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

CHAPTER EIGHTEEN

The Perfection of the Mellow of Pure LoveThe Glories of Rasa

siddha prema-rasa / rasa-mahima

01.09.33 Bhishmadeva speaks about Krishna

tri-bhuvana-kamanam tamala-varnam

ravi-kara-gaura-vara-ambaram dadhane

vapur alaka-kulavritananabjam

vijaya-sakhe ratir astu me ‘navadya

tri-bhuvana—three statuses of planetary systems; kamanam—the most desirable; tamala-varnam—bluish like the tamala tree; ravi-kara—sun rays; gaura—golden color; varambaram—glittering dress; dadhane—one who wears; vapuh—body; alaka-kula-avrita—covered with paintings of sandalwood pulp; anana-abjam—face like a lotus; vijaya-sakhe—unto the friend of Arjuna; ratih astu—may attraction be reposed upon Him; me—my; anavadya—without desire for fruitive results.

Shri Krishna is the intimate friend of Arjuna. He has appeared on this earth in His transcendental body, which resembles the bluish color of the tamala tree. His body attracts everyone in the three planetary systems [upper, middle, lower]. May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and may I not desire fruitive results.

 

01.09.41-42 Bhishmadeva speaks about Krishna

muni-gana-nripa-varya-sankule ‘ntah-

sadasi yudhishthira-rajasuya esham

arhanam upapeda iksaniyo

mama drishi-gocara esha avir atma

muni-gana—the great learned sages; nripa-varya—the great ruling kings; sankule—in the great assembly of; antah-sadasi—conference; yudhishthira—of Emperor Yudhishthira; raja-suye—a royal performance of sacrifice; esham—of all the great elites; arhanam—respectful worship; upapeda—received; ikshaniyah—the object of attraction; mama—my; drishi—sight; gocarah—within the view of; eshah avih—personally present; atma—the soul.

At the Rajasuya-yajna [sacrifice] performed by Maharaja Yudhishthira, there was the greatest assembly of all the elite men of the world, the royal and learned orders, and in that great assembly Lord Shri Krishna was worshiped by one and all as the most exalted Personality of Godhead. This happened during my presence, and I remembered the incident in order to keep my mind upon the Lord. (41)

 

 

 

tam imam aham ajam sharira-bhajam

hridi hridi dhishthitam atma-kalpitanam

pratidrisham iva naikadharkam ekam

samadhi-gato ‘smi vidhuta-bheda-mohah

tam—that Personality of Godhead; imam—now present before me; aham—I; ajam—the unborn; sharira-bhajam—of the conditioned soul; hridi—in the heart; hrdi—in the heart; dhishthitam—situated; atma—the Supersoul; kalpitanam—of the speculators; pratidrisham—in every direction; iva—like; na ekadha—not one; arkam—the sun; ekam—one only; samadhi-gatah asmi—I have undergone trance in meditation; vidhuta—being freed from; bheda-mohah—misconception of duality.

Now I can meditate with full concentration upon that one Lord, Shri Krishna, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one. (42)

 

01.10.26,28 The Ladies of Hastinapura Talk of Krishna

aho alam shlaghyatamam yadoh kulam

aho alam punyatamam madhrvanam

yad esha pumsam rishabhah shriyah patih

sva-janmana cankramanena cancati

aho—oh; alam—verily; shlaghya-tamam—supremely glorified; yadoh—of King Yadu; kulam—dynasty; aho—oh; alam—verily; punya-tamam—supremely virtuous; madhorvanam—the land of Mathura; yat—because; eshah—this; pumsam—of all the living beings; rishabhah—supreme leader; shriyah—of the goddess of fortune; patih—husband; sva-janmana—by His appearance; cankramanena—by crawling; ca ancati—glories.

Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of Mathura, where the supreme leader of all living beings, the husband of the goddess of fortune, has taken His birth and wandered in His childhood. (26)

 

 

nunam vrata-snana-hutadneshvarah

samarcito hy asya grihita-panibhih

pibanti yah sakhy adharamritam muhur

vraja-striyah sammumuhur yad-ashayah

nunam—certainly in the previous birth; vrata—vow; snana—bath; huta—sacrifice in the fire; adina—by all these; ishvarah—the Personality of Godhead; samarcitah—perfectly worshiped; hi—certainly; asya—His; grihita-panibhih—by the married wives; pibanti—relishes; yah—those who; sakhi—O friend; adhara-amritam—the nectar from His lips; muhuh—again and again; vraja-striyah—the damsels of Vrajabhumi; sammu-muhuh—often fainted; yat-ashayah—expecting to be favored in that way.

O friends, just think of His wives, whose hands He has accepted. How they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish now the nectar from His lips [by kissing]. The damsels of Vrajabhumi would often faint just by expecting such favors. (28)

 

01.11.7-9 Citizens of Dwaraka Pray to Krishna

bhavaya nas tvam bhava vishva-bhavana

tvam eva matatha suhrit-patih pita

tvam sad-gurur nah paramam ca daivatam

yasyanuvrittya kritino babhuvima

bhavaya—for welfare; nah—for us; tvam—Your Lordship; bhava—just become; vishva-bhavana—the creator of the universe; tvam—Your Lordship; eva—certainly; mata—mother; atha—as also; suhrit—well-wisher; patih—husband; pita—father; tvam—Your Lordship; sat-guruh—spiritual master; nah—our; paramam—the supreme; ca—and; daivatam—worshipable Deity; yasya—whose; anuvrittya—following in the footsteps; kritinah—successful; babhuvima—we have become.

O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy. (7)

 

 

aho sanatha bhavata sma yad vayam

traivishtapanam api dura-darshanam

prema-smita-snigdha-nirikshanananam

pashyema rupam tava sarva-saubhagam

 

aho—oh, it is our good luck; sa-nathah—to be under the protection of the master; bhavata—by Your good self; sma—as we have become; yat vayam—as we are; traivishta-panam—of the demigods; api—also; dura-darshanam—very rarely seen; prema-smita—smiling with love; snigdha—affectionate; nirikshana-ananam—face looking in that mode; pashyema—let us look; rupam—beauty; tava—Your; sarva—all; saubhagam—auspiciousness.

Oh, it is our good luck that we have come again today under Your protection by Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it is possible for us to look into Your smiling face, which is full of affectionate glances. We can now see Your transcendental form, full of all auspiciousness. (8)

 

 

yarhy ambujakshapasasara bho bhavan

kurun madhun vatha suhrid-didrikshaya

tatrabda-koti-pratimah kshano bhaved

ravim vinakshnor iva nas tavacyuta

yarhi—whenever; ambuja-aksha—O lotus-eyed one; apasasara—You go away; bho—oh; bhavan—Yourself; kurun—the descendants of King Kuru; madhun—the inhabitants of Mathura (Vrajabhumi); va—either; atha—therefore; suhrit-didrikshaya—for meeting them; tatra—at that time; abda-koti—millions of years; pratimah—like; kshanah—moments; bhavet—becomes; ravim—the sun; vina—without; akshnoh—of the eyes; iva—like that; nah—ours; tava—Your; acyuta—O infallible one.

