana. They will certainly give you all the food you want, for they are most affectionate toward Me and, indeed, with their intelligence reside in Me alone.

10.23.17 Cowherd Boys to the Wives of the Brahmanas

gash carayan sa gopalaih

sa-ramo duram agatah

bubhuknitasya tasyannam

sanugasya pradiyatam

gah—the cows; carayan—tending; sah—He; gopalaih—in the company of the cowherd boys; sa-ramah—together with Lord Balarama; duram—from far away; agatah—has come; bubhuknitasya—who is hungry; tasya—for Him; annam—food; sa-anugasya—together with His companions; pradiyatam—should be given.

He has come a long way with the cowherdboy and Lord Balarama, tending the cows. Now He is hungry, so some food should be given for Him and His companions.

10.23.19 Shukadeva Gosvami to Maharaja Parikshit

catur-vidham bahu-gunam

annam adaya bhajanaih

abhisasruh priyam sarvah

samudram iva nimnagah

catuh-vidham—of the four varieties (that which is chewed, that which is swallowed, that which is licked and that which is sucked); bahu-gunam—endowed with many rich tastes and fragrances; annam—food; adaya—bringing; bhajanaih—in large vessels; abhisasruh—they went forward; priyam—to their beloved; sarvah—all of them; samudram—to the ocean; iva—just as; nimna-gah—the rivers.

Taking along in large vessels the four kinds of foods, full of fine tastes and aromas, all the ladies went forth to meet their beloved, just as rivers flow toward the sea.

10.23.22 Shukadeva Gosvami to Maharaja Parikshit

shyamam hiranya-paridhim vanamalya-barha-

dhatu-pravala-nata-venam anavratamse

vinyasta-hastam itarena dhunanam abjam

karnotpalalaka-kapola-mukhabja-hasam

shyamam—dark blue in complexion; hiranya—golden; paridhim—whose garment; vana-malya—with a forest garland; barha—peacock feather; dhatu—colored minerals; pravala—and sprigs of buds; nata—like a dancer upon the stage; venam—dressed; anuvrata—of a friend; amse—upon the shoulder; vinyasta—placed; hastam—His hand; itarena—with the other; dhunanam—twirling; abjam—a lotus; karna—upon His ears; utpala—lilies; alaka-kapola—with hair extending over His cheeks; mukha-abja—upon His lotuslike face; hasam—having a smile.

His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling.

10.23.26 Krishna to the Wives of the Brahmanas

nanv addhamayi kurvanti

kushalah svartha-darshinah

ahaituky avyavahitam

bhaktim atma-priye yatha

nanu—certainly; addha—directly; mayi—unto Me; kurvanti—they perform; kushalah—those who are expert; sva-artha—their own true benefit; darshinah—who perceive; ahaituki—unmotivated; avyavahitam—uninterrupted; bhaktim—devotional service; atma—to the soul; priye—who am most dear; yatha—properly.

Certainly expert personalities, who can see their own true interest, render unmotivated and uninterrupted devotional service directly unto Me, for I am most dear to the soul.

10.23.33 Krishna to the Wives of the Brahmanas

shravanad darshanad dhyanan

mayi bhavo ‘nukirtanat

na tathasannikarnena

pratiyata tato grihan

shravanat—by hearing; darshanat—by seeing the Deity form; dhyanat—by meditation; mayi—for Me; bhavah—love; anukirtanat—by chanting My names and qualities; na—not; tatha—in the same way; sannikarnena—by literal proximity; pratiyata—return; tatah—therefore; grihan—to your homes.

It is by hearing about Me, seeing My Deity form, meditating upon Me and chanting My names and glories that love for Me develops, not by physical proximity. Therefore please go back to your homes.

10.23.50 The Ritualistic Brahmanas to Krishna

tasmai namo bhagavate

krinnayakuntha-medhase

yan-maya-mohita-dhiyo

bhramamah karma-vartmasu

tasmai—unto Him; namah—obeisances; bhagavate—unto the Supreme Personality of Godhead; krinnaya—Lord Krinna; akuntha-medhase—whose intelligence is never restricted; yat-maya—by whose illusory potency; mohita—bewildered; dhiyah—whose minds; bhramamah—we are wandering; karma-vartmasu—upon the paths of fruitive activity.

Let us offer our obeisances unto Lord Krishna, the Supreme Personality of Godhead. His intelligence is never bewildered, whereas we, confused by His power of illusion, are simply wandering about on the paths of fruitive work.

10.24.15 Krishna to Nanda Maharaja

kim indreneha bhutanam

sva-sva-karmanuvartinam

anishenanyathakartum

svabhava-vihitam nrinam

kim—what; indrena—with Indra; iha—here; bhutanam—for living entities; sva-sva—each their own; karma—of fruitive action; anuvartinam—who are experiencing the consequences; anishena—(Indra) who is incapable; anyatha—otherwise; kartum—to make; svabhava—by their conditioned natures; vihitam—that which is ordained; nrinam—for men.

Living beings in this world are forced to experience the consequences of their own particular previous work. Since Lord Indra cannot in any way change the destiny of human beings, which is born of their own nature, why should people worship him?

10.24.28-30 Krishna to Nanda Maharaja

anyebhyash cashva-candala-

patitebhyo yatharhatah

yavasam ca gavam dattva

giraye diyatam balih

anyebhyah—to the others; ca—also; a-shva-candala—even down to the dogs and the dog-eaters; patitebhyah—to such fallen persons; yatha—as; arhatah—is proper in each case; yavasam—grass; ca—and; gavam—to the cows; dattva—having given; giraye—to the mountain called Govardhana; diyatam—should be presented; balih—respectful offerings.

