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NITAAI-Veda.nyf > All Scriptures By Acharyas > Pancharatra > Garga Samhita > Canto Five

Canto Five

 

 

Chapter One

Kamsa-mantra

Advice to Kamsa

 

 

Text 1

 

 

shri-narada uvaca

vasudeva-sutam devam

     kamsa-canura-mardanam

devaki-paramanandam

     krishnam vande jagad-gurum

 

     shri-narada uvaca—Shri Narada said; vasudeva-sutam—the son of Vasudeva; devam—the Supreme Personality of Godhead; kamsa-canura-mardanam—who defeated Kamsa and Canura; devaki-paramanandam—who gave bliss to Devaki; krishnam—Shri Krishna; vande—I offer my respectful obeisances; jagad-gurum—tbe master of the universes.

 

 

     Shri Narada said: I offer my respectful obiesances to Shri Krishna, who is the Supreme Personality of Godhead, the master of the universes, the crusher of Kamsa and Canura, the son of Vasudeva, and the bliss of Devaki.

 

 

Text 2

 

 

shri-bahulashva uvaca

mathurayam kim caritram

     kritavan bhagavan mune

katham jaghana kamsakhyam

     etan me bruhi tattvatah

 

     shri-bahulashva uvaca—Shri Bahulashva said; mathurayam—in Mathura; kim—what?; caritram—pastimes; kritavan—did; bhagavan—the Supreme Personality of Godhead; mune—O sage; katham—how?; jaghana—killed; kamsakhyam—Kamsa; etan—this; me—to me; bruhi—please tell; tattvatah—in truth.

 

 

     Shri Bahulashva said: O sage, what pastimes did the Supreme Personality of Godhead enjoy in Mathura? How did He kill Kamsa? Please tell me this in truth.

 

Text 3

 

 

shri-narada uvaca

athaikadaham mathuram purim param

     vilokitum cagatavan nripeshvara

kartum param daitya-vadhodyamam hareh

     parasya sakshan manasa pranoditah

 

     shri-narada uvaca—Shri Narada said; atha—then; ekada—one day; aham—I; mathuram purim—to Mathura City; param—great; vilokitum—to see; ca—and; agatavan—went; nripeshvara—O king of kings; kartum—to do; param—great; daitya-vadhodyamam—killing of demons; hareh—of Lord Krishna; parasya—the Supreme Personality of Godhead; sakshan—directly; manasa—with a mind; pranoditah—sent.

 

 

     Shri Narada said: O king of kings, one day, inspired by Lord Krishna in my heart, I went to Mathura City both to see it and to arrange for Lord Krishna's pastime of killing many demons.

 

 

Text 4

 

 

simhasane ca prahrite purandarat

     sitatapatre cala-caru-camare

sthitam nripam kamsam uranga-duhsaham

     pravocam evam shrinu tat-prapujitah

 

     simhasane—on a throne; ca—and; prahrite—taken; purandarat—from Indra; sitatapatre—with a white parasol; cala—moving; caru—beautiful; camare—camaras; sthitam—situated; nripam—the king; kamsam—Kamsa; uranga—as a serpent; duhsaham—venemous; pravocam—I spoke; evam—thus; shrinu—please hear; tat-prapujitah—worshiped by him.

 

 

     After he had worshiped me, and as, fanned with beautiful camaras, he sat on a white-parasol throne stolen from Indra, I spoke to Kamsa, who was poisonous like a snake. Please hear what I said.

 

 

Text 5

 

 

yasodayah suta jata

     ya tvad-dhastad divam gata

devakyam krishna utpanno

     rohini-nandano balah

 

     yasodayah—of Yashoda; suta—the daughter; jata—born; ya—who; tvad-dhastat—by your hand; divam—to heaven; gata—gone; devakyam—in Devaki; krishna—Krishna; utpannah—born; rohini-nandanah—Rohini's son; balah—Balarama.

 

 

     The girl who fled to heaven from your hand was actually the daughter of Yashoda. Devaki actually had a son: Krishna, and Rohini also had a son: Balarama.

 

 

Text 6

 

 

sva-mitre nanda-raje ca

     nyastau putrau bhavad-bhayat

tavari rama-krishnau dvau

     vasudevena daitya-rat

 

     sva-mitre—with his friend; nanda-raje—King Nanda; ca—and; nyastau—placing; putrau—the two sons; bhavat—of you; bhayat—from fear; tava—of you; ari—the two enemies; rama—Balarama; krishnau—and Krishna; dvau—both; vasudevena—by King Vasudeva; daitya-rat—O king of the demons.

 

 

     O king of the demons, afraid of what you might do to them, Vasudeva placed his sons, Krishna and Balarama, who are your enemies, under the care of his friend Nanda Maharaja.

 

 

Text 7

 

 

putanadya hy arishtanta

     daitya ye tvad-balotkatah

yabhyam hata vanoddeshe

     te mrityu tau smritau kila

 

     putanadya—beginning weith Putana; hy—indeed; arishtanta—ending with Arista; daitya—demons; ye—who; tvat—of you; balotkatah—having great strength;  yabhyam—by whom; hata—killed; vanoddeshe—in the forest; te—they; mrityu—deaths; tau—They; smritau—considered; kila—indeed.

 

 

     In the forest these two boys killed the host of very powerful demons, beginning with Putana and ending with Arishta, that you sent there. Those two boys are like death personified.

 

 

Text 8

 

 

evam ukto bhoja-patih

     krodhac calita-vigrahah

jagraha nishitam khadgam

     shaurim hantum sabha-tale

 

     evam—thus; uktah—addressed; bhoja-patih—the king of the Bhojas; krodhac—angrily; calita-vigrahah—his body trembling; jagraha—grabbed; nishitam—a sharp; khadgam—sword; shaurim—Vasudweva; hantum—to kill; sabha-tale—in the assembly.

 

 

     When he heard these words, Kamsa trembled with anger. He grabbed a sharp sword to kill Vasudeva in the royal assembly.

 

 

Text 9

 

 

maya nivaritah so 'pi

    vistritair nigadair dridhaih

baddhva tam bharyaya sardham

     karagare rurodha ha

 

     maya—by me; nivaritah—forbidden; sah—he; api—also; vistritaih—with great; nigadaih—chains; dridhaih—firm; baddhva—binding; tam—him; bharyaya—with his wife; sardham—with; karagare—into a prison cell; rurodha—locked up; ha—indeed.

 

 

     When I forbade him to do that, with great chains he tightly bound Vasudeva and his wife, and locked them in a prison cell.

 

Text 10

 

 

ity uktva tam mayi gate

     keshinam daitya-pungavam

rama-krishna-vadharthaya

     preshayam asa daitya-rat

 

     ity—thus; uktva—speaking; tam—to him; mayi—in me; gate—gone; keshinam—toKesi; daitya-pungavam—the best of demons; rama-krishna—Krishna and Balarama; vadharthaya—to kill; preshayam asa—sent; daitya-rat—the king of demons.

 

 

     I spoke to Kamsa and then I left. When I was gone Kamsa sent the great demon Kesi to kill Krishna and Balarama.

 

 

Text 11

 

 

canuradin samahuya

     maha-matram dvipasya ca

karya-bhara-karal lokan

     prahedam bhoja-rad bali

 

     canuradin—headed by Canmura; samahuya—calling; maha-matram—the elephant trainer; dvipasya—of the elephant; ca—and; karya-bhara-karan—servants; lokan—people; praha—said; idam—this; bhoja-rad—Kamsa; bali—powerful Kamsa.

 

 

     Calling together his many servants, headed by Canura and his elephant-trainer, Kamsa spoke to them the following words.

 

 

Text 12

 

 

kamsa uvaca

he kuta he toshalaka

     he canura maha-bala

rama-krishnau ca me mrityu

     darshitau naradena tu

 

     kamsa—Kamsa; uvaca—said; he—O; kuta—Kuta; he—O; toshalaka—Tosala; he—O; canura—Canura; maha-bala—very powerful; rama—Balarama; krishnau—and Krishna; ca—and; me—my; mrityu—death; darshitau—revealed; naradena—by Narada; tu—indeed.

 

 

     Kamsa said: O Kuta, O Toshala, O powerful Canura, Narada Muni has reveled to me that Krishna and Balarama are destined to kill me.

 

 

Text 13

 

 

bhavadbhir iha sampraptau

     hanyetam malla-lilaya

malla-bhumim ca samyuktam

     kurutashu shubhavaham

 

     bhavadbhih—by you; iha—here; sampraptau—attained; hanyetam—should be killed; malla-lilaya—in wrestling games; malla-bhumim—the wrestling arena; ca—and; samyuktam—with; kuruta—should do; ashu—at once; shubhavaham—auspicious.

 

 

     When They come here you should kill Them in the wrestling games. In this way you will bring auspiciousness to our wrestling arena.