O lotus-eyed Lord, whenever You go away to Mathura, Vrndavana or Hastinapura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun. (9)

 

01.15.07 Arjuna to Maharaja Yudhishthira

yat-samshrayad drupada-geham upagatanam

rajnam svayamvara-mukhe smara-durmadanam

tejo hritam khalu mayabhihatash ca matsyah

sajjikritena dhanushadhigata ca krishna

yat—by whose merciful; samshrayat—by strength; drupada-geham—in the palace of King Drupada; upagatanam—all those assembled; rajnam—of the princes; svayamvara-mukhe—on the occasion of the selection of the bridegroom; smara-durmadanam—all lusty in thought; tejah—power; hritam—vanquished; khalu—as it were; maya—by me; abhihatah—pierced; ca—also; matsyah—the fish target; sajji-kritena—by equipping the bow; dhanusha—by that bow also; adhigata—gained; ca—also; krishna—Draupadi.

Only by His merciful strength was I able to vanquish all the lusty princes assembled at the palace of King Drupada for the selection of the bridegroom. With my bow and arrow I could pierce the fish target and thereby gain the hand of Draupadi.

 

01.15.11-12 Arjuna to Maharaja Yudhishthiras

yo no jugopa vana etya duranta-krcchrad

durvasaso ‘ri-racitad ayutagra-bhug yah

shakanna-shishtam upayujya yatas tri-lokim

triptam amamsta salile vinimagna-sanghah

yah—one who; nah—us; jugopa—gave protection; vane—forest; etya—getting in; duranta—dangerously; kricchrat—trouble; durvasasah—of Durvasa Muni; ari—enemy; racitat—fabricated by; ayuta—ten thousand; agra-bhuk—one who eats before; yah—that person; shaka-anna-shishtam—remnants of foodstuff; upajyuja—having accepted; yatah—because; tri-lokim—all the three worlds; triptam—satisfied; amamsta—thought within the mind; salile—while in the water; vinimagna-sanghah—all merged into the water.

During our exile, Durvasa Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Krishna], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied. (11)

 

 

yat-tejasatha bhagavan yudhi shula-panir

vismapitah sagirijo ‘stram adan nijam me

anye ‘pi caham amunaiva kalevarena

prapto mahendra-bhavane mahad-asanardham

yat—by whose; tejasa—by influence; atha—at one time; bhagavan—the personality of god (Lord Shiva); yudhi—in the battle; shula-panih—one who has a trident in his hand; vismapitah—astonished; sa-girijah—along with the daughter of the Himalaya Mountains; astram—weapon; adat—awarded; nijam—of his own; me—unto me; anye api—so also others; ca—and; aham—myself; amuna—by this; eva—definitely; kalevarena—by the body; praptah—obtained; maha-indra-bhavane—in the house of Indradeva; mahat—great; ashsana-ardham—half-elevated seat.

It was by His influence only that in a fight I was able to astonish the personality of god Lord Shiva and his wife, the daughter of Mount Himalaya. Thus he [Lord Shiva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapon to me and in addition I was able to reach the heavenly planets in this present body and was allowed a half-elevated seat. (12)

 

 

01.15.16,18,21 Arjuna to Maharaja Yudhishthira

yad-dohshu ma pranihitam guru-bhishma-karna-

naptri-trigarta-shalya-saindhava-bahlikadyaih

astrany amogha-mahimani nirupitani

nopasprishur nrihari-dasam ivasurani

yat—under whose; dohshu—protection of arms; ma pranihitam—myself being situated; guru—Dronacarya; bhishma—Bhisma; karna—Karna; naptri—Bhurisrava; trigarta—King Susarma; shalya—Salya; saindhava—King Jayadratha; bahlika—brother of Maharaja Santanu (Bhisma’s father); adyaih—etc.; astrani—weapons; amogha—invincible; mahimani—very powerful; nirupitani—applied; na—not; upasprishuh—touched; nrihari-dasam—servitor of Nrsimhadeva (Prahlada); iva—like; asurani—weapons employed by the demons.

Great generals like Bhisma, Drona, Karna, Bhurisrava, Susarma, Salya, Jayadratha, and Bahlika all directed their invincible weapons against me. But by His [Lord Krishna's] grace they could not even touch a hair on my head. Similarly, Prahlada Maharaja, the supreme devotee of Lord Nrsimhadeva, was unaffected by the weapons the demons used against him. (16)

 

 

narmany udara-rucira-smita-shobhitani

he partha he ‘rjuna sakhe kuru-nandaneti

sanjalpitani nara-deva hridi-sprishani

smartur luthanti hridayam mama madhavasya

narmani—conversation in jokes; udara—talked very frankly; rucira—pleasing; smita-shobhitani—decorated with a smiling face; he—note of address; partha—O son of Prtha; he—note of address; arjuna—Arjuna; sakhe—friend; kuru-nandana—son of the Kuru dynasty; iti—and so on; sanjalpitani—such conversation; nara-deva—O King: hridi—heart; sprishani—touching; smartuh—by remembering them; luthanti—overwhelms; hridayam—heart and soul; mama—my; madhavasya—of Madhava (Krishna).

O King! His jokings and frank talks were pleasing and beautifully decorated with smiles. His addresses unto me as "O son of Prtha, O friend, O son of the Kuru dynasty", and all such heartiness are now remembered by me, and thus I am overwhelmed. (18)

 

 

tad vai dhanus ta ishavah sa ratho hayas te

so ‘ham rathi nripatayo yata anamanti

sarvam kshanena tad abhud asad isha-riktam

bhasman hutam kuhaka-raddham ivoptam ushyam

tat—the same; vai—certainly; dhanuh te—the same bow; ishavah—arrows; sah—the very same; rathah—chariot; hayah te—the very same horses; sah aham—I am the same Arjuna; rathi—the chariot-fighter; nrpatayah—all the kings; yatah—whom; anamanti—offered their respects; sarvam—all; kshanena—at a moment’s notice; tat—all those; abhut—became; asat—useless; isha—because of the Lord; riktam—being void; bhasman—ashes; hutam—offering butter; kuhaka-raddham—money created by magical feats; iva—like that; uptam—sown; ushyam—in barren land.

I have the very same Gandiva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Krishna, all of them, at a moment's notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land. (21)

 

02.07.26 Brahma to Narada Muni

bhumeh suretara-varutha-vimarditayah

klesha-vyayaya kalaya sita-krishna-keshah

jatah karishyati jananupalakshya-margah

karmani catma-mahimopanibandhanani

bhumeh—of the entire world; sura-itara—other than godly persons; varutha—soldiers; vimarditayah—distressed by the burden; klesha—miseries; vyayaya—for the matter of diminishing; kalaya—along with His plenary expansion; sita-krishna—not only beautiful but also black; keshah—with such hairs; jatah—having appeared; karishyati—would act; jana—people in general; anupalakshya—rarely to be seen; margah—path; karmani—activities; ca—also; atma-mahima—glories of the Lord Himself; upanibandhanani—in relation to.