After giving the appropriate food to everyone else, including such fallen souls as dogs and dog-eaters, you should give grass to the cows and then present your respectful offerings to Govardhana Hill. (28)

sv-alankritabhuktavantah

sv-anuliptah su-vasasah

pradakninam ca kuruta

go-vipranala-parvatan

su-alankritah—handsomely adorned; bhuktavantah—having eaten to your satisfaction; su-anuliptah—anointed with auspicious sandalwood pulp; su-vasasah—wearing fine garments; pradakninam—circumambulation; ca—and; kuruta—you should perform; go—of the cows; vipra—the brahmanas; anala—the sacrificial fires; parvatan—and the hill, Govardhana.

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 brahmanas, the sacrificial fires and Govardhana Hill. (29)

etan mama matam tata

kriyatam yadi rocate

ayam go-brahmanadrinam

mahyam ca dayito makhah

etat—this; mama—My; matam—idea; tata—O father; kriyatam—may it be carried out; yadi—if; rocate—it is pleasing; ayam—this; go-brahmana-adrinam—for the cows, brahmanas and Govardhana Hill; mahyam—for Me; ca—also; dayitah—cherished; makhah—sacrifice.

This is My idea, O father, and you may carry it out if it appeals to you. Such a sacrifice will be very dear to the cows, the brahmanas and Govardhana Hill, and also to Me. (30)

10.24.38 Shukadeva Gosvami to Maharaja Parikshit

ity adri-go-dvija-makham

vasudeva-pracoditah

yathavidhaya te gopa

saha-krinnavrajam yayuh

iti—in this manner; adri—to Govardhana Hill; go—the cows; dvija—and the brahmanas; makham—the great sacrifice; vasudeva—by Lord Krinna; pracoditah—urged; yatha—properly; vidhaya—executing; te—they; gopah—the cowherds; saha-krinnah—together with Lord Krinna; vrajam—to Vraja; yayuh—they went.

The members of the cowherd community, having thus been inspired by Lord Vasudeva to properly execute the sacrifice to Govardhana Hill, the cows and the brahmanas, returned with Lord Krishna to their village, Vraja.

10.25.05 Indra Spoke Angrily

vacalam balisham stabdham

ajnam pandita-maninam

krinnam martyam upashritya

gopame cakrur apriyam

vacalam—overtalkative; balisham—child; stabdham—arrogant; ajnam—foolish; pandita-maninam—thinking Himself wise; krinnam—Krinna; martyam—a human being; upashritya—taking shelter of; gopah—the cowherds; me—against me; cakruh—have acted; apriyam—unfavorably.

These cowherd men have acted inimically toward me by taking shelter of this ordinary human being, Krishna, who thinks Himself very wise but who is simply a foolish, arrogant, overtalkative child.

10.25.07 Indra to the Clouds of Destruction

aham cairavatam nagam

aruhyanuvraje vrajam

marud-ganair maha-vegair

nanda-gontha-jighamsaya

aham—I; ca—also; airavatam—named Airavata; nagam—my elephant; aruhya—riding; anuvraje—will follow along; vrajam—to Vraja; marut-ganaih—accompanied by the wind-gods; maha-vegaih—who move with great power; nanda-gontha—the cowherd community of Nanda Maharaja; jighamsaya—with the intent of destroying.

I will follow you to Vraja, riding on my elephant Airavata and taking with me the swift and powerful wind-gods to decimate the cowherd village of Nanda Maharaja.

10.25.17 Shri Krishna Said to Himself

na hi sad-bhava-yuktanam

suranam isha-vismayah

matto ‘satam mana-bhangah

prashamayopakalpate

na—not; hi—certainly; sat-bhava—with the mode of goodness; yuktanam—who are endowed; suranam—of the demigods; isha—as controlling lords; vismayah—false identification; mattah—by Me; asatam—of the impure; mana—of the false prestige; bhangah—the eradication; prashamaya—for relieving them; upakalpate—is intended.

Since the demigods are endowed with the mode of goodness, the false pride of considering oneself the Lord should certainly not affect them. When I break the false prestige of those bereft of goodness, My purpose is to bring them relief.

10.25.19 Shukadeva Gosvami to Maharaja Parikshit

ity uktvaikena hastena

kritvagovardhanacalam

dadhara lilayavinnush

chatrakam iva balakah

iti—thus; uktva—having spoken; ekena—with one; hastena—hand; kritva—taking; govardhana-acalam—Govardhana Hill; dadhara—He held it; lilaya—very easily; vinnuh—Lord Vinnu; chatrakam—a mushroom; iva—just as; balakah—a child.

Having said this, Lord Krnsa, who is Vishnu Himself, picked up Govardhana Hill with one hand and held it aloft just as easily as a child holds up a mushroom.

10.25.23-24 Shukadeva Gosvami to Maharaja Parikshit

knut-trid-vyatham sukhapeknam

hitvatair vraja-vasibhih

viknyamano dadharadrim

saptaham nacalat padat

knut—of hunger; trit—and thirst; vyatham—the pain; sukha—of personal happiness; apeknam—all consideration; hitva—putting aside; taih—by them; vraja-vasibhih—the residents of Vraja; viknyamanah—being glanced upon; dadhara—He held; adrim—the mountain; sapta-aham—for seven days; na acalat—He did not move; padat—from that place .