 

 

Text 14

 

 

dvipam kuvalayapidam

     ranga-dvari madotkatam

prasthapya tena hantavyau

     maha-matra mahahitau

 

     dvipam—the elephant; kuvalayapidam—Kuvalayapida; ranga-dvari—at the gate; madotkatam—maddened; prasthapya—placing; tena—by it; hantavyau—will be killed; maha-matra—O elephant trainer; mahahitau—my two enemies.

 

 

     O elephant-trainer, placed the enraged elephant Kuvalayapida at the gateway and it will kill my two enemies.

 

 

Text 15

 

 

caturdashyam tu kartavyo

     dhanur-yagah prashantaye

amavasya-dine loka

     malla-yuddham bhaved iha

 

     caturdashyam—on Caturdasi; tu—indeed; kartavyah—will be; dhanur-yagah—the Dhanur-yajna; prashantaye—to pacify; amavasya-dine—on the new-moon day; loka—O people; malla-yuddham—wrestling match; bhavet—will be; iha—here.

 

 

     O people, to ensure that there is peace in our land, on the fourteenth day of the moon we will celebrate a Dhanur-yajna ritual. Then, on the new-moon day we will celebrate a festival of wrestling matches.

 

 

Text 16

 

 

shri-narada uvaca

ity uktva sva-janan kamso

     'kruram ahuya sa-tvaram

rahasi praha rajendra

     mantram mantri-jana-priyam

 

     shri-narada uvaca—Shri Narada said; ity—thus; uktva—speaking; sva-janan—to his people; kamsah—Kamsa; akruram—Akrura; ahuya—calling; sa-tvaram—at once; rahasi—in private; praha—said; rajendra—O king of kings; mantram—advice; mantri-jana-priyam—dear to the counselors.

 

 

     Shri Narada said: O king of kings, after speaking these words to his people, Kamsa called for Akrura and in private gave the following counsel, a counsel that  168pleased Akrura, the wisest of counselors.

 

 

Text 17

 

 

kamsa uvaca

bho bho dana-pate mantrin

     chrinu me paramam vacah

gaccha nanda-vrajam pratah

     kuru karyam maha-mate

 

     kamsa uvaca—Kamsa said; bhah—O; bhah—O; dana-pate—best of the generous persons; mantrin—O counselor; chrinu—please hear; me—of me; paramam—great; vacah—words; gaccha—go; nanda-vrajam—to Nanda's Vraja; pratah—in the morning; kuru—do; karyam—duty; maha-mate—O noble-hearted one.

 

 

     Kamsa said: O counselor, O best of the generous, please hear my noble words. In the morning you should go to Nanda's Vraja. O noble-hearted one, then you should execute the mission I give to you.

 

 

Text 18

 

 

asate tatra me shatru

     vasudeva-sutau kila

darshitau naradenapi

     deva-devarshina bhrisham

 

     asate—arrived; tatra—there; me—my; shatru—two enemies; vasudeva-sutau—the two sons of Vasudeva; kila—indeed; darshitau—revealed; naradena—By Narada; api—also; deva-devarshina—the sage of the demigods; bhrisham—greatly.

 

 

     My two enemies, the sons of Vasudeva, have gone there. Devarshi Narada revealed that to me.

 

 

Text 19

 

 

sopayanair gopa-ganair

     nanda-rajadibhih saha

mathura-darshana-mishad

     rathenanaya mam ciram

 

     sa-upayanaih—with giftsd; gopa-ganaih—with the gopas; nanda-rajadibhih—hgeaded by King Nanda; saha—with; mathura-darshana-mishat—on the pretext of seeing Mathura; rathena—by chariot; anaya—vring; mam—to me; ciram—at once.

 

 

     One pretext of bringing Them to see Mathura City bring, accompanied by King Nanda and the gopas bearing gifts, the two of Them to me at once.

 

 

Text 20

 

 

dvipena va maha-mallair

     ghatayishyami tau shishu

tat-pashcan nanda-rajam ca

     vasudeva-sahayakam

 

     dvipena—with the elephant; va—or; maha-mallaih—by the great wretslers; ghatayishyami—I will kill; tau—Them; shishu—the boys; tat-pashcan—after that; nanda-rajam—King Nanda; ca—and; vasudeva-sahayakam—Vasudeva's friend.

 

 

     I will have the two boys killed, either by the elephant Kuvalayapida, or by the great wrestlers, and then I will kill Vasudeva's friend Nanda Maharaja.

 

 

Text 21

 

 

vrishabhanu-varam pashcan

     nava-nandopanandakan

pashcac chaurim hanishyami

     devakam tat-sahayakam

 

     vrishabhanu-varam—Vrishabhanu; pashcan—then; nava-nandopanandakan—the nine Nandas and Upanandas; pashcac—then; chaurim—Vasudeva; hanishyami—I will kill; devakam—Devaka; tat-sahayakam—his friend.

 

 

     Then I will kill King Vrishabhanu, and then the nine Nandas and Upanandas, and then Vasudeva, and then Vasudeva's friend Devaka.

 

 

Text 22

 

 

ugrasenam ca pitaram

     vriddham rajya-samutsukam

tat-pashcad yadavan sarvan

     hanishyami na samshayah

 

     ugrasenam—Ugrasenba; ca—and; pitaram—father; vriddham—old; rajya-samutsukam—still eager to rule his kingdom; tat-pashcat—after that; yadavan—the Yadavas; sarvan—all; hanishyami—I will jkill; na—no; samshayah—doubt.

 

 

     Then I will kill my old father, who still yearns to rule his kingdom, and then I will kill all the Yadavas. Of this there is no doubt.

 

 

Text 23

 

 

ete deva-ganah sarve

     jata mantrin mahi-tale

shakunir me maha-mitro

     bali candravati-patih

 

     ete—the; deva-ganah—demigods; sarve—all; jata—born; mantrin—O counselor; mahi-tale—on the earth; shakunih— me maha-mitro bali candravati-patih

 

 

     O counselor, all the demigods are now born on the earth. Still, Shakuni, the powerful king of Canravati, is my great friend.

 

 

Text 24

 

 

bhuta-santapano hrishto

     vrikah shambara eva ca

kalanabho mahanabho

     harishmashrus tathaiva ca

 

     bhutasantapanah—Bhutasantapana; hrishtah—Hrishta; vrikah—Vrika; shambara—Shambara; eva—indeed; ca—and; kalanabhah——Kalanabha; mahanabhah—Mahanabho; harishmashruh—Harishmashru; tatha—so; eva—indeed; ca—and.

 

 

     Bhutasantapana, Hrishta, Vrika, Shambara, Kalanabha, Mahanabha, and Harishmashru are also my friends.

 

 

Text 25

 

 

ete mitrani me santi

     mad-artham pranada balat

shvashuro 'pi jarasandho

     dvivido me sakha smritah

 

     ete—they; mitrani—friends; me—my; santi—are; mad-artham—for my sake; pranada—giving their lives; balat—forcibly; shvashurah—father-in-law; api—even; jarasandhah—Jarasandha; dvividah—Dvivido; me—my; sakha—friend; smritah—is considered.

 

 

     They are all my friends. They would give up their lives for my sake. Jarasandha is my father-in-law. Dvivida is also my friend.

 

 

Text 26

 

 

banasurash ca narako

     mayy eva krita-sauhridah

ete sarvam mahim jitva

     baddhva devan sa-vasavan

 

     banasurah—Banasura; ca—and; narakah—Naraka; mayy—in me; eva—indeed; krita-sauhridah—become friends; ete—theye; sarvam—all; mahim—the earth; jitva—conquering; baddhva—binding; devan—the demigods; sa-vasavan—with Indra.

 

 

     Banasura and Narakasura are also my friends. My friends will counquer all the worlds. They will put Indra and the demigods in chains.

 

 

Text 27

 

 

kshiptva meru-guha-durge

     kuveram dravya-nayakam

trailokya-rajyam tu sada

     karishyanti na samshayah

 

     kshiptva—throwing; meru-guha-durge—in a fortress-cave in Mount Meru; kuveram—Kuvera; dravya-nayakam—the treasurer; trailokya—of the three worlds; rajyam—the kingdom; tu—indeed; sada—always; karishyanti—will do; na—no; samshayah—doubt.

 

 

     They will imprison the heavenly treasurer Kuvera in a cave on Mount Meru. They will rule the three worlds. Of this there is no doubt.

 

 

Text 28

 

 

kavinam tvam kavir iva

     giram gishpati-vad bhuvi

etat karyam ca kartavyam

     tvaya dana-pate tvaram

 

     kavinam—of wise men; tvam—you; kavih—the wisest; iva—as if; giram—of words; gishpati-vat—like Brihaspati; bhuvi—on the earth; etat—this; karyam—mission; ca—and; kartavyam—should be done; tvaya—by you; dana-pate—O generous one; tvaram—at once.

 

 

     You are the wisest of wise men. In this world you are eloquent like Brihaspati. O generous one, please execute this mission at once.