When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is.

 

02.07.27-33 Brahma to Narada Muni

tokena jiva-haranam yad uluki-kayas

trai-masikasya ca pada shakato 'pavrittah

yad ringatantara-gatena divi-sprishor va

unmulanam tv itaratharjunayor na bhavyam

tokena—by a child; jiva-haranam—killing a living being; yat—one which; uluki-kayah—assumed the giant body of a demon; trai-masikasya—of one who is only three months old; ca—also; pada—by the leg; shakatah apavrittah—turned over the cart; yat—one who; ringata—while crawling; antara-gatena—being overtaken; divi—high in the sky; sprishoh—touching; va—either; unmulanam—uprooting; tu—but; itaratha—anyone else than; arjunayoh—of the two arjuna trees; na bhavyam—was not possible.

There is no doubt about Lord Krishna's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Putana when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna trees, so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself. (27)

 

 

yad vai vraje vraja-pashun vishatoya-pitan

palams tv aiivayad anugraha-drishti-vrishtya

tac-chuddhaye 'ti-visha-virya-vilola jihvam

uccatayishyad uragam viharan hradinyam

yat—one who; vai—certainly; vraje—at Vrndavana; vraja-pashun—the animals thereof; visha-toya—poisoned water; pitan—those who drank; palan—the cowherd men; tu—also; ajivayat—brought to life; anugraha-drishti—merciful glance; vtshtya—by the showers of; tat—that; shuddhaye—for purification; ati—exceedingly; visha-virya—highly potent poison; vilola—lurking; jihvam—one who has such a tongue; uccatayishyat—severely punished; uragam—unto the snake; viharan—taking it as a pleasure; hradinyam—in the river.

Then also when the cowherd boys and their animals drank the poisoned water of the River Yamuna, and after the Lord [in His childhood] revived them by His merciful glance, just to purify the water of the River Yamuna He jumped into it as if playing and chastised the venomous Kaliya snake, which was lurking there, its tongue emitting waves of poison. Who can perform such herculean tasks but the Supreme Lord? (28)

 

 

tat karma divyam iva yan nishi nihshayanam

davagnina shuci-vane paridahyamane

unneshyati vrajam ato 'vasitanta-kalam

netre pidhapya sabalo 'nadhigamya-viryah

tat—that; karma—activity; divyam—superhuman; iva—like; yat—which; nishi—at night; nihshayanam—sleeping carefreely; dava-agnina—by the glare of the forest fire; shuci-vane—in the dry forest; paridahyamane—being set ablaze; unneshyati—would deliver; vrajam—all the inhabitants of Vraja; atah—hence; avasita—surely; anta-kalam—last moments of life; netre—on the eyes; pidhapya—simply by closing; sa-bala h—along with Baladeva; anadhigamya—unfathomable; viryah—prowess.

On the very night of the day of the chastisement of the Kaliya snake, when the inhabitants of Vrajabhumi were sleeping carefreely, there was a forest fire ablaze due to dry leaves, and it appeared that all the inhabitants were sure to meet their death. But the Lord, along with Balarama, saved them simply by closing His eyes. Such are the super human activities of the Lord. (29)

 

 

grhnita yad yad upabandham amushya mata

shulbam sutasya na tu tat tad amushya mati

yaj jrimbhato 'sya vadane bhuvanani gopi

samvikshya shankita-manah pratibodhitasit

grihnita—by taking up; yat yat—whatsoever; upabandham—ropes for tying; amushya—His; mata—mother; shulbam—ropes; sutasya—of her son; na—not; tu—however; tat tat—by and by; amushya—His; mati—was sufficient; yat—that which; jrimbhatah—opening the mouth; asya—of Him; vadane—in the mouth; bhuvanani—the worlds; gopi—the cowherd woman; samvikshya—so seeing it; shankita-manah—doubtful in mind; pratibodhita—convinced in a different way; asit—was so done.

When the cowherd woman [Krishna's foster mother, Yasoda] was trying to tie the hands of her son with ropes, she found the rope to be always insufficient in length, and when she finally gave up, Lord Krishna, by and by, opened His mouth, wherein the mother found all the universes situated. Seeing this, she was doubtful in her mind, but she was convinced in a different manner of the mystic nature of her son. (30)

 

 

 

nandam ca mokshyati bhayad varunasya pashad

gopan bileshu pihitan maya-sununa ca

ahny apritam nishi shayanam atishramena

lokam vikuntham upaneshyati gokulam sma

nandam—unto Nanda (the father of Krishna); ca—also; mokshyati—saves; bhayat—from the fear of; varunasya—of Varuna, the demigod of water; pashat—from the clutches of; gopan—the cowherd men; bileshu—in the caves of the mountain; pihitan—placed; maya-sununa—by the son of Maya; ca—also; ahni apritam—being very engaged during the daytime; nishi—at night; shayanam—lying down; atishramena—because of hard labor; lokam—planet; vikuntham—the spiritual sky; upaneshyati—He awarded; gokulam—the highest planet; sma—certainly.

Lord Krishna saved His foster father, Nanda Maharaja, from the fear of the demigod Varuna and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vrndavana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Krishna awarded promotion to the highest planets in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood. (31)

 

 

gopair makhe pratihate vraja-viplavaya

deve 'bhivarshati pashun kripaya rirakshuh

dhartocchilindhram iva sapta-dinani sapta-

varsho mahidhram anaghaika-kare salilam

gopaih—by the cowherd men; makhe—in offering a sacrifice to the King of heaven; pratihate—being hampered; vraja-viplavaya—for devastating the whole existence of Vrajabhumi, the land of Krishna's pastimes; deve—by the King of heaven; abhivarshati—having poured down heavy rain; pashun—the animals; kripaya—by causeless mercy upon them; rirakshuh—desired to protect them; dharta—held up; ucchilindhram—uprooted as an umbrella; iva—exactly like that; sapta-dinani—continuously for seven days; sapta-varishah—although He was only seven years old; mahidhram—the Govardhana Hill; anagha—without being tired; eka-kare—in one hand only; salilam—playfully.