Lord Krishna, forgetting hunger and thirst and putting aside all considerations of personal pleasure, stood there holding up the hill for seven days as the people of Vraja gazed upon Him. (23)

krinna-yoganubhavam tam

nishamyendro ‘ti-vismitah

nistambho bhranta-sankalpah

svan meghan sannyavarayat

krinna—of Lord Krinna; yoga—of the mystic power; anubhavam—the influence; tam—that; nishamya—seeing; indrah—Lord Indra; ati-vismitah—most amazed; nistambhah—whose false pride was brought down; bhranta—ruined; sankalpah—whose determination; svan—his own; meghan—clouds; sannyavarayat—stopped.

When Indra observed this exhibition of Lord Krishna's mystic power, he became most astonished. Pulled down from his platform of false pride, and his intentions thwarted, he ordered his clouds to desist. (24)

10.25.28 Shukadeva Gosvami to Maharaja Parikshit

bhagavan api tam shailam

sva-sthane purva-vat prabhuh

pashyatam sarva-bhutanam

sthapayam asa lilaya

bhagavan—the Supreme Personality of Godhead; api—and; tam—that; shailam—hill; sva-sthane—upon its place; purva-vat—as originally; prabhuh—the almighty Lord; pashyatam—while they were looking on; sarva-bhutanam—all the living creatures; sthapayam asa—He put; lilaya—with ease.

While all living creatures looked on, the Supreme Personality of Godhead put down the hill in his original place, just as it had stood before.

10.26.25 Shukadeva Gosvami to Maharaja Parikshit

deve varnati yajna-viplava-runavajrasma-varnanilaih

sidat-pala-pashu-striy atma-sharanam drintvanukampy utsmayan

utpatyaika-karena shailam abalo lilocchilindhram yatha

bibhrad gontham apan mahendra-mada-bhit priyan na indro gavam

deve—when the demigod Indra; varnati—caused rain; yajna—of his sacrifice; viplava—due to the disturbances; runa—out of anger; vajra—with lightning bolts; ashma-varna—hail; anilaih—and winds; sidat—suffering; pala—the cowherds; pashu—animals; stri—and women; atma—Himself; sharanam—being their only shelter; drintva—seeing; anukampi—very compassionate by nature; utsmayan—smiling broadly; utpatya—picking up; eka-karena—in one hand; shailam—the hill, Govardhana; abalah—a small child; lila—in play; ucchilindhram—a mushroom; yatha—just as; bibhrat—He held; gontham—the cowherd community; apat—He protected; maha-indra—of King Indra; mada—of the false pride; bhit—the destroyer; priyat—may He be satisfied; nah—with us; indrah—the Lord; gavam—of the cows.

Indra became angry when his sacrifice was disrupted, and thus he caused rain and hail to fall on Gokula, accompanied by lightning and powerful winds, all of which brought great suffering to the cowherds, animals and women there. When Lord Krishna, 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. In this way 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.

10.27.13 Indra to Shri Krishna

tvayeshanugrihito ’smi

dhvasta-stambho vrithodyamah

ishvaram gurum atmanam

tvam aham sharanam gatah

tvaya—by You; isha—O Lord; anugrihitah—shown mercy; asmi—I am; dhvasta—shattered; stambhah—my false pride; vritha—fruitless; udyamah—my attempt; ishvaram—the Supreme Lord; gurum—the spiritual master; atmanam—the true Self; tvam—to You; aham—I; sharanam—for shelter; gatah—have come.

O Lord, You have shown mercy to me by shattering my false pride and defeating my attempt [to punish Vrndavana]. To You, the Supreme Lord, spiritual master and Supreme Soul, I have now come for shelter.

10.27.28 Shukadeva Gosvami to Maharaja Parikshit

iti go-gokula-patim

govindam abhinicya sah

anujnato yayau shakro

vrito devadibhir divam

iti—thus; go—of the cows; go-kula—and of the community of cowherds; patim—the master; govindam—Lord Krinna; abhinicya—bathing; sah—he, Indra; anujnatah—given permission; yayau—went; shakrah—King Indra; vritah—surrounded; deva-adibhih—by the demigods and others; divam—to heaven.

After he had ceremonially bathed Lord Govinda, who is the master of the cows and the cowherd community, King Indra took the Lord's permission and, surrounded by the demigods and other higher beings, returned to his heavenly abode.

10.28.01-3 Shukadeva Gosvami to Maharaja Parikshit

shri-badarayanir uvaca

ekadashyam niraharah

samabhyarcya janardanam

snatum nandas tu kalindyam

dvadashyam jalam avishat

shri-badarayanih uvaca—shri Badarayani (shukadeva Gosvami) said; ekadashyam—on Ekadashi (the eleventh day of the lunar month); niraharah—fasting; samabhyarcya—having worshiped; janardanam—Lord Janardana, the Supreme Personality of Godhead; snatum—in order to bathe (before breaking the fast at its prescribed completion); nandah—Nanda Maharaja; tu—but; kalindyam—in the river Yamuna; dvadashyam—on the twelfth day; jalam—the water; avishat—entered.

Shri Badarayani said: Having worshiped Lord Janardana and fasted on the Ekadashi day, Nanda Maharaja entered the water of the Kalindi on the Dvadasi to take his bath. (1)

tam grihitvanayad bhrityo

varunasyasuro ’ntikam

avajnayasurim velam

pravintam udakam nishi

tam—him; grihitva—seizing; anayat—brought; bhrityah—a servant: varunasya—of Varuna, the lord of the sea; asurah—demon; antikam—to the presence (of his master); avajnaya—who had disregarded; asurim—the inauspicious ; velam—time; pravintam—having entered ; udakam—the water; nishi—during the night.