 

 

Text 29

 

 

shri-akrura uvaca

tvaya krito yadu-pate

     manoratha-maharnavah

daivecchayayam bhavati

     goshpadam tad vinarnavah

 

     shri-akrura uvaca—Shri Akrura said; tvaya—by you; kritah—done; yadu-pate—O king of the Yadavas; manoratha-maharnavah—a great ocean of desires; daiva—of destiny; icchaya—by the desire; ayam—this; bhavati—is; goshpadam—a cow's hoofprint; tat—that; vina—without; arnavah—an ocean.

 

 

     Shri Akrura said: O king of the Yadavas, you have a great ocean of desires. If destiny wishes, you will cross that ocean as one crosses a the puddle in a cow's hoofprint. If destiny does not wish, your desires will remain an impassable ocean.

 

 

Text 30

 

 

kamsa uvaca

visrijya daivam kurute balishtho

     daivam samashritya hi nirbalash ca

kalatmanor nitya-gayo prabhavan

     nirakulas tishthatu karma-yogi

 

     kamsa uvaca—Kamsa said; visrijya—rejecting; daivam—destiny; kurute—does; balishthah—a strong man; daivam—destiny; samashritya—takign shelter; hi—indeed; nirbalash—the weak; ca—and; kala—of time; atmanoh—and the Supersoul; nitya-gayah—always going; prabhavan—by the power; nirakulah—free from troubles; tishthatu—stands; karma-yogi—a karma-yogi.

 

 

     Kamsa said: A strong man rejects destiny. He makes his own destiny. Only the weak lean on destiny. Protected by the power of his own work, a strong man is never troubled by eternal time and the eternal Supersoul.

 

 

Text 31

 

 

shri-narada uvaca

evam uktva mantri-varam

     samutthaya sabha-sthalat

kincit prakupitah kamsah

     shanair antah-puram yayau

 

     shri-narada uvaca—Shri Narada said; evam—thus; uktva—saying; mantri-varam—to the great counselor; samutthaya—rising; sabha-sthalat—from the assembly; kincit—somewhat; prakupitah—angry; kamsah—Kamsa; shanaih—slowly; antah-puram—to the inner part of the palace; yayau—went.

 

 

     Shri Narada said: After speaking these words to his counselor, agitated Kamsa stood up, left the room, and slowly walked to the inner rooms of the palace.

.pa

 

 

 

 

Chapter Two

Keshi-vadha

The Killing of Keshi

 

 

Text 1

 

 

shri-narada uvaca

atah keshi maha-daityo

     haya-rupi madotkatah

etya vrindavanam ramyam

     jagarja ghanavad bali

 

     shri-narada uvaca—Shri Narada said; atah—then; keshi—Kesi; maha-daityah—the great demon; haya-rupi—in the form of a horse; madotkatah—wild; etya—going; vrindavanam—to Vrindavana; ramyam—beautiful; jagarja—neighed; ghanavat—like a cloud; bali—powerful.

 

 

     Shri Narada said: Then the powerful and ferocious demon Keshi assumed the form of a wild horse. Neighing like thunder, he entered beautiful Vrindavana.

 

Text 2

 

 

yasya pada-pratadena

     nipetuh shakhino dridhah

puccha-ghatena gagane

     khandam khandam yayur ghanah

 

     yasya—of whom; pada-pratadena—by the steps; nipetuh—fell; shakhinah—the trees; dridhah—solid; puccha—of the tial; ghatena—by the swishing; gagane—in the sky; khandam khandam—broken apart; yayuh—went; ghanah—the clouds.

 

 

     His footsteps made the great trees fall. The swishing of his tail broke apart the clouds in the sky.

 

 

Text 3

 

 

tam vikshya duhsaha-javam

     gopa-gopi-gana bhrisham

bhayatura maithilendra

     shri-krishnam saranam yayuh

 

     tam—him; vikshya—seeing; duhsaha-javam—running with unstoppable speed; gopa-gopi-gana—the gopas and gopis; bhrisham—greatly; bhayatura—afraid; maithilendra—O king of Mithila; shri-krishnam—to Shri Krishna; saranam—for shelter; yayuh—went.

 

 

     When they saw him fiercely charge at them, the terrified gopas and gopis ran to Shri Krishna for shelter.

 

 

Text 4

 

 

ma bhaishtety abhayam dattva

     bhagavan vrijinardanah

katau pitambaram baddhva

     hantum daityam pracakrame

 

     ma—don't; bhaishta—be afraid; iti—thus; abhayam—fearlessness; dattva—giving; bhagavan—the Lord; vrijinardanah—the deliverer from miseries; katau—at His waist; pitambaram—the yellow garment; baddhva—tying; hantum—to kill; daityam—the demon; pracakrame—went.

 

 

     Saying, "Don't be afraid", the Lord removed their fears. Then, tightening the yellow sash at His waist, the Supreme Lord, the deliverer from troubles, went to kill the demon.

 

 

Text 5

 

 

harim pashcima-padabhyam

     santatada mahasurah

calayan prithivim rajan

     nadayan vyoma-mandalam

 

     harim—Krishna; pashcima-padabhyam—with his hind legs; santatada—hit; mahasurah—the great demon; calayan—shaking; prithivim—the ground; rajan—O king; nadayan—neighing; vyoma-mandalam—the circle of the sky.

 

 

     O king, then, shaking the ground, and making the sky echo with his neighing, with his hind legs the great demon kicked Lord Krishna.

 

 

Text 6

 

 

grihitva padayor daityam

     bhramayitva bhujena khe

cikshepa yojanam krishno

     vatah padmam ivoddhritam

 

     grihitva—grabbing; padayoh—of the legs; daityam—the demon; bhramayitva—whrling around; bhujena—with an arm; khe—into the sky; cikshepa—threw; yojanam—eight miles; krishnah—Krishna; vatah—wind; padmam—a lotus flower; iva—like; uddhritam—uprooted.

 

 

     Grabbing the demon's legs and whirling him around and around, with one arm Lord Krishna threw the demon eight miles into the sky as a great wind uproots and throws a lotus flower.

 

 

Text 7

 

 

punar agatavan so 'pi

     krodha-purita-vigrahah

pucchena shri-harim devam

     santatada vrajangane

 

     punah—again; agatavan—come; sah—he; api—also; krodha-purita-vigrahah—filled with angfer; pucchena—with his tail; shri-harim—Lord Krishna; devam—the Lord; santatada—hit; vrajangane—in the courtyard of Vraja.

 

 

     Filled with anger, the demon returned to the courtyards of Vraja and with his tail violently struck Lord Krishna.

 

Text 8

 

 

pucche grihitva tam krishno

     bhramayitva bhujaujasa

yojananam shatam rajan

     cikshepa gagane balat

 

     pucche—the tail; grihitva—grabbing; tam—him; krishnah—Krishna; bhramayitva—whirling; bhujaujasa—with the power ofHis arms; yojananam—eight miles; shatam—a hundred; rajan—O king; cikshepa—threw; gagane—into the sky; balat—forcibly.

 

 

     Grabbing that tail, and whirling the demon around and around, with the strength of His arms Lord Krishna threw him eighty miles into the sky.

 

 

Text 9

 

 

akashat patitah so 'pi

     kincid vyakula-manasah

samutthaya punar daityo

     jagarja ghanavad bali

 

     akashat—from the sky; patitah—fallen; so 'pi—he; kincit—somewhat; vyakula-manasah—agitated at heart; samutthaya—standing up; punah—again; daityah—the demon; jagarja—neighed; ghanavat—like a cloud; bali—powerful;

 

 

     When he fell from the sky, the powerful demon was somewhat disturbed at heart. Standing up again, he neighed like thunder.

 

 

Text 10

 

 

sata vidhunvan romani

     balam khe calayan muhuh

mahim vidarayan padair

     utpapata hareh purah

 

     sata—mane; vidhunvan—shaking; romani—the hairs; balam—tail; khe—in the sky; calayan—moving; muhuh—again and again; mahim—the earth; vidarayan—breaking; padaih—with hooves; utpapata—jumped; hareh—Lord Krishna; purah—in front of.

 

 

     Shaking his mane, swishing his tail in the sky, and breaking the ground with his hooves, the demon-horse jumped before Lord Krishna.

 

 

Text 11

 

 

tatada mushtina tam vai

     bhagavan madhusudanah

tasya mushti-praharena

     murcchito ghatika-dvayam

 

     tatada—hit; mushtina—with a fist; tam—him; vai—indeed; bhagavan—the Lord; madhusudanah—Krishna; tasya—of Him; mushti-praharena—by the puch; murcchitah—unconscious; ghatika-dvayam—for an hour.

 

 

     Then Lord Krishna punched him, and the demon was unconscious for an hour.

 

 

Text 12

 

 

mastakena galoddeshe

     samudhritya harim hayah

bhu-mandalad utpapata

     gagane laksha-yojanam

 

     mastakena—by the head; galoddeshe—on the neck; samudhritya—grabbing; harim—Lord Krishna; hayah—the horse; bhu-mandalat—from the earth; utpapata—threw; gagane—into the sky; laksha-yojanam—800,000 miles.