When the cowherd men of Vrndavana, under instruction of Krishna, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatend with being washed away by constant heavy rains for seven days. Lord Krishna, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water. (32)

 

 

 

kridan vane nishi nishakara-rashmi-gauryam

rasonmukhah kala-padayata-murcchitena

uddipita-smara-rujam vraja-bhrid-vadhunam

hartur harishyati shiro dhanadanugasya

kridan—while engaged in His pastimes; vane—in the forest of Vrndavana; nishi—nocturnal; nishakara—the moon; rashmi-gauryam—white moonshine; rasa-unmukhah—desiring to dance with; kala-padayata—accompanied by sweet songs; murcchitena—and melodious music; uddipita—awakened; smara-rujam—sexual desires; vraja-bhrit—the inhabitants of Vrajabhumi; vadhunam—of the wives; hartuh—of the kidnappers; harishyati—will vanquish; shirah—the head; dhanada-anugasya—of the follower of the rich Kuvera.

When the Lord was engaged in His pastimes of the rasa dance in the forest of Vrndavana, enlivening the sexual desires of the wives of the inhabitants of Vrndavana by sweet and melodious songs, a demon of the name Sankhacuda, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk. (33)

 

02.07.34-35 Brahma to Narada Muni

ye ca pralamba-khara-dardura-keshy-arishta-

mallebha-kamsa-yavanah kapi-paundrakadyah

anye ca shalva-kula-balvala-dantavakra-

saptoksha-shambara-viduratha-rukmi-mukhyah

ye va mridhe samiti-shalina atta-capah

kamboja-matsya-kuru-shrinjaya-kaikayadyah

yasyanty adarshanam alam bala-partha-bhima-

vyajahvayena harina nilayam tadiyam

ye—all those; ca—totally; pralamba—the demon named Pralamba; khara—Dhenukasura; dardura—Bakasura; keshi—the Kesi demon; arishta—the demon Aristasura; malla—a wrestler in the court of Kamsa; ibha—Kuvalayapida; kamsa—the King of Mathura and maternal uncle of Krishna; yavanah—the kings of Persia and other adjoining places; kapi—Dvivida; paundraka-adyah—Paundraka and others; anye—others; ca—as much as; shalva—King Salva; kuja—Narakasura; balvala—King Balvala; dantavakra—the brother of Sisupala, a dead rival of Krishna's; saptoksha—King Saptoksa; shambara—King Sambara; viduratha—King Viduratha; rukmi-mukhyah—the brother of Rukmini, the first queen of Krishna at Dvaraka; ye—all those; va—either; mridhe—in the battlefield; samiti-shalinah—all very powerful; atta-capah—well equipped with bows and arrows; kamboja—the King of Kamboja; matsya—the King of Dvarbhanga; kuru—the sons of Dhrtarastra; shrinjaya—King Srnjaya; kaikaya-adyah—the King of Kekaya and others; yasyanti—would attain; adarshanam—impersonal merging within the brahmajyoti; alam—what to speak of; bala—Baladeva, the elder brother of Krishna; partha—Arjuna; bhima—the second Pandava; vyaja-ahvayena—by the false names; harina—by Lord Hari; nilayam—the abode; tadiyam—of Him.

All demonic personalities like Pralamba, Dhenuka, Baka, Kesi. Arista, Canura, Mustika, Kuvalayapida elephant, Kamsa, Yavana, Narakasura and Paundraka, great marshals like Salva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Sambara, Viduratha and Rukmi, as also great warriors like Kamboja, Matsya, Kuru, Srnjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhima, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuntha planets. (34-35)

 

 

02.07.40 Brahma to Narada Muni

vishnor nu virya-gananam katamo 'rhatiha

yah parthivany api kavir vimame rajamsi

caskambha yah sva-rahasaskhalata tri-prishtham

yasmat tn-samya-sadanad uru-kampayanam

vishnoh—of Lord Vishnu; nu—but; virya—prowess; gananam—in the matter of accounting; katamah—who else; arhati—is able to do it; iha—in this world; yah—one who; parthivani—the atoms; api—also; kavih—great scientist; vimame—might have counted; rajamsi—particles; caskambha—could catch; yah—one who; sva-rahasa—by His own leg; askhalata—without being hampered; tri-prishtham—the topmost planetary space; yasmat—by which; tri-samya—the neutral state of the three modes; sadanat—up to that place; uru-kampayanam—moving very greatly.

Who can describe completely the prowess of Vishnu? Even the scientist, who might have counted the particles of the atoms of the universe, cannot do so. Because it is He only who in His form of Trivikrama moved His leg effortlessly beyond the topmost planet, Satyaloka, up to the neutral state of the three modes of material nature. And all were moved.

 

02.07.43-45 Brahma to Narada Muni

 

vedaham anga paramasya hi yoga-mayam

yuyam bhavash ca bhagavan atha daitya-varyah

patni manoh sa ca manush ca tad-atmajash ca

pracinabarhir ribhur anga uta dhruvash ca

ikshvakur aila-mucukunda-videha-gadhi-

raghv-ambarisha-sagara gaya-nahushadyah

mandhatr-alarka-shatadhanv-anu-rantideva

devavrato balir amurttarayo dilipah

saubhary-utanka-shibi-deva la-pippalada-

sarasvatoddhava-parashara-bhurishenah

ye 'nye vibhishana-hanumad-upendradatta-

partharshtishena-vidura-shrutadeva-varyah

 

veda—know it; aham—myself; anga—O Narada; paramasya—of the Supreme; hi—certainly; yoga-mayam—potency; yuyam—yourself; bhavah—Siva; ca—and; bhagavan—the great demigod; atha—as also; daitya-varyah—Prahlada Maharaja, the great devotee of the Lord born in the family of an atheist; patni—Satarupa; manoh—of Manu; sah—he; ca—also; manuh—Svayambhuva; ca—and; tat-atma jah ca—and his children like Priyavrata, Uttanapada, Devahuti, etc.; pracinabarhih—Pracinabarhi; ribhuh—Rbhu; angah—Anga; uta—even; dhruvah—Dhruva; ca—and; ikshvakuh—Iksvaku; aila—Aila; mucukunda—Mucukunda; videha—Maharaja Janaka; gadhi—Gadhi; raghu—Raghu; ambarisha—Ambarisa; sagarah—Sagara; gaya—Gaya; nahusha—Nahusa; adyah—and so on; mandhatri—Mandhata; alarka—Alarka; shatadhanu—Satadhanu; anu—Anu; rantidevah—Rantideva; devavratah—Bhisma; balih—Bali; amurttarayah—Amurttaraya; dilipah—Dilipa; saubhari—Saubhari; utanka—Utanka; shibi—Sibi; devala—Devala; pippalada—Pippalada; sarasvata—Sarasvata; uddhava—Uddhava; parashara—Parasara; bhurishenah—Bhurisena; ye—those who; anye—others; vibhishana—Vibhisana; hanumat—Hanuman; upendra-datta—Sukadeva Gosvami; partha—Arjuna; arshtishena—Arstisena; vidura—Vidura; shrutadeva—Srutadeva; varyah—the foremost.