Because Nanda Maharaja entered the water in the dark of night, disregarding that the time was inauspicious, a demoniac servant of Varuna seized him and brought him to his master. (2)

cukrushus tam apashyantah

krinna rameti gopakah

bhagavams tad upashrutya

pitaram varunahritam

tad-antikam gato rajan

svanam abhaya-do vibhuh

cukrushuh—they called out loudly; tam—him, Nanda; apashyantah—not seeing; krinna—O Krinna; rama—O Rama; iti—thus; gopakah—the cowherd men; bhagavan—the Supreme Lord, Krinna; tat—that; upashrutya—hearing; pitaram—His father; varuna—by Varuna; ahritam—taken away; tat—of Varuna; antikam—to the presence; gatah—went; rajan—my dear King Pariknit; svanam—of His own devotees; abhaya—of fearlessness; dah—the giver; vibhuh—the almighty Lord.

O King, not seeing Nanda Maharaja, the cowherd men loudly cried out, "O Krishna! O Rama!" Lord Krishna heard their cries and understood that His father had been captured by Varuna. Therefore the almighty Lord, who makes His devotees fearless, went to the court of Varunadeva. (3)

10.28.10 Shukadeva Gosvami to Maharaja Parikshit

nandas tv atindriyam drintva

loka-pala-mahodayam

krinne ca sannatim tenam

jnatibhyo vismito ’bravit

nandah—Nanda Maharaja; tu—and; atindriyam—not seen before; drintva—seeing; loka-pala—of the controlling deity of the (ocean) planet, Varuna; maha-udayam—the great opulence; krinne—unto Krinna; ca—and; sannatim—the offering of obeisances; tenam—by them (Varuna and his followers); jnatibhyah—to his friends and relatives; vismitah—amazed; abravit—spoke.

Nanda Maharaja had been astonished to see for the first time the great opulence of Varuna, the ruler of the ocean planet, and also to see how Varuna and his servants had offered such humble respect of Krishna. Nanda described all this to his fellow cowherd men.

10.28.13 Lord Krishna Thought

jano vai loka etasminn

avidya-kama-karmabhih

uccavacasu gatinu

na veda svam gatim bhraman

janah—people; vai—certainly; loke—in the world; etasmin—this; avidya—without knowledge; kama—because of desires; karmabhih—by activities; ucca—among superior; avacasu—and inferior; gatinu—destinations; na veda—does not recognize; svam—his own; gatim—destination; bhraman—wandering.

Certainly people in this world are wandering among higher and lower destinations, which they achieve through activities performed according to their desires and without full knowledge. Thus people do not know their real destination.

10.28.14 Shukadeva Gosvami to Maharaja Parikshit

iti sancintya bhagavan

maha-karuniko harih

darshayam asa lokam svam

gopanam tamasah param

iti—in these words; sancintya—considering to Himself; bhagavan—the Supreme Personality of Godhead; maha-karunikah—the most merciful; harih—Lord Hari; darshayam asa—showed; lokam—the planet, Vaikuntha; svam—His own; gopanam—to the cowherd men; tamasah—material darkness; param—beyond.

Thus deeply considering the situation, the all-merciful Supreme personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness.

10.34.01 Shukadeva Gosvami to Maharaja Parikshit

shri-shuka uvaca

ekadadeva-yatrayam

gopalajata-kautukah

anobhir anadud-yuktaih

prayayus te ’mbika-vanam

shri-shukah uvaca—shri shukadeva Gosvami said; ekada—once; deva—(to worship) the demigod, Lord shiva; yatrayam—on a trip; gopalah—the cowherd men; jata-kautukah—eager; anobhih—with wagons; anadut—to oxen; yuktaih—yoked; prayayuh—went forth; te—they; ambika-vanam—to the Ambikaforest.

Shukadeva Gosvami said: One day the cowherd men, eager to take a trip to worship Lord Shiva, traveled by bullock carts to the Ambika forest.

10.34.04-5 Shukadeva Gosvami to Maharaja Parikshit

unuh sarasvati-tire

jalam prashya yata-vratah

rajanim tam maha-bhaga

nanda-sunandakadayah

unuh—they stayed; sarasvati-tire—on the bank of the Sarasvati; jalam—water; prashya—subsisting on; yata-vratah—taking strict vows; rajanim—the night; tam—that; maha-bhagah—the greatly fortunate ones; nanda-sunandaka-adayah—Nanda, Sunanda and the others.

Nanda, Sunanda and the other greatly fortunate cowherds spent that night on the bank of the Sarasvati, strictly observing their vows. They fasted, taking only water. (4)

kashcin mahan ahis tasmin

vipine ’ti-bubhuknitah

yadricchayagato nandam

shayanam ura-go ’grasit

kashcit—a certain; mahan—great; ahih—snake; tasmin—in that; vipine—area of the forest; ati-bubhuknitah—extremely hungry; yadricchaya—by chance; agatah—came there; nandam—Nanda Maharaja; shayanam—who was lying asleep; ura-gah—moving on his belly; agrasit—swallowed.

During the night a huge and extremely hungry snake appeared in that thicket. Slithering on his belly up to the sleeping Nanda Maharaja, the snake began swallowing him. (5)

10.34.08-9 Shukadeva Gosvami to Maharaja Parikshit

alatair dahyamano ’pi

namuncat tam urangamah

tam asprishat padabhyetya

bhagavan satvatam patih

alataih—by the firebrands; dahyamanah—being burned; api—although; na amuncat—did not release; tam—him; urangamah—the snake; tam—that snake; asprishat—touched; pada—with His foot; abhyetya—coming; bhagavan—the Supreme Lord; satvatam—of the devotees; patih—the master.