 

 

     Then, grabbing His neck, the demon-horse pulled Lord Krishna eight hundred thousand miles into the sky.

 

 

Text 13

 

 

tayor yuddham abhud ghoram

     gagane prahara-dvayam

padair dadbhih satabhish ca

     puccha-tikshna-khurair nripa

 

     tayoh—of them; yuddham— battle; abhut—was; ghoram—horrible; gagane—in the sky; prahara-dvayam—for six hours; padaih—with feet; dadbhih—with teeth; satabhish—with mane; ca—and; puccha—tail; tikshna-sharp; khuraih—razor; nripa—O king.

 

 

     For six hours they fought fiercely. With his hooves, teeth, mane, and the sharp razor of his tail, the demon-horse attacked the Lord.

 

 

Text 14

 

 

grihitva tam harir dorbhyam

     bhramayitva tv itas tatah

akashat patayam asa

     kamandalum ivarbhakah

 

     grihitva—grabbing; tam—him; harih—Lord Krishna; dorbhyam—with both arms; bhramayitva—whirling around; tv—indeed; itas tatah—herew and there; akashat—from the sky; patayam asa—threw; kamandalum—a kamandalu; iva—like; arbhakah—a child.

 

 

     Suddenly grabbing him, and whirling him around and around, with both arms Lord Krishna threw the demon to the earth as a child throws a kamandalu.

 

 

Text 15

 

 

bhujam praveshayam asa

     tan-mukhe bhagavan harih

tasyodare gato bahur

     vavridhe rogavad bhrisham

 

     bhujam—His arm; praveshayam asa—inserting; tan-mukhe—in the demon's mouth; bhagavan—Lord; harih—Krishna; tasyodare—in his belly; gatah—wnet; bahuh—the arm; vavridhe—expanded; rogavat—like a disease; bhrisham—greatly.

 

 

     Then Lord Krishna thrust His arm in the demon's mouth. Pushed into the demon's belly, the arm expanded like an incurable disease.

 

 

Text 16

 

 

tada tu lendam kritavan

     ruddha-vayur mahasurah

khandi-bhutodarah sadyo

     mamara haya-rupa-dhrik

 

     tada—then; tu—indeed; lendam—stool; kritavan—passing; ruddha-vayuh—his life-breath stopped; mahasurah—the great demon; khandi-bhutodarah—his stomach broken; sadyah—at once; mamara—died; haya-rupa-dhrik—having the form of a horse.

 

 

     Then, passing stool and urine, his life breath stopped, and his stomach broken by Lord Krishna's arm, the horse-demon suddenly died.

 

 

Text 17

 

 

dehad vinirgatah sadyo

     mukuti kundalanvitah

divya-rupa-dharam krishnam

     pranjalih prananama ha

 

     dehat—from the body; vinirgatah—come; sadyah—suddenly; mukuti—crowned; kundalanvitah—decorated with earrings; divya-rupa—a splendid form; dharam—manifesting; krishnam—to Lord Krishna; pranjalih—with folded hands; prananama—bowed down; ha—certainly.

 

 

     From the demon's body suddenly emerged a being wearing a crown and earrings. With folded hands he bowed down before glorious Lord Krishna.

 

 

Text 18

 

 

shri-kumuda uvaca

shakrasyanucaro 'ham vai

     kumudo nama madhava

tejasvi rupavan viro

     jishnush chatra-bhramim dadhan

 

     shri-kumuda uvaca—Shri Kumuda said; shakrasya—of Indra; anucarah—a follower; aham—I am; vai—indeed; kumudah—Kumuda; nama—named; madhava—O Krishna; tejasvi—powerful and splendid; rupavan—handsome; virah—heroic; jishnuh—glorious; chatra-bhramim—the parasol; dadhan—holding.

 

 

     Shri Kumuda said: O Lord Krishna, my name is Kumuda and I am a servant of King Indra. I am powerful, handsome, heroic, and glorious. I carry Indra's parasol.

 

 

Text 19

 

 

vritrasura-vadhe purvam

     brahma-hatya-prashantaye

yajnam cakara nakesho

     vajimedham kratuttamam

 

     vritrasura—of Vritrasura; vadhe—in the killing; purvam—previously; brahma-hatya-prashantaye—to become free of the sin of killing a brahmana; yajnam—a yajna; cakara—did; nakeshah—Indra; vajimedham—vajimedha; kratuttamam—the best of yajnas.

 

 

     When Vritrasura was killed, to become free of the sin of killing a brahmana, Indra performed an ashvamedha-yajna, the best of sacrifices.

 

 

Text 20

 

 

ashvamedha-hayam shubhram

     shyama-karnam mano-javam

tam arurukshur dushto 'ham

     corayitva talam gatah

 

     ashvamedha-hayam—the ashvamedha horse; shubhram—handsome; shyama-karnam—with black ears; mano-javam—running as fast as the mind; tam—that; arurukshuh—wishing to ride; dushtah—wicked; aham—I; corayitva—stealing; talam—to Talaloka; gatah—went.

 

 

     Yearning to ride it, I stole the splendid sacrificial horse, which had one black ear and ran as fast as the mind, and went to Talaloka.

 

 

Text 21

 

 

tato marud-ganair nitam

     pasha-baddham maha-khalam

sashapa mam balaratis

     tvam raksho bhava durmate

 

     tatah—from there; marud-ganaih—by the Maruts; nitam—brought; pasha-baddham—bound with ropes; maha-khalam—a great iffender; sashapa—cursed; mam—me; balaratih—Indra, the enemy of Bala; tvam—you; rakshah—a raksasa; bhava—become; durmate—O wicked one.

 

 

     The Maruts bound me with ropes and brought me back. Indra cursed me, "Wretch! Become a demon!

 

 

Text 22

 

 

hayakritis te sambhuyad

     bhumau manvantara-dvayam

tac-chapad adya mukto 'ham

     sadyas tvat-sparshanat prabho

 

     hayakritih—the form of a horse; te—of you; sambhuyat—will be; bhumau—on the earthj; manvantara-dvayam—for two manvantaras; tac-chapat—from that curse; adya—today; muktah—freed; aham—I am; sadyah—at once; tvat-sparshanat—by Your touch; prabhah—O Lord.

 

 

     "For two manvantaras you will have a horse's form on the earth." O Lord, today Your touch has freed me from that curse.

 

 

Text 23

 

 

kinkaram kuru mam deva

     tvad-anghrau lagna-manasam

namas tubhyam bhagavate

     sarva-lokaika-sakshine

 

     kinkaram—a servant; kuru—please make; mam—me; deva—O Lord; tvad-anghrau—at Your feet; lagna-manasam—the mind is placed; namah—obeisances; tubhyam—to You; bhagavate—the Supreme Personality of Godhead; sarva-lokaika-sakshine—the sole witness of all.

 

 

     O Lord please make me Your servant. My heart is fixed on Your feet. I offer my respectful obeisances to You, the Supreme Personality of Godhead, the Supersoul who is the witness of all.

 

 

Text 24

 

 

shri-narada uvaca

pradakshini-kritya harim pareshvaram

     vimanam aruhya mahojjvalam param

vaikunthalokam kumudo yayau tvaram

     virajayan maithila mandalam disham

 

     shri-narada uvaca—Shri Narada said; pradakshini-kritya—circumambulating; harim—Lord Krishna; pareshvaram—the Supreme Personality of Godhead; vimanam—an airplane; aruhya—climbing; mahojjvalam—very glorious; param—transcendental; vaikunthalokam—Vaikunthaloka; kumudah—Kumuda; yayau—went; tvaram—at once; virajayan—filling with light; maithila—O king of Mithila; mandalam—the circle; disham—of the directions.

 

 

     Shri Narada said: O king of Mithila, after circumambulating Lord Krishna, the Supreme Personality of Godhead, Kumuda entered a celestial airplane and at once flew to Vaikunthaloka, filling the circle of the directions with light as he went.

.pa

 

 

 

 

Chapter Three

Akruragamana

Akrura's Arrival

 

 

Text 1

 

 

shri-narada uvaca

akruro ratham aruhya

     kartum karyam nripasya vai

praharshito maithilendra

     prayayau nanda-gokulam

 

     shri-narada uvaca—Shri Narada said; akrurah—Akrura; ratham—a chariot; aruhya—climbing; kartum—to do; karyam—the mission; nripasya—of the king; vai—indeed; praharshitah—joyful; maithilendra—O king of Mithila; prayayau—went; nanda-gokulam—to Nanda's Gokula.

 

 

     Shri Narada said: O king of Mithila, happy to execute King Kamsa's mission, Akrura climbed on a chariot and went to Nanda's Gokula.

 

 

Text 2

 

 

param bhaktim hy upagatah

     shri-krishne purushottame

evam vicarayan buddhya

     pathi gacchan maha-matih

 

     param—supreme; bhaktim—devotion; hy—indeed; upagatah—attained; shri-krishne—for Shri Krishna; purushottame—the Supreme Personality of Godhead; evam—thus; vicarayan—thinking; buddhya—with intelligence; pathi—on the road; gacchan—going; maha-matih—the noble-hearted one.