O Narada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamaya potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Siva, the great king of the atheist family, namely Prahlada Maharaja, Svayambhuva Manu, his wife Satarupa, his sons and daughters like Priyavrata, Uttanapada, Akuti, Davahuti and Prasuti, Pracinabarhi, Rbhu, Anga the father of Vena, Maharaja Dhruva, Iksvaku, Aila, Mucukunda, Maharaja Janaka, Gadhi, Raghu, Ambarisa, Sagara, Gaya, Nahusa, Mandhata, Alarka, Satadhanva, Anu, Rantideva, Bhisma, Bali, Amurttaraya, Dilipa, Saubhari, Utanka, Sibi, Devala, Pippalada, Sarasvata, Uddhava, Parasara, Bhurisena, Vibhisana, Hanuman, Sukadeva Gosvami, Arjuna, Arstisena, Vidura, Srutadeva, etc. (43-45)

 

<02.07.47> Ovaj stih je stajao tu na ovaj nain (nije imao text prevoda???)

 

02.07.48 Brahma to Narada Muni

sadhryan niyamya yatayo yama-karta-hetim

jahyuh svarad iva nipana-khanitram indrah

sadhryak—artificial mental speculation or meditation; niyamya—controlling; yatayah—the mystics; yama-karta-hetim—the process of spiritual culture; jahyuh—are given up; svarat—fully independent; iva—as; nipana—well; khanitram—trouble for digging; indrah—the controlling demigod supplying rains.

In such a transcendental state there is no need of artificial control of the mind, mental speculation or meditation, as performed by the jnanis and yogis. One gives up such processes, as the heavenly King, Indra, forgoes the trouble to dig a well.

 

 

02.06.37-38 Brahma to Narada Muni

naham na yuyam yad-ritam gatim vidur

na vamadevah kim utapare surah

tan-mayaya mohita-buddhayas tv idam

vinirmitam catma-samam vicakshmahe

na—neither; aham—I; yuyam—all you sons; yat—whose; ritam—factual; gatim—movements; viduh—do know; na—nor; vamadevah—Lord Siva; kim—what; uta—else; apare—others; surah—demigods; tat—by His; mayaya—by the illusory energy; mohita—bewildered; buddhayah—with such intelligence; tu—but; idam—this; vinirmitam—what is created; ca—also; atma-samam—by dint of one's personal ability; vicakshmahe—observe.

Since neither Lord Siva nor you nor I could ascertain the limits of spiritual happiness, how can other demigods know it? And because all of us are bewildered by the illusory external energy of the Supreme Lord, we can see only this manifested cosmos according to our individual ability. (37)

 

 

yasyavatara-karmani

gayanti hy asmad-adayah

na yam vidanti tattvena

tasmai bhagavate namah

yasya—whose; avatara—incarnation; karmani—activities; gayanti—chant in glorification; hi—indeed; asmat-adayah—persons like us; na—do not; yam—whom; vidanti—know; tattvena—cent percent as He is; tasmai—unto Him; bhagavate—unto the personality of Godhead Shri Krishna; namah—respectful obeisances.

Let us offer our respectful obeisances unto that Supreme Personality of Godhead, whose incarnations and activities are chanted by us for glorification, though He can hardly be fully known as He is. (38)

 

10.90.47 Sukadeva Gosvami to Maharaja Pariksit

tirtham cakre nriponam yad ajani yadushu svah-sarit pada-shaucam

vidvit-snigdhah svarupam yayur ajita-para shrir yad-arthe ’nya-yatnah

yan-namamangala-ghnam shrutam atha gaditam yat-krito gotra-dharmah

krishnasyaitan na citram kshiti-bhara-haranam kala-cakrayudhasya

tirtham—sacred place of pilgrimage; cakre—made; nripa—O King (Pariknit); unam—lesser; yat—which (glories of Lord Krinna); ajani—He took birth; yadunu—among the Yadus; svah—of heaven; sarit—the river; pada—whose feet; shaucam—(the water) which washes; vidvit—enemies; snigdhah—and loved ones; svarupam—whose personal form; yayuh—attained; ajita—who is undefeated; para—and supremely perfect; shrih—the goddess of fortune; yat—whose; arthe—for the sake; anya—of others; yatnah—endeavor; yat—whose; nama—name; amangala—inauspiciousness; ghnam—which destroys; shrutam—heard; atha—or else; gaditam—chanted; yat—by whom; kritah—created; gotra—among the lines of descent (of various sages); dharmah—the religious principles; krinnasya—for Lord Krinna; etat—this; na—not; citram—wonderful; kniti—the earth’s; bhara—of the burden; haranam—the removal; kala—of time; cakra—the wheel; ayudhasya—whose weapon.

The heavenly Ganges is a holy place of pilgrimage because her waters wash Lord Krishna's feet. But when the Lord descended among the Yadus, His glories eclipsed the Ganges as a holy place. Both those who hated Krishna and those who loved Him attained eternal forms like His in the spiritual world. The unattainable and supremely self-satisfied goddess of fortune, for the sake of whose favor everyone else struggles, belongs to Him alone. His name destroys all inauspiciousness when heard or chanted. He alone has set forth the principles of the various disciplic successions of sages. What wonder is it that He, whose personal weapon is the wheel of time, relieved the burden of the earth?

 

10.02.26 Demigods to Krishna

satya-vratam satya-param tri-satyam

satyasya yonim nihitam ca satye

satyasya satyam rita-satya-netram

satyatmakam tvam sharanam prapannah

satya-vratam—the Personality of Godhead, who never deviates from His vow; satya-param—who is the Absolute Truth (as stated in the beginning of Shrimad-Bhagavatam, satyam param dhimahi); tri-satyam—He is always present as the Absolute Truth, before the creation of this cosmic manifestation, during its maintenance, and even after its annihilation; satyasya—of all relative truths, which are emanations from the Absolute Truth, Krishna; yonim—the cause; nihitam—entered; ca—and; satye—in the factors that create this material world (namely, the five elements—earth, water, fire, air and ether); satyasya—of all that is accepted as the truth; satyam—the Lord is the original truth; rita-satya-netram—He is the origin of whatever truth is pleasing (sunetram); satya-atmakam—everything pertaining to the Lord is truth (sac-cid-ananda: His body is truth, His knowledge is truth, and His pleasure is truth); tvam—unto you, O Lord; sharanam—offering our full surrender; prapannah—we are completely under Your protection.

O Lord, You never deviate from Your vow, which is always perfect because whatever you decide is always perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation ê creation, maintenance and annihilation ê You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore You are known as antaryami, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.

 

03.02.16 Uddhava to Vidura

 

mam khedayaty etad ajasya janma-

vidambanam yad vasudeva-gehe

vraje ca vaso 'ri-bhayad iva svayam

purad vyavatsid yad-ananta-viryah

mam—to me; khedayati—gives me distress; etat—this; ajasya—of the unborn; janma—birth; vidambanam—bewildering; yat—that; vasudeva-gehe—in the home of Vasudeva; vraje—in Vrndavana; ca—also; vasah—inhabitation; ari—enemy; bhayat—because of fear; iva—as if; svayam—Himself; purat—from Mathura Puri; vyavatsit—fled; yat—one who is; ananta-viryah—unlimitedly powerful.