But even though the firebrands were burning him, the serpent would not release Nanda Maharaja. Then the Supreme Lord Krishna, master of His devotees, came to the spot and touched the snake with His foot. (8)

sa vai bhagavatah shrimat

pada-sparsha-hatashubhah

bheje sarpa-vapur hitva

rupam vidyadhararcitam

sah—he; vai—indeed; bhagavatah—of the Supreme Personality of Godhead; shri-mat—divine; pada—of the foot; sparsha—by the touch; hata—destroyed; ashubhah—all inauspiciousness; bheje—assumed; sarpa-vapuh—his snake body; hitva—giving up; rupam—a form; vidyadhara—by the Vidyadharas; arcitam—worshiped.

The snake had all his sinful reactions destroyed by the touch of the Supreme Lord's divine foot, and thus he gave up his serpent body and appeared in the form of a worshipable Vidyadhara. (9)

10.34.24-25 Shukadeva Gosvami to Maharaja Parikshit

gopyas tad-gitam akarnya

murcchitanavidan nripa

sramsad-dukulam atmanam

srasta-kesha-srajam tatah

gopyah—the gopis; tat—of Them; gitam—the singing; akarnya—hearing; murcchitah—stunned; na avidan—were not aware of; nripa—my dear King; sramsat—slipping; dukulam—the fine cloth of their garments; atmanam—themselves; srasta—disheveled; kesha—their hair; srajam—the garlands; tatah—(slipping) from that.

Killing of Sankachuda The gopis became stunned when they heard that song. Forgetting themselves, O King, they did not notice that their fine garments were becoming loose and their hair and garlands disheveled. (24)

evam vikridatoh svairam

gayatoh sampramatta-vat

shankhacuda iti khyato

dhanadanucaro ’bhyagat

evam—thus; vikridatoh—as the two of Them were playing; svairam—as They desired; gayatoh—singing; sampramatta—to the point of intoxication; vat—as if; shankhacudah—shankhacuda; iti—thus; khyatah—named; dhana-da—of the treasurer of the demigods, Lord Kuvera; anucarah—a servant; abhyagat—arrived.

While Lord Krishna and Lord Balarama thus played according to Their own sweet will and sang to the point of apparent intoxication, a servant of Kuvera named Sankhacuda came upon the scene. (25)

10.34.30-32 Shukadeva Gosvami to Maharaja Parikshit

tam anvadhavad govindo

yatra yatra sa dhavati

jihirnus tac-chiro-ratnam

tasthau raknan striyo balah

tam—after him; anvadhavat—ran; govindah—Lord Krinna; yatra yatra—wherever; sah—he; dhavati—was running; jihirnuh—desiring to take away; tat—his; shirah—upon the head; ratnam—the jewel; tasthau—stood; raknan—protecting; striyah—the women; balah—Lord Balarama.

Lord Govinda chased the demon wherever he ran, eager to take his crest jewel. Meanwhile Lord Balarama stayed with the women to protect them. (30)

avidura ivabhyetya

shiras tasya duratmanah

jahara muntinaivanga

saha-cuda-manim vibhuh

avidure—nearby; iva—as if; abhyetya—coming toward; shirah—the head; tasya—of him; duratmanah—the wicked one; jahara—took away; muntina—with His fist; eva—simply; anga—my dear King; saha—together with; cuda-manim—the jewel upon his head; vibhuh—the almighty Lord.

The mighty Lord overtook Sankhacuda from a great distance as if from nearby, my dear King, and then with His fist the Lord removed the wicked demon's head, together with his crest jewel. (31)

shankhacudam nihatyaivam

manim adaya bhasvaram

agrajayadadat pritya

pashyantinam ca yonitam

shankhacudam—the demon shankhacuda; nihatya—killing; evam—in this manner; manim—the jewel; adaya—taking; bhasvaram—brilliant; agra-jaya—to His elder brother (Lord Balarama); adadat—gave; pritya—with satisfaction; pashyantinam—as they were watching; ca—and; yonitam—the women.

Having thus killed the demon Sankhacuda and taken away his shining jewel, Lord Krishna gave it to His elder brother with great satisfaction as the gopis watched. (32)

10.36.01 Shukadeva Gosvami to Maharaja Parikshit

shri badarayanir uvaca

atha tarhy agato gontham

arinto vrinabhasurah

mahim maha-kakut-kayah

kampayan khura-viknatam

shri badarayanih uvaca—shri shukadeva Gosvami said; atha—next; tarhi—then; agatah—came; gontham—to the cowherd village; arintah—named Arinta; vrinabha-asurah—the bull demon; mahim—the earth; maha—great; kakut—having a hump; kayah—whose body; kampayan—making tremble; khura—by his hooves; viknatam—torn.

Shukadeva Gosvami said: The demon Arishta then came to the cowherd village. Appearing in the form of a bull with a large hump, he made the earth tremble as he tore it apart with his hooves.

10.36.08–9 Shukadeva Gosvami to Maharaja Parikshit

ity asphotyacyuto ’rintam

tala-shabdena kopayan

sakhyur amse bhujabhogam

prasaryavasthito harih

iti—speaking thus; asphotya—slapping His arms; acyutah—the infallible Lord; arintam—Arintasura; tala—from His palms; shabdena—with the sound; kopayan—angering; sakhyuh—of a friend; amse—over the shoulder; bhuja—His arm; abhogam—(which is like) a serpent’s body; prasarya—throwing; avasthitah—was standing; harih—Lord Hari.