 

 

     As he traveled on the road, noble-hearted Akrura meditated on Shri Krishna, the Supreme Personality of Godhead. He was filled with devotion for the Lord.

 

 

Text 3

 

 

shri-akrura uvaca

kim bharate va sukritam kritam maya

     nishkaranam danam alam kratuttamam

tirthatanam va dvija-sevanam shubham

     yenadya drakshyami harim pareshvaram

 

     shri-akrura uvaca—Shri Akrura said; kim—what; bharate—in Bharata-varsa; va—or; sukritam—pious deed; kritam—done; maya—by me; nishkaranam—causeless; danam—gift; alam—great; kratuttamam—the best of yajnas; tirthatanam—pilgrimage; va—or; dvija-sevanam—serving the brahmanas; shubham—beautiful; yena—by which; adya—today; drakshyami—I will see; harim—Lord Krishna; pareshvaram—the Supreme Personality of Godhead.

 

 

     Shri Akrura said: How many pious deeds did I perform in the sacred land of Bharata-varsha?  What unselfish charity did I give? How many great yajnas did I perform? How many pilgrimages did I make? How many brahmanas did I diligently serve? What did I do that today I will be able to see Lord Krishna, the Supreme Personality of Godhead?

 

 

Text 4

 

 

tapah su-taptam kim alam pura kritam

     sat-sevanam bhakti-yutam maya kritam

yenaiva me darshanam adya durlabham

     shri-krishnadevasya puro bhavishyati

 

     tapah su-taptam—performed great austerities; kim—what?; alam—great; pura—before; kritam—done; sat-sevanam—serving the great souls; bhakti-yutam—with devotion; maya—by me; kritam—done; yena—by which; eva—indeed; me—of me; darshanam—the sight; adya—today; durlabham—difficult to attain; shri-krishnadevasya—of Lord Krishnadeva; purah—in the presence; bhavishyati—will be.

 

 

     What great austerities did I perform in my previous births? What saintly devotees did I earnestly serve? What did I do that today I will become able to see Lord Krishnadeva, who is so difficult to see?

 

 

Text 5

 

 

tesham bhavo me sa-phalo mahi-tale

     yan-netra-gami bhagavan sureshvarah

kritvatha tad-darshanam adya durlabham

     sadyah kritartho bhavitasmi sarvatah

 

     tesham—of them; bhavah—the birth; me—of me; sa-phalah—fruitful; mahi-tale—on this earth; yan-netra-gami—coming before my eyes; bhagavan—the Supreme Personality of Godhead; sureshvarah—the master of the demigods; kritva—doing; atha—now; tad-darshanam—the sight of Him; adya—today; durlabham—rare; sadyah—at once; kritarthah—successful; bhavita—will become; asmi—I; sarvatah—in all respects.

 

 

     My birth on this earth has now borne its perfect fruit, for the Supreme Personality of Godhead, the master of the demigods, will come before my eyes. When I see Him, the Lord who is so difficult to see, my life will attain the greatest success.

 

 

Text 6

 

 

shri-narada uvaca

iti sancintayan krishnam

     pashyan chakunam uttamam

sandhyayam gokulam prapto

     ratha-stho gandini-sutah

 

     shri-narada uvaca—Shri Narada said; iti—thus; sancintayan—thinking; krishnam—Krishna; pashyan—seeing; shakunam uttamam—a good omen; sandhyayam—at sunset; gokulam—Gokula; praptah—attained; ratha-sthah—riding on a chariot; gandini-sutah—Akrura.

 

 

     Shri Narada said: Thinking of Krishna in this way, and seeing a very auspicious omen, at sunset Akrura entered Gokula.

 

 

Text 7

 

 

krishna-padabja-cihnani

     yavankusha-yutani ca

tad-raga-yuk-paragani

     rajamsi sa dadarsha kau

 

     krishna-padabja-cihnani—Lord Krishna's lotus footprints; yavankusha-yutani—marked with a barleycorn adn elephant-goad; ca—and; tad-raga-yuk-paragani—mixed with kunkuma; rajamsi—the dust; sa—he; dadarsha—saw; kau—on the ground.

 

 

     Then in the dust He saw Lord Krishna's lotus footprints marked with the signs of a barleycorn and elephant-goad and sprinkled with kunkuma powder.

 

 

Text 8

 

 

tad-darshanautsukya-bhakti-

     bhavananda-samakulah

rathat samutpatya teshu      luthamsh cashru mumoca ca

 

     tat—Him; darshana—to see; autsukya—eagerness; bhakti—devotion; bhava—love; ananda—and bliss; samakulah—agitated; rathat—from the chariot; samutpatya—descending; teshu—in them; luthamsh—rolling about; ca—and; ashru—tears; mumoca—shed; ca—and.

 

 

     Shedding tears, and overcome with bliss, love, and great yearning to see the Lord, Akrura jumped from the chariot and rooled about in those footprints.

 

 

Text 9

 

 

yesham shri-krishnadevasya

     bhaktih syad dhridi maithila

tesham a-brahmanah sarvam

     trinavaj jagatah sukham

 

     yesham—of whom; shri-krishnadevasya—of Shri Krishnadeva; bhaktih—devotion; syat—is; hridi—in the heart; maithila—O king of Mithila; tesham—of them; a-brahmanah—up to Lord Brahmna; sarvam—all; trinavat—like a piece of straw; jagatah—of the world; sukham—the happiness.

 

 

     O king of Mithila, they who in their hearts love Krishna think all this material world's happiness, even up Brahma's happiness, is like a a handful of dry straw.

 

 

Text 10

 

 

ratharudhas tato 'krurah

     kshanan nanda-puram gatah

ghoseshu sa-balam krishnam

     agacchantam dadarsha ha

 

     ratharudhah—riding on a chariot; tatah—then; akrurah—Akrura; kshanat—in a moment; nanda-puram—nanda's village; gatah—attained; ghoseshu—among the cows; sa-balam—with Balarama; krishnam—Krishna; agacchantam—coming; dadarsha—saw; ha—indeed.

 

 

     Riding on his chariot, in a moment Akrura entered Nanda's village and saw Krishna and Balarama approaching him.

 

 

Texts 11 and 12

 

 

devau puranau purushau pareshau

     padmekshanau shyamala-gaura-varnau

yathendranila-dhvaja-vajra-shailau

     samashritau tau pathi rama-krishnau

 

balarka-mauli vasanam tadid-dyuti

     varshasharan-megha-rucam dadhanau

drishtva sa turnam sva-rathad gato 'dhao

     tayor nato bhakti-yutah papata

 

     devau—the Lord; puranau—ancient; purushau—persons; pareshau—the Supreme Personality of Godhead; padmekshanau—lotus eyed; shyamala-gaura—fair and dark; varnau—colors; yatha—as; indranila—of sapphires; dhvaja—a flag; vajra—of diamonds; shailau—a mountain; samashritau—taken shelter; tau—They; pathi—on the path; rama-krishnau—Krishna and Balarama; balarka—rising sun; mauli—crowns; vasanam—garments; tadit—lightning; dyuti—splendor; varshasharan-megha-rucam—the color of an autumn cloud; dadhanau—wearing; drishtva—seeing; sa—he; turnam—at once; sva-rathat—from hus chariot; gatah—come; adhah—below; tayoh—both; natah—bowed down; bhakti-yutah—with devotion; papata—fell.

 

 

     Seeing on the pathway the two ancient Supreme Persons, Their eyes lotus flowers, Their complexions fair and dark like a sapphire flag and a diamond mountain, wearing crowns like the rising sun and garments splendid as lightning and autumn clouds, Akrura, overcome with love, jumped from his chariot and fell down before Them to offer his respects.

 

 

Text 13

 

 

tad-ananam bashpa-kulakulekshanam

     romancitam vikshya harih pareshvarah

dorbhyam samutthapya ghrinaturo 'shru

     mumoca bhaktam parirabhya madhavah

 

     tad-ananam—his face; bashpa-kula—with tears; akula—filled; ikshanam—eyes; romancitam—hairs standing erect; vikshya—seeing; harih—Krishna; pareshvarah—the Supreme Personality of Godhead; dorbhyam—with both arms; samutthapya—rising; ghrinaturah—overcome with mercy; ashru—tears; mumoca—shed; bhaktam—the devotee; parirabhya—embraced; madhavah—Lord Krishna.

 

 

     Gazing at Akrura's face and seeing his eyes filled with tears and the hairs of his body erect with joy, Lord Krishna, overcome with feelings of compassion, and shedding tears Himself, picked Akrura up and with both arms embraced His devotee.

 

 

Text 14

 

 

evam militva sa-balash ca tam harih

     sadyah samaniya varasanam dadau

nivedya gam catithaye su-bhojanam

     rasavritam prema-yuto hy upaharat

 

     evam—in this way; militva—meeting; sa-balash—with Balarama; ca—and; tam—Him; harih—Krishna; sadyah—at once; samaniya—taking; varasanam—a nice seat; dadau—gave; nivedya—offering; gam—eloqurnt words; ca—and; atithaye—for a guest; su-bhojanam—food; rasavritam—delicious; prema-yutah—filled with love; hy—indeed; upaharat—offered.