When I think of Lord Krishna - how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathura in fear - all these bewildering incidents give me distress.

 

03.02.18-19 Uddhava to Vidura

ko va amushyanghri-saroja-renum

vismartum ishita puman vijighran

yo visphurad-bhru-vitapena bhumer

bharam kritantena tirashcakara

kah—who else; va—either; amushya—the Lord's; anghri—feet; saroja-renum—dust of the lotus; vismartum—to forget; ishita—may be able; puman—person; vijighran—smelling; yah—one who; visphurat—expanding; bhru-vitapena—by the leaves of the eyebrows; bhumeh—of the earth; bharam—burden; krita-antena—by death-blows; tirashcakara—executed.

Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Krishna has given the deathblow to those who were burdening the earth. (18)

 

 

drishta bhavadbhir nanu rajasuye

caidyasya krishnam dvishato 'pi siddhih

yam yoginah samsprihayanti samyag

yogena kas tad-viraham saheta

drishta—it has been seen; bhavadbhih—by your good self; nanu—of course; rajasuye—in the assembly of the rajasuya sacrifice performed by Maharaja Yudhishthira; caidyasya—of the King of Cedi (Sisupala); krishnam—unto Krishna; dvishatah—envying; api—in spite of; siddhih—success; yam—which; yoginah—the yogis; samsprihayanti—verily desire; samyak—fully; yogena—by performance of yoga; kah—who; tat—His; viraham—separation; saheta—can tolerate.

You have personally seen how the King of Cedi [Sisupala] achieved success in yoga practice, although he hated Lord Krishna. Even the actual yogis aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him? (19)

 

03.02.20 Uddhava to Vidura

tathaiva canye nara-loka-vira

ya ahave krishna-mukharavindam

netraih pibanto nayanabhiramam

parthastra-putah padam apur asya

tatha—as also; eva ca—and certainly; anye—others; nara-loka—human society; virah—fighters; ye—those; ahave—on the battlefield (of Kuruksetra); krishna—Lord Krishna's; mukha-aravindam—face like a lotus flower; netraih—with the eyes; pibantah—while seeing; nayana-abhiramam—very pleasing to the eyes; partha—Arjuna; astra-putah—purified by arrows; padam—abode; apuh—achieved; asya—of Him.

Certainly others who were fighters on the Battlefield of Kuruksetra were purified by the onslaught of Arjuna's arrows, and while seeing the lotuslike face of Krishna, so pleasing to the eyes, they achieved the abode of the Lord.

 

03.02.24 Uddhava to Vidura

manye 'suran bhagavatams tryadhishe

samrambha-margabhinivishta-cittan

ye samyuge 'cakshata tarkshya-putram

amse sunabhayudham apatantam

manye—I think; asuran—the demons; bhagavatan—great devotees; tri-adhishe—unto the Lord of the threes; samrambha—enmity; marga—by the way of; abhinivishta-cittan—absorbed in thought; ye—those; samyuge—in the fight; acakshata—could see; tarkshya-putram—Garuda, the carrier of the Lord; amse—on the shoulder; sunabha—the wheel; ayudham—one who carries the weapon; apatantam—coming forward.

I consider the demons, who are inimical toward the Lord, to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuda, the son of Tarksya [Kasyapa] and carrying the wheel weapon in His hand.

 

03.02.26 Uddhava to Vidura

tato nanda-vrajam itah

pitra kamsad vibibhyata

ekadasha samas tatra

gudharcih sa-balo 'vasat

tatah—thereafter; nanda-vrajam—cow pastures of Nanda Maharaja; itah—being brought up; pitra—by His father; kamsat—from Kamsa; vibibhyata—being afraid of; ekadasha—eleven; samah—years; tatra—therein; gudha-arcih—covered fire; sa-balah—with Baladeva; avasat—resided.

Thereafter, His father, being afraid of Kamsa, brought Him to the cow pastures of Maharaja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.

 

03.02.30-33 Uddhava to Vidura

prayuktan bhoja-rajena

mayinah kama-rupinah

lilaya vyanudat tams tan

balah kridanakan iva

prayuktan—engaged; bhoja-rajena—by King Kamsa; mayinah—great wizards; kama-rupinah—who could assume any form they liked; lilaya—in the course of the pastimes; vyanudat—killed; tan—them; tan—as they came there; balah—the child; kridanakan—dolls; iva—like that.

The great wizards who were able to assume any form were engaged by the King of Bhoja, Kamsa, to kill Krishna, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls. (30)

 

 

 

vipannan visha-panena

nigrihya bhujagadhipam

utthapyapayayad gavas

tat toyam prakriti-sthitam

vipannan—perplexed in great difficulties; visha-panena—by drinking poison; nigrihya—subduing; bhujaga-adhipam—the chief of the reptiles; utthapya—after coming out; apayayat—caused to drink; gavah—the cows; tat—that; toyam—water; prakriti—natural; sthitam—situated.

The inhabitants of Vrndavana were perplexed by great difficulties because a certain portion of the Yamuna was poisoned by the chief of the reptiles [Kaliya]. The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state. (31)

 

 

 

ayajayad go-savena

gopa-rajam dvijottamaih

vittasya coru-bharasya

cikirshan sad-vyayam vibhuh

ayajayat—made to perform; go-savena—by worship of the cows; gopa-rajam—the king of the cowherds; dvija-uttamaih—by the learned brahmanas; vittasya—of the wealth; ca—also; uru-bharasya—great opulence; cikirshan—desiring to act; sat-vyayam—proper utilization; vibhuh—the great.

The Supreme Lord, Krishna, desired to utilize the opulent financial strength of Maharaja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brahmanas. (32)

 

 

varshatindre vrajah kopad

bhagnamane 'tivihvalah

gotra-lilatapatrena

trato bhadranugrihnata

varshati—in pouring water; indre—by the King of heaven, Indra; vrajah—the land of cows (Vrndavana); kopat bhagnamane—having been in anger on being insulted; ati—highly; vihvalah—perturbed; gotra—the hill for the cows; lila-atapatrena—by the pastime umbrella; tratah—were protected; bhadra—O sober one; anugrihnata—by the merciful Lord.

O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vrndavana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. but the compassionate Lord Krishna saved them from danger with His pastime umbrella, the Govardhana Hill. (33)

 

03.03.01-04 Uddhava to Vidura

uddhava uvaca

tatah sa agatya puram sva-pitrosh

cikirshaya sham baladeva-samyutah

nipatya tungad ripu-yutha-natham

hatam vyakarshad vyasum ojasorvyam

uddhavah uvaca—Shri Uddhava said; tatah—thereafter; sah—the Lord; agatya—coming; puram—to the city of Mathura; sva-pitroh—own parents; cikirshaya—wishing well; sham—well-being; baladeva-samyutah—with Lord Baladeva; nipatya—dragging down; tungat—from the throne; ripu-yutha-natham—leader of public enemies; hatam—killed; vyakarshat—pulled; vyasum—dead; ojasa—by strength; urvyam—on the ground.