Having spoken these words, the infallible Lord Hari slapped His arms with His palms, further angering Arista with the loud sound. The Lord then casually threw His mighty, serpentine arm over the shoulder of a friend and stood facing the demon. (8)

so ’py evam kopito ’rintah

khurenavanim ullikhan

udyat-puccha-bhraman-meghah

kruddhah krinnam upadravat

sah—he; api—indeed; evam—in this way; kopitah—angered; arintah—Arinta; khurena—with his hoof; avanim—the earth; ullikhan—scratching; udyat—raised; puccha—within his tail; bhraman—wandering; meghah—clouds; kruddhah—furious; krinnam—toward Lord Krinna; upadravat—he charged.

Thus provoked, Arishta pawed the ground with one of his hooves and then, with the clouds hovering around his upraised tail, furiously charged Krishna. (9)

10.36.12–13 Shukadeva Gosvami to Maharaja Parikshit

so ’paviddho bhagavata

punar utthaya satvaram

apatat svinna-sarvango

nihshvasan krodha-murcchitah

sah—he; apaviddhah—thrown back; bhagavata—by the Lord; punah—again; utthaya—rising; satvaram—quickly; apatat—attacked; svinna—sweating; sarva—all; angah—his limbs; nihshvasan—breathing hard; krodha—by anger; murcchitah—stupefied.

Thus repulsed by the Supreme Lord, the bull demon got up and, breathing hard and sweating all over his body, again charged Him in a mindless rage. (12)

tam apatantam sa nigrihya shringayoh

padasamakramya nipatya bhu-tale

ninpidayam asa yathardram ambaram

kritvavinanena jaghana so ’patat

tam—him; apatantam—attacking; sah—He; nigrihya—seizing; shringayoh—by the horns; pada—with His foot; samakramya—treading; nipatya—making him fall; bhu-tale—onto the ground; ninpidayam asa—He beat him; yatha—like; ardram—wet; ambaram—a garment; kritva—making; vinanena—with his horn; jaghana—struck; sah—he; apatat—fell.

As Arishta attacked, Lord Krishna seized him by the horns and knocked him to the ground with His foot. The Lord then thrashed him as if he were a wet cloth, and finally He yanked out one of the demons's horns and struck him with it until he lay prostrate. (13)

10.36.15-16 Shukadeva Gosvami to Maharaja Parikshit

evam kukudminam hatva

stuyamanah dvijatibhih

vivesha gontham sa-balo

gopinam nayanotsavah

evam—thus; kukudminam—the humped (bull demon); hatva—killing; stuyamanah—being praised; dvijatibhih—by the brahmanas; vivesha—He entered; gontham—the cowherd village; sa-balah—together with Lord Balarama; gopinam—of the gopis; nayana—for the eyes; utsavah—who is a festival.

Having thus killed the bull demon Arishta, He who is a festival for the gopis' eyes entered the cowherd village with Balarama. (15)

arinte nihate daitye

krinnenadbhuta-karmana

kamsayathaha bhagavan

narado deva-darshanah

arinte—Arinta; nihate—having been killed; daitye—the demon; krinnena—by Krinna; adbhuta-karmana—whose activities are wonderful; kamsaya—to Kamsa; atha—then; aha—spoke; bhagavan—the powerful sage; naradah—Narada; deva-darshanah—whose vision is godly.

After Arishtasura had been killed by Krishna, who acts wonderfully, Narada Muni went to speak to King Kamsa. That powerful sage of godly vision addressed the King as follows. (16)

10.37.01 Shukadeva Gosvami to Maharaja Parikshit

shri-shuka uvaca

keshi tu kamsa-prahitah khurair mahim

maha-hayo nirjarayan mano-javah

satavadhutabhra-vimana-sankulam

kurvan nabho henita-bhinitakhilah

shri-shukah uvaca—shri shukadeva Gosvami said; keshi—the demon named Keshi; tu—and then; kamsa-prahitah—sent by Kamsa; khuraih—with his hooves; mahim—the earth; maha-hayah—a huge horse; nirjarayan—ripping apart; manah—like that of the mind; javah—whose speed; sata—by the hairs of his mane; avadhuta—scattered; abhra—with the clouds; vimana—and the airplanes (of the demigods); sankulam—crowded; kurvan—making; nabhah—the sky; henita—by his neighing; bhinita—frightened; akhilah—everyone

Shukadeva Gosvami said: The demon Keshi, sent by Kamsa, appeared in Vraja as a great horse. Running with the speed of the mind, he tore up the earth with his hooves. The hairs of his mane scattered the clouds and the demigods' airplanes throughout the sky, and he terrified everyone present with his loud neighing.

10.37.07 Shukadeva Gosvami to Maharaja Parikshit

samedhamanena sa krinna-bahuna

niruddha-vayush caranamsh ca viknipan

prasvinna-gatrah parivritta-locanah

papata landam vishrijan knitau vyasuh

samedhamanena—expanding; sah—he; krinna-bahuna—by Lord Krinna’s arm; niruddha—stopped; vayuh—his breathing; caranan—his legs; ca—and; viknipan—throwing about; prasvinna—perspiring; gatrah—his body; parivritta—rolling; locanah—his eyes; papata—he fell down; landam—feces; vishrijan—excreting; knitau—onto the ground; vyasuh—lifeless.

As Lord Krishna's expanding arm completely blocked Keshi's breathing, his legs kicked convulsively, his body became covered with sweat, and his eyes rolled around. The demon then passed stool and fell on the ground, dead.