 

 

     Krishna and Balarama offered him a comfortable seat, welcomed him with eloquent words, and offered Their guest a delicious meal.

 

 

Text 15

 

 

tam aha nandah parirabhya dorbhyam

     aho katham jivasi kamsa-rajye

gata-trapo yo nijaghana balan

     svasuh katham so 'nya-janeshu mohi

 

     tam—to him; aha—said; nandah—Nanda; parirabhya—embracing; dorbhyam—with both arms; ahah—Oh; katham—how?; jivasi—you live; kamsa—of Kamsa; rajye—in the kingdom; gata-trapah—shameless; yah—who; nijaghana—killed; balan—chuldren; svasuh—of his sister; katham—how?; sah—he; anya-janeshu—other people; mohi—kind.

 

 

     Nanda embraced Akrura with both arms and said, "You are kind to others. How can you live in the kingdom of Kamsa, who killed the sons of his own sister? 

 

Text 16

 

 

griham gate nanda-vare haris tam

     papraccha sarvam kushalam sva-pitroh

tatha yadunam kila bandhavanam

     kamsasya sarvam viparita-buddhim

 

     griham—to the home; gate—gone; nanda-vare—when King Nanda; harih—Krishna; tam—him; papraccha—asked; sarvam—all; kushalam—welfare; sva-pitroh—of His father; tatha—then; yadunam—of the Yadavas; kila—indeed; bandhavanam—kinsmen; kamsasya—of Kamsa; sarvam—all; viparita-buddhim—wickedness.

 

 

     When Nanda had gone, Krishna asked about the welfare of His father and His kinsmen, the Yadavas, and about the wicked deeds of Kamsa.

 

 

Text 17

 

 

shri-akrura uvaca

parashvo 'hani he deva

     hantum shaurim samudyatah

khadga-panir bhoja-rajo

     naradena nivaritah

 

     shri-akrura uvaca—Shri Akrura said; parashvo 'hani—the day after tommorrow; he—O; deva—Lord; hantum—to kill; shaurim—Vasudeva; samudyatah—eager; khadga-panih—with a sword in hand; bhoja-rajah—Kamsa; naradena—by Narada; nivaritah—forbidden.

 

 

     Shri Akrura said: The day before yesterday Kamsa, sword in hand, was about to kill Vasudeva until Narada Muni stopped him.

 

 

Text 18

 

 

duhkhitah bandhavah sarve

     yadava bhaya-vihvalah

sa-kutumbah kamsa-bhayad

     bhuman deshantaram gatah

 

     duhkhitah—unhappy; bandhavah—kinsmen; sarve—all; yadava—Yadavas; bhaya-vihvalah—frightened; sa-kutumbah—with their familites; kamsa-bhayat—out of fear of Kamsa; bhuman—O Lord; deshantaram—to other countries; gatah—gone.

 

 

     O Lord, unhappy and terrified of Krishna, your kinsmen, the Yadavas, have fled with their families to other countries.

 

 

Text 19

 

 

adyaiva yadavan hantum

     devan jetum samudyatah

anyat kim api kau kartum

     icchate daitya-rad bali

 

     adya—now; eva—indeed; yadavan—the Yadavas; hantum—to kill; devan—the demigods; jetum—to defeat; samudyatah—eager; anyat—another; kim api—something; kau—on the earth; kartum—to do; icchate—desires; daitya-rad—the demon-king; bali—powerful.

 

 

     Now the powerful demon-king Kamsa wants to kill the Yadavas, conquer the demigods, and perform more atrocities on this earth.

 

 

Text 20

 

 

tasmad bhavadbhyam gantavyam

     kushalam kartum avyayam

bhavantau hi vina karyam

     kincin na syat satam prabhu

 

     tasmat—therefore; bhavadbhyam—by You both; gantavyam—should be gone; kushalam—auspiciousness; kartum—to do; avyayam—eternal; bhavantau—You; hi—indeed; vina—except for; karyam—the duty; kincit—something; na—not; syat—is; satam—of the devotees; prabhu—O Lord.

 

 

     Therefore You two Lords should go there and bring eternal auspiciousness to Your devotees. O my Lords, no one but You can bring auspiciousness to Your devotees.

 

 

Text 21

 

 

shri-narada uvaca

atha tasya vacah shrutva

     sa-balo bhagavan harih

nanda-raja-matenaha

     gopan karya-karan idam

 

     shri-narada uvaca—Shri Narada said; atha—then; tasya—of him; vacah—the words; shrutva—hearing; sa-balah—with Balarama; bhagavan—the Supreme Personality of Godhead; harih—Krishna; nanda-raja-matena—after conferring with King Nanda; aha—said; gopan—to the gopas; karya-karan—eager to do what He says; idam—this.

 

 

     After hearing Akrura's words, and after conferring with Balarama and King Nanda, Lord Krishna addressed the gopas, who were eager to follow His command.

 

 

Texts 22 and 23

 

 

shri-bhagavan uvaca

nanda-rajo 'pi sa-balo

     vriddhair gopa-ganair aham

nanda navopanandash ca

     tatha shad vrishabhanavah

 

mathuram tu gamishyanti

     sarve pratah samutthitah

sarve tu gorasam tasmad

     dadhi-dugdha-ghritadikam

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead; nanda-rajah—King Nanda; api—also; sa-balah—with Balarama; vriddhaih—with the adult; gopa-ganaih—gopas; aham—I; nanda—the Nandas; nava—nine; upanandah—Upanandas; ca—and; tatha—so; shad—the six; vrishabhanavah—Vrishabhanus; mathuram—to Mathura; tu—indeed; gamishyanti—will go; sarve—all; pratah—in the morning; samutthitah—risen; sarve—all; tu—indeed; gorasam—milk products; tasmat—from that; dadhi-dugdha-ghritadikam—beginning with yogurt, milk, and ghee.

 

 

     The Supreme Personality of Godhead said: King Nanda, Balarama, the nine Nandas and Upanandas, the six Vrishabhanus, and all the adult gopas will rise early tommorrow morning and, taking gifts of milk, yogurt, ghee, and other milk products, will go to Mathura City.

 

 

Text 24

 

 

grihitvaikatra kartavyam

     sopayanam atah param

rathamsh ca shakataih sardham

     samarthan kurutashu vai

 

     grihitva—taking; ekatra—in one place; kartavyam—to be done; sopayanam—with gifts; atah—then; param—thern; rathan—chariots; ca—and; shakataih—carts; sardham—with; samarthan—able; kuruta—should do; ashu—at once; vai—indeed.

 

 

     These gifts should now be placed on all the chariots and wagons.

 

 

Text 25

 

 

shri-narada uvaca

iti shrutva karya-kara

     gopah sarve grihe grihe

shrinvantinam gopikanam

     ucuh sarvam yathoditam

 

     shri-narada uvaca—Shri Narada said; iti—thus; shrutva—hearing; karya-kara—the servants; gopah—gopas; sarve—all; grihe—at home; grihe—after home; shrinvantinam—hearing; gopikanam—of the gopis; ucuh—said; sarvam—all; yatha—as; uditam—said.

 

 

     Shri Narada said: When they heard these words, all the gopas repeated them to the gopis in home after home.

 

 

Text 26

 

 

tac chrutvodvigna-hridaya

     gopyo viraha-vihvalah

parasparam vakyam ucuh

     sarvas ta hi grihe grihe

 

     tat—that; shrutva—hearing; udvigna—agitated; hridayah—hearts; gopyah—the gopis; viraha-vihvalah—overwhelmed by the thought of separation; parasparam—among themselves; vakyam—words; ucuh—spoke; sarvah—all; ta—they; hi—indeed; grihe—in home; grihe—after home.

 

 

     Agitated at heart to hear these words, and fearing a separation from Lord Krishna, in home after home all the gopis talked among themselves.

 

 

Text 27

 

 

prasthanasya ca varteyam

     shri-krishnasya mahatmanah

vrishabhanu-varasyapi

     grihe prapta nripeshvara

 

     prasthanasya—gone away; ca—and; varta—the news; iyam—thius; shri-krishnasya—of Shri Krishna; mahatmanah—the Supreme Personality of Godhead; vrishabhanu-varasya—of King Vrishabhanu; api—also; grihe—in the home; prapta—attained; nripeshvara—O king of kings.

 

 

     O king of kings, the news that Lord Krishna, the Supreme Personality of Godhead, would go on a journey, also entered the home of King Vrishabhanu.