Shri Uddhava said: Thereafter Lord Krishna went to Mathura City with Shri Baladeva, and to please Their parents They dragged Kamsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength. (1)

 

 

sandipaneh sakrit proktam

brahmadhitya sa-vistaram

tasmai pradad varam putram

mritam panca janodarat

sandipaneh—of Sandipani Muni; sakrit—once only; proktam—instructed; brahma—all the Vedas with their different branches of knowledge; adhitya—after studying; sa-vistaram—in all details; tasmai—unto him; pradat—rewarded; varam—a benediction; putram—his son; mritam—who was already dead; panca jana—the region of the departed souls; udarat—from within.

The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sandipani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka. (2)

 

 

samahuta bhishmaka-kanyaya ye

shriyah savarnena bubhushayaisham

gandharva-vrittya mishatam sva-bhagam

jahre padam murdhni dadhat suparnah

samahutah—invited; bhishmaka—of King Bhismaka; kanyaya—by the daughter; ye—all those; shryah—fortune; sa-varnena—by a similar sequence; bubhushaya—expecting to be so; esham—of them; gandharva—in marrying; vrttya—by such a custom; misatam—carrying so; sva-bhagam—own share; jahre—took away; padam—feet; murdhni—on the head; dadhat—placed; suparnah—Garuda.

Attracted by the beauty and fortune of Rukmini, the daughter of King Bhismaka, many great princes and kings assembled to marry her. But Lord Krishna, stepping over the other hopeful candidates, carried her away as His own share, as Garuda carried away nectar. (3)

 

 

kakudmino 'viddha-naso damitva

svayamvare nagnajitim uvaha

tad-bhagnamanan api gridhyato jnan

jaghne 'kshatah shastra-bhritah sva-shastraih

kakudminah—bulls whose noses were not pierced; aviddha-nasah—pierced by the nose; damitva—subduing; svayamvare—in the open competition to select the bridegroom; nagnijitim—Princess Nagnijiti; uvaha—married; tat-bhagnamanan—in that way all who were disappointed; api—even though; gridhyatah—wanted; ajnan—the fools; jaghne—killed and wounded; akshatah—without being wounded; shastra-bhritah—equipped with all weapons; sva-shastraih—by His own weapons.

By subduing seven bulls whose noses were not pierced, the Lord achieved the hand of Princess Nagnajiti in the open competition to select her bridegroom. Although the Lord was victorious, His competitors asked the hand of the princess, and thus there was a fight. Well equipped with weapons, the Lord killed or wounded all of them, but He was not hurt Himself. (4)

 

03.03.05 Uddhava to Vidura

priyam prabhur gramya iva priyaya

vidhitsur arcchad dyutarum yad-arthe

vajry adravat tam sa-gano rushandhah

krida-mrigo nunam ayam vadhunam

priyam—of the dear wife; prabhuh—the Lord; gramyah—ordinary living being; iva—in the manner of; priyayah—just to please; vidhitsuh—wishing; arcchat—brought about; dyutarum—the parijata flower tree; yat—for which; arthe—in the matter of; vajri—Indra, the King of heaven; adravat tam—went forward to fight with Him; sa-ganah—with full strength; rusha—in anger; andhah—blind; krida-mrigah—henpecked; nunam—of course; ayam—this; vadhunam—of the wives.

Just to please His dear wife, the Lord brought back the parijata tree from heaven, just as an ordinary husband would do. But Indra, the King of heaven, induced by his wives [henpecked as he was], ran after the Lord with full force to fight Him.

 

03.03.06-9 Uddhava to Vidura

sutam mridhe kham vapusha grasantam

drishtva sunabhonmathitam dharitrya

amantritas tat-tanayaya shesham

dattva tad-antah-puram avivesha

sutam—son; mridhe—in the fight; kham—the sky; vapusha—by his body; grasantam—while devouring; drishtva—seeing; sunabha—by the Sudarsana wheel; unmathitam—killed; dharitrya—by the earth; amantritah—being prayed for; tat-tanayaya—to the son of Narakasura; shesham—that which was taken from; dattva—returning it; tat—his; antah-puram—inside the house; avivesha—entered.

Narakasura, the son of Dharitri, the earth, tried to grasp the whole sky, and for this he was killed by the Lord in a fight. His mother then prayed to the Lord. This led to the return of the kingdom to the son of Narakasura, and thus the Lord entered the house of the demon. (6)

 

 

tatrahritas ta nara-deva-kanyah

kujena drishtva harim arta-bandhum

utthaya sadyo jagrihuh praharsha-

vridanuraga-prahitavalokaih

tatra—inside the house of Narakasura;ahritah—kidnapped; tah—all those; nara-deva-kanyah—daughters of many kings; kujena—by the demon; drishtva—by seeing; harim—the Lord; arta-bandhum—the friend of the distressed; utthaya—at once got up; sadyah—then and there; jagrihuh—accepted; praharsha—joyfully; vrida—shyness; anuraga—attachment; prahita-avalokaih—by eager glances.

There in the house of the demon, all the princesses kidnapped by Narakasura at once became alert upon seeing the Lord, the friend of the distressed. They looked upon Him with eagerness, joy and shyness and offered to be His wives. (7)

 

 

asam muhurta ekasmin

nanagareshu yoshitam

sa-vidham jagrihe panin

anurupah sva-mayaya

asam—all those; muhurte—at one time; ekasmin—simultaneously; nana-agareshu—in different compartments; yoshitam—of the women; sa-vidham—with perfect rituals; jagrihe—accepted; panin—hands; anurupah—exactly to match; sva-mayaya—by His internal potency.

All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency. (8)

 

 

tasv apatyany ajanayad

atma-tulyani sarvatah

ekaikasyam dasha dasha

prakriter vibubhushaya

tasu—unto them; apatyani—offspring; ajanayat—begot; atma-tulyani—all like Himself; sarvatah—in all respects; eka-ekasyam—in each and every one of them; dasa—ten; dasa—ten; prakrteh—for expanding Himself; vibubhusaya—so desiring.

Just to expand Himself according to His transcendental features, the Lord begot in each and every one of them ten offspring with exactly His own qualities. (9)

 

03.03.10 Uddhava to Vidura

kala-magadha-shalvadin

anikai rundhatah puram

ajighanat svayam divyam

sva-pumsam teja adishat

kala—Kalayavana; magadha—the King of Magadha (Jarasandha); shalva—King Salva; adin—and others; anikaih—by the soldiers; rundhatah—being encircled; puram—the city of Mathura; ajighanat—killed; svayam—personally; divyam—transcendental; sva-pumsam—of His own men; tejah—prowess; adishat—exhibited.