10.37.26 Shukadeva Gosvami to Maharaja Parikshit

ekadate pashun palash’

carayanto ’dri-sanunu

cakrur nilayana-kridash

cora-palapadeshatah

ekada—one day; te—they; pashun—the animals; palah—the cowherd boys; carayantah—grazing; adri—of a mountain; sanunu—on the sides; cakruh—they enacted; nilayana—of "stealing and hiding"; kridah—games; cora—of thieves; pala—and protectors; apadeshatah—playing the roles.

One day the cowherd boys, while grazing their animals on the mountain slopes, played the game of stealing and hiding, acting out the roles of rival thieves and herders.

10.37.28-30 Shukadeva Gosvami to Maharaja Parikshit

maya-putro maha-mayo

vyomo gopala-vena-dhrik

menayitan apovaha

prayash corayito bahun

maya-putrah—a son of the demon Maya; mahamayah—a powerful magician; vyomah—named Vyoma; gopala—of a cowherd boy; vena—the disguise; dhrik—assuming; menayitan—those who were acting as sheep; apovaha—he took away; prayah—almost all; corayitah—pretending to be playing as a thief; bahun—many.

A powerful magician named Vyoma, son of the demon Maya, then appeared on the scene in the guise of a cowherd boy. Pretending to join the game as a thief, he proceeded to steal most of the cowherd boys who were acting as sheep. (28)

giri-daryam viniknipya

nitam nitam mahasurah

shilayapidadhe dvaram

catuh-pancavashenitah

giri—of a mountain; daryam—in a cave; viniknipya—throwing; nitam nitam—gradually bringing them; maha-asurah—the great demon; shilaya—with a stone; pidadhe—he blocked; dvaram—the entrance; catuh-panca—four or five; avashenitah—remained.

Gradually the great demon abducted more and more of the cowherd boys and cast them into a mountain cave, which he sealed shut with a boulder. Finally only four or five boys acting as sheep remainded in the game. (29)

tasya tat karma vijnaya

krinnah sharana-dah satam

gopan nayantam jagraha

vrikam harir ivaujasa

tasya—of him, Vyomasura; tat—that; karma—activity; vijnaya—fully understanding; krinnah—Lord Krinna; sharana—of shelter; dah—the giver; satam—to saintly devotees; gopan—cowherd boys; nayantam—who was leading; jagraha—He seized; vrikam—a wolf; harih—a lion: iva—just as; ojasa—forcefully.

Lord Krishna who shelters all saintly devotees, understood perfectly well what Vyomasura was doing. Just as a lion grabs a wolf, Krishna forcefully seized the demon as he was taking away more cowherd boys. (30)

10.37.32-33 Shukadeva Gosvami to Maharaja Parikshit

tam nigrihyacyuto dorbhyam

patayitvamahi-tale

pashyatam divi devanam

pashu-maram amarayat

tam—him; nigrihya—holding fast; acyutah—Lord Krinna; dorbhyam—with His arms; patayitva—making him fall; mahi-tale—onto the ground; pashyatam—while they were watching; divi—in the heavenly planets; devanam—the demigods; pashu-maram—as a sacrificial animal is slaughtered; amarayat—He killed him.

Lord Acyuta clutched Vyomasura between His arms and threw him to the ground. Then, while the demigods in heaven looked on, Krishna killed him in the same way that one kills a sacrificial animal. (32)

guha-pidhanam nirbhidya

gopan nihsarya kricchratah

stuyamanah surair gopaih

pravivesha sva-gokulam

guha—of the cave; pidhanam—the blockage; nirbhidya—breaking; gopan—the cowherd boys; nihsarya—leading out; kricchratah—from the dangerous place; stuyamanah—being praised; suraih—by the demigods; gopaih—and by the cowherd boys; pravivesha—he entered; sva—His own; gokulam—cowherd village.

Krishna then smashed the boulder blocking the cave's entrance and led the trapped cowherd boys to safety. Thereafter, as the demigods and cowherd boys sang His glories, He returned to his cowherd village, Gokula. (33)

10.38.01 Shukadeva Gosvami to Maharaja Parikshit

shri-shuka uvaca

akruro ’pi ca tam ratrim

madhu-puryam maha-matih

unitvaratham asthaya

prayayau nanda-gokulam

shri-shukah uvaca—shukadeva Gosvami said; akrurah—Akrura; api ca—and; tam—that; ratrim—night; madhu-puryam—in the city of Mathura; maha-matih—high-minded; unitva—remaining; ratham—his chariot; asthaya—mounting; prayayau—he set off; nanda-gokulam—for the cowherd village of Nanda Maharaja.

Shukadeva Gosvami said: After passing the night in the city of Mathura, the high-minded Akrura mounted his chariot and set off for the cowherd village of Nanda Maharaja.

10.38.34-35 Shukadeva Gosvami to Maharaja Parikshit

rathat turnam avaplutya

so ’krurah sneha-vihvalah

papata caranopante

danda-vad rama-krinnayoh

rathat—from his chariot; turnam—quickly; avaplutya—climbing down; sah—he; akrurah—Akrura; sneha—by affection; vihvalah—overcome; papata—fell; carana-upante—next to the feet; danda-vat—flat like a rod; rama-krinnayoh—of Balarama and Krinna.

Akrura, overwhelmed with affection, quickly jumped down from his chariot and fell at the feet of Krishna and Balarama like a rod. (34)

bhagavad-darshanahlada-

banpa-paryakuleknanah

pulakacitanga autkanthyat

svakhyane nashakan nripa

bhagavat—the Supreme Personality of Godhead; darshana—because of seeing; ahlada—due to the joy; banpa—with tears; paryakula—overflowing; iknanah—whose eyes; pulaka—with eruptions; acita—marked; angah—whose limbs; autkanthyat—from eagerness; sva-akhyane—to announce himself; na ashakat—he was not able; nripa—O King.