 

 

Text 28

 

 

gamishyato bhartur ativa-duhkhitah

     shrutvatha vartam sadasi hy akashmat

samprapa murcham vrishabhanu-nandini

     rambheva bhumau patita marud-dhata

 

     gamishyatah—about to depart; bhartuh—the husband; ativa-duhkhitah—very unhappy; shrutva—hearing; atha—then; vartam—the news; sadasi—in the assembly; hy—indeed; akashmat—suddenly; samprapa—attained; murcham—fainting; vrishabhanu-nandini—the daughter of King Vrishabhanu; rambha—a banana tree; iva—like; bhumau—to tyhe ground; patita—fallen; marud-dhata—stuck by the wind.

 

 

     When in the royal assembly She heard that Her master would go on a journey, King Vrishabhanu's daughter, Shri Radha, at once fainted. She was like a banana tree struck by a great wind.

 

 

Text 29

 

 

kashcit parimlana-mukha-shriyo 'bhavan

     prakankani-bhuta-karanguliyakah

sadyah shlathad-bhushana-kesha-bandhanas

     citrarpitarambha ivavatasthire

 

     kashcit—some; parimlana—withered; mukha—of the face; shriyah—the beauty; abhavan—became; prakankani-bhuta—become brcaelets; karanguliyakah—finger-rings; sadyah—at once; shlathat—loosened; bhushana—ornaments; kesha—of the hair; bandhanah—tying; citrarpitarambhah—painted pictures; iva—like; avatasthire—stood.

 

 

     Some gopis, the beauty of their faces suddenly withered away, the rings slipping like bracelets from their suddenly emaciated fingers, their ornaments falling, and their hair dishevelled, were stunned and motionless as if they were painted pictures.

 

 

Text 30

 

 

shri-krishna govinda hare murare

     kashcid vadantyah sva-grihe 'ti-vihvalah

visrijya karmani grihasya sarvato

     yogiva cananda-gata nripeshvara

 

     shri-krishna—Shri Krishna; govinda—Govinda; hare—Hari; murare—Maurari; kashcit—some; vadantyah—saying; sva-grihe—in their own home; ati-vihvalah—very upset; visrijya—abandoning; karmani—their duties; grihasya—of the home; sarvatah—everywhere; yogi—a yogi; iva—like; ca—and; ananda—bliss; gatah—attained; nripeshvara—O king of kings.

 

 

     O king of kings, some gopis became very upset. In their homes they called out, "O Shri Krishna! O Govinda! O Hari! O Murari!" Neglecting their household duties they sat down like yogis fixed in a trance of bliss.

 

 

Text 31

 

 

kashcit samarthas tu parasparam vacah

     sametya rajan yugapat sakhi-janam

ucuh skhalad-gadgada-kantha-vacah

     svatah sravad-bashpa-kala-vahad-drishah

 

     kashcit—some; samarthah—able; tu —indeed; parasparam—among themselves; vacah—words; sametya—meeting; rajan—O king; yugapat—at the same moment; sakhi-janam—to their friends; ucuh—said; skhalad-gadgada-kantha-vacah—their throats filled with broken words; svatah—personally; sravat—flowing; bashpa—tears; kala—drops; vahat—flowing; drishah—eyes.

 

 

     O king, some met and talked among themselves, their throats choked with stuttering words and their eyes with streams of tears.

 

 

Text 32

 

 

shri-gopya ucuh

aho 'ti-nirmohi-janasya citram

     param caritram gaditum na yogyam

mukhena canyam hridi bhavyam anyad

     devo na janati kuto manushyah

 

     shri-gopya ucuh—the gopis said; ahah—Oh; ati-nirmohi-janasya—of the unbewildered philosophgers; citram—wonderful; param—transcendental; caritram—pastimes; gaditum—to describe; na—not; yogyam—proper; mukhena—for the mouth; ca—and; anyam—another; hridi—in the heart; bhavyam—may be; anyat—another; devah—demigod; na—not; janati—knows; kutah—where?; manushyah—human.

 

 

     The gopis said: Even the philosophers free of all illusion cannot with their mouths describe the wonderful transcendental pastimes of Lord Krishna or meditate on them in their hearts. Even the great demigods cannot understand Lord Krishna's pastimes. How can ordinary human beings understand them?

 

 

Text 33

 

 

rase 'pi yad yad gaditam tu tat tad      vihaya gantum samavasthito 'yam

gate purim prana-patav aho 'smin

     kim kim na kashtam bata no 'bhavishyat

 

     rase—during the rasa dance; api—also; yad yat—whatever; gaditam—spoken; tu—indeed; tat tat—that; vihaya—abandoning; gantum—to go; samavasthitah—is prepared; ayam—He; gate—when He is gone; purim—to the city; prana—of our lives; patau—the master; ahah—Oh; asmin—He; kim—what?; kim—what?; na—not; kashtam—calamity; bata—alas; nah—of us; abhavishyat—could be.

 

 

     Turning His back on the words of love He spoke to us during the rasa dance, He is now about to leave us. Alas! If He, the Lord of our lives, goes to Mathura City, what calamity will not fall on us?

.pa

 

 

 

 

Chapter Four

Shri Mathura-prayana

The Journey to Shri Mathura

 

 

Text 1

 

 

shri-narada uvaca

rajann evam vadantinam

     gopinam viraham param

vijnaya bhagavan devah

     shighram tasam grihan yayau

 

     shri-narada uvaca—Shri Narada said; rajan—O king; evam—thus; vadantinam—speaking; gopinam—of the gopis; viraham—the separation; param—great; vijnaya—understanding; bhagavan—the Supreme Personality of Godhead; devah—the Lord; shighram—at once; tasam—of them; grihan—to the homes; yayau—went.

 

 

     Shri Narada said: Aware of the anguish felt by the gopis that spoke these words, the Supreme Personality of Godhead quickly went to their homes.

 

 

Text 2

 

 

yavantyo yoshito rajams

     tavad rupa-dharo harih

svayam sambodhayam asa

     vagbhih sarvah prithak prithak

 

     yavantyah—as many; yoshitah—women; rajan—O king; tavat—so many; rupa-dharah—manifesting the forms; harih—Krishna; svayam—personally; sambodhayam asa—enlightened; vagbhih—with words; sarvah—all; prithak prithak—individually.

 

 

     Expanding into as many forms as there were gopis, Lord Krishna spoke words of instruction to each gopi individually.

Text 3

 

 

shri-radha-mandiram gatva

     drishtva radham ca murchitam

rahah-sthitam sakhi-sange

     nanada muralim kalam

 

     shri-radha—of Shri Radha; mandiram—to the palace; gatva—going; drishtva—seeing; radham—Radha; ca—and; murchitam—faibnted; rahah—in secluded place; sthitam—situated; sakhi-sange—in the company of Her friends; nanada—played; muralim—the flute; kalam—sweetly.

 

 

     Going to Shri Radha's palace and seeing Radha fallen unconscious, in a secluded place, and in the company of Her friends, Lord Krishna played sweet and soft notes on His flute.

 

 

Text 4

 

 

shrutva vamshi-dhvanim radha

     sahasotthaya chatura

netra unmilya dadrishe

     shri-govindam samagatam

 

     shrutva—hearing; vamshi-dhvanim—the sound of the flute; radha—Radha; sahasa—at once; utthaya—rising; ca—and; atura—agitated; netre—eyes; unmilya—opening; dadrishe—saw; shri-govindam—Shri Krishna; samagatam—come.

 

 

     When She heard the flute-music, Radha became conscious again. Agitated, She opened Her eyes and saw that Lord Krishna had come.

 

 

Text 5

 

 

padminiva gatanandam

     padmini padmini-patim

vikshyotthayagata tasmai

     sadarenasanam dadau

 

     padmini—lotus flowers; iva—like; gata—attained; anandam—bliss; padmini—lotus flowers; padmini-patim—the sun; vikshya—seeing; utthaya—rising; agata—come; tasmai—to Him; sa—with; adarena—respect; asanam—a seat; dadau—gave.

 

 

     She gazed at Him as a lotus flower gazes at the sun. Approaching Him, She respectfully offered Him a seat.

 

 

Text 6

 

 

ashru-purna-mukhim dinam

     radham kamala-locanam

shocantim bhagavan aha

     megha-gambhiraya gira

 

     ashru—with tears; purna—filled; mukhim—face; dinam—poor; radham—Radha; kamala-locanam—lotus-eyed; shocantim—weeping; bhagavan—the Supreme Personality of Godhead; aha—said; megha-gambhiraya—deep as thunder; gira—with words.

 

 

     Gazing at poor, weeping, lotus-eyed Radha, Her face filled with tears, the Supreme Personality of Godhead spoke with words deep as thunder.

 

 

Text 7

 

 

shri-bhagavan uvaca

vimanas tvam katham bhadre

     ma shocam kuru radhike

athava gantu-kamam mam

     shrutvasi virahatura

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead; vimanah—unhappy; tvam—You; katham—why?; bhadre—O beautiful one; ma—don't; shocam—lament; kuru—do; radhike—O Radha; athava—or; gantu-kamam—wishing to go; mam—Me; shrutva—heard; asi—You are; viraha—by the separation; atura—distressed.