Kalayavana, the King of Magadha and Salva attacked the city of Mathura, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men.

 

03.03.11-13 Uddhava to Vidura

shambaram dvividam banam

muram balvalam eva ca

anyamsh ca dantavakradin

avadhit kamsh ca ghatayat

 

shambaram—Sambara; dvividam—Dvivida; banam—Bana; muram—Mura; balvalam—Balvala; eva ca—as also; anyan—others; ca—also; dantavakra-adin—like Dantavakra and others; avadhit—killed; kan ca—and many others; ghatayat—caused to be killed.

Of kings like Sambara, Dvivida, Bana, Mura, Balvala and many other demons, such as Dantavakra, some He killed Himself, and some He caused to be killed by others [Shri Baladeva etc.] (11)

 

 

 

atha te bhratri-putranam

pakshayoh patitan nripan

cacala bhuh kurukshetram

yesham apatatam balaih

atha—thereafter; te—your; bhratri-putranam—of the nephews; pakshayoh—of both sides; patitan—killed; nripan—kings; cacala—shook; bhuh—the earth; kurukshetram—the Battle of Kuruksetra; yesham—of whom; apatatam—traversing; balaih—by strength.

Then, O Vidura, the Lord caused all the kings, both the enemies and those on the side of your fighting nephews, to be killed in the Battle of Kuruksetra. All those kings were so great and strong that the earth seemed to shake as they traversed the warfield. (12)

 

 

 

sa karna-duhshasana-saubalanam

kumantra-pakena hata-shriyayusham

suyodhanam sanucaram shayanam

bhagnorum urvyam na nananda pashyan

sah—He (the Lord); karna—Karna; duhshasana—Duhshasana; saubalanam—Saubala; kumantra-pakena—by the intricacy of ill advice; hata-shriya—bereft of fortune; ayusham—duration of life; suyodhanam—Duryodhana; sa-anucaram—with followers; shayanam—lying down; bhagna—broken; urum—thighs; urvyam—very powerful; na—did not; nananda—take pleasure; pashyan—seeing like that.

Duryodhana was bereft of his fortune and duration of life because of the intricacy of ill advice given by Karna, Duhsasan and Saubala. When he lay on the ground with his followers, his thighs broken although he was powerful, the Lord was not happy to see the scene. (13)

 

03.03.17-18 Uddhava to Vidura

uttarayam dhritah puror

vamshah sadhv-abhimanyuna

sa vai drauny-astra-samplushtah

punar bhagavata dhritah

uttarayam—unto Uttara; dhritah—conceived; puroh—of Puru; vamshah—descendant; sadhu-abhimanyuna—by the hero Abhimanyu; sah—he; vai—certainly; drauni-astra—by the weapon of Drauni, the son of Drona; samplushtah—being burnt; punah—again, for the second time; bhagavata—by the Personality of Godhead; dhritah—was protected.

The embryo of Puru's descendant begotten by the great hero Abhimanyu in the womb of Uttara, his wife, was burnt by the weapon of the son of Drona, but later he was again protected by the Lord. (17)

 

 

 

ayajayad dharma-sutam

ashvamedhais tribhir vibhuh

so 'pi kshmam anujai rakshan

reme krishnam anuvratah

ayajayat—made to perform; dharma-sutam—by the son of Dharma (Maharaja Yudhishthira); ashvamedhaih—by horse sacrifices; tribhih—three; vibhuh—the Supreme Lord; sah—Maharaja Yudhishthira; api—also; kshmam—the earth; anujaih—assisted by his younger brothers; rakshan—protecting; reme—enjoyed; krishnam—Krishna, the Personality of Godhead; anuvratah—constant follower.

The Supreme Lord induced the son of Dharma to perform three horse sacrifices, and Maharaja Yudhishthira, constantly following Krishna, the Personality of Godhead, protected and enjoyed the earth, assisted by his younger brothers. (18)

 

 

03.03.20 Uddhava to Vidura

snigdha-smitavalokena

vaca piyusha-kalpaya

caritrenanavadyena

shri-niketena catmana

snigdha—gentle; smita-avalokena—by a glance with a sweet smile; vaca—by words; piyusha-kalpaya—compared to nectar; caritrena—by character; anavadyena—without flaw; shri—fortune; niketena—residence; ca—and; atmana—by His transcendental body.

He was there in His transcendental body, the residence of the goddess of fortune, with His usual gentle and sweetly smiling face, His nectarean words and His flawless character.

 

 

10.90.49-50 Sukadeva Gosvami to Maharaja Pariksit

ittham parasya nija-vartma-riraknayatta-

lila-tanos tad-anurupa-vidambanani

karmani karma-kananani yaduttamasya

shruyad amunya padayor anuvrittim icchan

ittham—(described) in this manner; parasya—of the Supreme; nija—His own; vartma—path (of devotional service); riraknaya—with the desire of protecting; atta—who has assumed; lila—for pastimes; tanoh—various personal forms; tat—to each of these; anurupa—suitable; vidambanani—imitating; karmani—activities; karma—the reactions of material work; kananani—which destroy; yadu-uttamasya—of the best of the Yadus; shruyat—one should hear; amunya—His; padayoh—of the feet; anuvrittim—the privilege of following; icchan—desiring.

To protect the principles of devotional service to Himself, Lord Krishna, the best of the Yadus, accepts the pastime forms that have been glorified here in the Shrimad-Bhagavatam. One who desires to faithfully serve His lotus feet should hear of the activities He performs in each of these incarnations activities that suitably imitate those of the forms He assumes. Hearing narrations of these pastimes destroys the reactions to fruitive work. (49)

 

 

 

martyas tayanusavam edhitaya mukunda

shrimat-katha-shravana-kirtana-cintayaiti

tad dhama dustara-kritanta-javapavargam

gramad vanam kniti-bhujo ’pi yayur yad-arthah

martyah—a mortal; taya—by such; anusavam—constantly; edhitaya—increasing; mukunda—about Lord Krinna; shrimat—beautiful; katha—of the topics; shravana—by hearing; kirtana—chanting; cintaya—and meditating; eti—goes; tat—His; dhama—to the abode; dustara—unavoidable; krita-anta—of death; java—of the force; apavargam—the place of cessation; gramat—from one’s mundane home; vanam—to the forest; kniti-bhujah—kings (like Priyavrata); api—even; yayuh—went; yat—whom; arthah—for the sake of obtaining.

By regularly hearing, chanting and meditating on the beautiful topics of Lord Mukunda with ever-increasing sincerity, a mortal being will attain the divine kingdom of the Lord, where the inviolable power of death holds no sway. For this purpose, many persons, including great kings, abandoned their mundane homes and took to the forest. (50)

 

NAPOMENA: Na nekim mestima gde je n, treba da stoji sh, a ne nekim n ispravno stoji kako treba, to valja proveriti