The joy of seeing the Supreme Lord flooded Akrura's eyes with tears and decorated his limbs with eruptions of ecstasy. He felt such eagerness that he could not speak to present himself, O King. (35)

10.39.08 Shukadeva Gosvami to Maharaja Parikshit

shri-shuka uvaca

printo bhagavatasarvam

varnayam asa madhavah

vairanubandham yadunu

vasudeva-vadhodyamam

shri-shukah uvaca—shukadeva Gosvami said; printah—requested; bhagavata—by the Supreme Lord; sarvam—everything; varnayam asa—described; madhavah—Akrura, descendant of Madhu; vaira-anubandham—the inimical attitude; yadunu—toward the Yadus; vasudeva—Vasudeva; vadha—to murder; udyamam—the attempt.

Shukadeva Gosvami said: In response to the Supreme Lord's request, Akrura, the descendant of Madhu, described the whole situation, including King Kamsa's enmity toward the Yadus and his attempt to murder Vasudeva.

10.39.10 Shukadeva Gosvami to Maharaja Parikshit

shrutvakrura-vacah krinno

balash ca para-vira-ha

prahasya nandam pitaram

rajnadintam vijajnatuh

shrutva—hearing; akrura-vacah—Akrura’s words; krinnah—Lord Krinna; balah—Lord Balarama; ca—and; para-vira—of opposing heroes; ha—the destroyer; prahasya—laughing; nandam—to Nanda Maharaja; pitaram—Their father; rajna—by the King; dintam—the order given; vijajnatuh—They informed.

Lord Krishna and Lord Balarama, the vanquisher of herioc opponents, laughed when They heard Akrura's words. The Lords then informed Their father, Nanda Maharaja, of King Kamsa's orders.

10.39.11-12 Shukadeva Gosvami to Maharaja Parikshit

 

gopan samadishat so ’pi

grihyatam sarva-go-rasah

upayanani grihnidhvam

yujyantam shakatani ca

yasyamah shvo madhu-purim

dasyamo nripate rasan

draknyamah su-mahat parva

yanti janapadah kila

evam aghonayat knatra

nanda-gopah sva-gokule

gopan—the cowherd men; samadishat—ordered; sah—he (Nanda Maharaja); api—also; grihyatam—have collected; sarva—all; go-rasah—the milk products; upayanani—excellent gifts; grihnidhvam—take; yujyantam—yoke; shakatani—the wagons; ca—and; yasyamah—we shall go; shvah—tomorrow; madhu-purim—to Mathura; dasyamah—we shall give; nripateh—to the King; rasan—our milk products; draknyamah—we shall see; su-mahat—a very great; parva—festival; yanti—are going; janapadah—the residents of all the outlying districts; kila—indeed; evam—thus; aghonayat—he had announced; knatra—by the village constable; nanda-gopah—Nanda Maharaja; sva-gokule—to the people of his Gokula.

Nanda Maharaja 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 to Mathura, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going." (11-12)

10.39.38 Shukadeva Gosvami to Maharaja Parikshit

bhagavan api samprapto

ramakrura-yuto nripa

rathena vayu-vegena

kalindim agha-nashinim

bhagavan—the Supreme Lord; api—and; sampraptah—arrived; rama-akrura-yutah—together with Balarama and Akrura; nripa—O King (Pariknit); rathena—by the chariot; vayu—like the wind; vegena—swift; kalindim—at the river Kalindi (Yamuna); agha—sins; nashinim—which destroys.

My dear King, the Supreme Lord Krishna, traveling as swiftly as the wind in that chariot with Lord Balarama and Akrura, arrived at the river Kalindi, which destroys all sins.

10.39.34-36 Shukadeva Gosvami to Maharaja Parikshit

gopyash ca dayitam krinnam

anuvrajyanuranjitah

pratyadesham bhagavatah

kanknantyash cavatasthire

gopyah—the gopis; ca—and; dayitam—their beloved; krinnam—Krinna; anuvrajya—following; anuranjitah—pleased; pratyadesham—some instruction in reply; bhagavatah—from the Lord; kanknantyah—hoping for; ca—and; avatasthire—they stood.

[With His glances] Lord Krishna somewhat pacified the gopis, and they also followed behind for some time. Then, hoping He would give them some instruction, they stood still. (34)

tas tathatapyatir viknya

sva-prasthane yaduttamah

santvayam asa sa-premair

ayasya iti dautyakaih

tah—them (the gopis); tatha—thus; tapyatih—lamenting; viknya—seeing; sva-prasthane—as He was leaving; yadu-uttamah—the greatest of the Yadus; santvayam asa—He consoled them; sa-premaih—full of love; ayasye iti—"I will return"; dautyakaih—with words sent through a messenger.

As He departed, that best of the Yadus saw how the gopis were lamenting, and thus He consoled them by sending a messenger with this loving promise: "I will return." (35)

yavad alaknyate ketur

yavad renu rathasya ca

anuprasthapitatmano

lekhyanivopalaknitah

yavat—as long as; alaknyate—was visible; ketuh—the flag; yavat—as long as; renuh—the dust; rathasya—of the chariot; ca—and; anuprasthapita—sending after; atmanah—their minds; lekhyani—painted figures; iva—like; upalaknitah—they appeared.

Sending their minds after Krishna, the gopis stood as motionless as figures in a painting. They remained there as long as the flag atop the chariot was visible, and even until they could no longer see the dust raised by the chariot wheels. (36)