 

 

     The Supreme Personality of Godhead said: Why are You unhappy, beautiful one? O Radha, please don't cry. Are You unhappy because You heard that I want to go away?

 

 

Text 8

 

 

bhuvo bharavataraya

     kamsadinam vadhaya ca

brahmana prarthitah sakshaj

     jato 'ham vai tvaya saha

 

     bhuvah—of the earth; bhara—the burden; avataraya—to remove; kamsadinam—of the demons headed by Kamsa; vadhaya—for the killing; ca—and; brahmana—by Brahma; prarthitah—requested; sakshat—directly; jatah—born; aham—I am; vai—indeed; tvaya—You; saha—along with.

 

 

     To remove the earth's burden and to kill the demons headed by Kamsa, on Brahma's request I have taken birth here with You as My companion.

 

 

Text 9

 

 

mathuram hi gamishyami

     harishyami bhuvo bharam

shighram atragamishyami

     karishyami shubham tava

 

     mathuram—to Mathura; hi—indeed; gamishyami—I will go; harishyami—I will remove; bhuvah—of the earth; bharam—the burden; shighram—quickly; atra—here; agamishyami—I will return; karishyami—I will do; shubham—the happiness; tava—of You.

 

 

     I will go to Mathura and remove the earth's burden. Then I will quickly return here and make You happy.

 

 

Text 10

 

 

shri-narada uvaca

ity uktavantam jagad-ishvaram harim

     radha patim praha viyoga-vihvala

davagnina dava-lateva murchita

     su-kampa-romancita-bhava-samvrita

 

     shri-narada uvaca—Shri Narada said; ity—thus; uktavantam—speaking; jagad-ishvaram—Supreme Personality of Godhead; harim—Krishna; radha—Radha; patim—Lord; praha—said; viyoga-vihvala—anxious about Their separation; davagnina—with a forest fire; dava—on fire; lata—a flowering vine; iva—like; murchita—fainted; su-kampa—trembling; romancita—and hairs erect; bhava—symptoms of love; samvrita—filled with.

 

 

     Shri Narada said: Then, filled with love, trembling, and Her bodily hairs erect, Radha, who was like a flowering vine caught fire in a conflagration of anxiety about Their separation, spoke to Her master, Lord Krishna, the Supreme Personality of Godhead.

 

 

Text 11

 

 

shri-radhovaca

bhuvo bharam hartum alam purim vraja

     kritam param me shapatham shrinu tvatah

gate tvayi prana-pate ca vigraham

     kadacid atraiva na dharayamy aham

 

     shri-radha uvaca—Shri Radha said; bhuvah—of the earth; bharam—the burden; hartum—to remove; alam—greatly; purim—to the city; vraja—go; kritam—done; param—then; me—to Me; shapatham—vow; shrinu—please hear; tvatah—from You; gate—gone; tvayi—when You; prana-pate—O Lord of My life; ca—and; vigraham—form; kadacit—sometime; atra—here; eva—indeed; na—not; dharayamy—maintain; aham—I.

 

 

     Shri Radha said: Go to the city to remove the earth's burden. But please hear the vow I make. O master of My life, while You are gone I will not keep this body alive.

 

 

Text 12

 

 

yadattha me tvam shapatham na manyase

     dvitiya-varam pradadami vak-patham

prano 'dhare gantum ativa-vihvalah

     karpura-dhuleh kanavad gamishyati

 

     yada—when; attha—You said; me—to Me; tvam—You; shapatham—vow; na—not; manyase—think; dvitiya-varam—a second time; pradadami—I give; vak—of words; patham—the path; pranah—life-breath; adhare—on the lips; gantum—to go; ativa-vihvalah—very agitated; karpura-dhuleh—of a speck of camphor; kanavat—like a single grain; gamishyati—will go.

 

 

     If You no not believe I will keep this vow, I say it for a second time: The anxious breath that appears on these lips will be extinguished like a speck of camphor devoured by a flame.

 

 

Text 13

 

 

shri-bhagavan uvaca

vacanam me sva-nigamam

     duri-kartum kshamo 'smy aham

bhaktanam vacanam radhe

     duri-kartum na ca kshamah

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; vacanam—words; me—of Me; sva-nigamam—assertion; duri-kartum—far away; kshamah—am able; asmy—am; aham—I; bhaktanam—of the devotees; vacanam—the words; radhe—O Radha; duri-kartum—to throw far away; na—not; ca—and; kshamah—able.

 

 

     The Supreme Personality of Godhead said: I can break My own vow, but I have no power to break the vow of My devotees.

 

 

Text 14

 

 

shridama-shapat purvasmad

     goloke kalahan mama

shata-varsham te viyogo

     bhavishyati na samshayah

 

     shridama—of Shridama; shapat—because of the curse; purvasmat—previous; goloke—in Goloka; kalahan—froma quarrel; mama—of Me; shata-varsham—a hundred years; te—of You; viyogah—separation; bhavishyati—will be; na—no; samshayah—doubt.

 

 

     Because of a quarrel in Goloka, Shridama cursed You to be separated fgrom Me. You must be separated from Me for a hundred years. Of this there is no doubt.

 

Text 15

 

 

ma shokam kuru kalyani

     varam me smara radhike

masam masam viyoge te

     darshanam me bhavishyati

 

     ma—don't; shokam—lament; kuru—do; kalyani—O beautiful one; varam—lover; me—Me; smara—remember; radhike—O Radha; masam—month; masam—after month; viyoge—in separation; te—of You; darshanam—the sight; me—of Me; bhavishyati—will be.

 

 

     Beautiful one, don't cry. O Radha, remember Me always as Your lover. Month after month You will still see Me, even though We are separated.

 

 

Text 16

 

 

shri-radhovaca

masam prati viyoge me

     datum svam darshanam hare

cen nagamishyasi tada-

     sun duhkhat santyajamy aham

 

     shri-radha uvaca—Shri Radha said; masam prati—every month; viyoge—in separation; me—to Me; datum—to give; svam—own; darshanam—sight; hare—O $; cen—if; na—not; agamishyasi—You will return; tada—then; asun—life; duhkhat—out of unhappiness; santyajamy—renounce; aham—I.

 

 

     Shri Radha said: If every month You do not return to let Me see You I will grieve and give up My life.

 

 

Text 17

 

 

lokabhirama jana-bhushana vishva-dipa

     kandarpa-mohana jagad-vrijinarti-harin

ananda-kanda yadu-nandana nanda-suno

     adyagamasya shapatham kuru me puras tvam

 

     loka—of the worlds; abhirama—O happiness; jana—of the people; bhushana—O ornament; vishva—of the universe; dipa—O lamp; kandarpa—as kamadeva; mohana—charming; jagat—of the universes; vrijina—of the sins; arti—the sufferings; harin—O remover; ananda-kanda—O source of bliss; yadu-nandana—O descendent of Yadu; nanda-sunah—O son of Nanda; adya—today; agamasya—of the return; shapatham—vow; kuru—do; me—of Me; purah—in the presence; tvam—You.

 

 

     O happiness of the worlds, O ornament of the people, O lamp lighting the universe, O youth more handsome than Kamadeva, O Lord who removes the world's sufferings, O root from which all bliss has blossomed, O descendent of King Yadu, O son of Nanda, promise Me that You will return.

 

 

Text 18

 

 

shri-bhagavan uvaca

rambhoru masam prati te viyoge

     cen nagamishye shapatham gavam me

nihsamshayam nishkapatam vacas tvam

     avehi radhe kathitam maya yat

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; rambha—banana tree; uru—thighs; masam—month; prati—every; te—of You; viyoge—in separation; cen—if; na—not; agamishye—return; shapatham—promise; gavam—of the cows; me—of Me; nihsamshayam—wihtout doubt; nishkapatam—without duplicity; vacah—words; tvam—You; avehi—please understand; radhe—O Radha; kathitam—spoken; maya—by Me; yat—which.

 

 

     The Supreme Personality of Godhead said: O girl with thighs graceful as banana trees, every month I will return. I vow this on all My cows. O Radha, please believe that My words are not a lie.

 

 

Text 19

 

 

yo mitratam nishkapatam karoti

     nishkarano dhanyatamah sa eva

vidhaya maitrim kapatam vidadhyat

     tam lampatam hetu-patam natam dhik

 

     yah—who; mitratam—to friendship; nishkapatam—sincere; karoti—does; nishkaranah—unselfish; dhanyatamah—most fortunate; sa—he; eva—indeed; vidhaya—placing; maitrim—friendship; kapatam—insincere; vidadhyat—should place; tam—that; lampatam—a debauchee; hetu—reason; patam—dressed; natam—an actor; dhik—fie!

 

 

     An unselfish and sincere friend is the most fortunate of persons. Fie on one who is only an actor pretending to be a friend!

 

 

Text 20

 

 

karmendriyaniha yatha rasadims

     tatha sa-kama munayah sukham yat

manan na jananti hi nairapeksham

     gudham param nirguna-lakshanam tat

 

     karma—working; indriyani—senses; iha—here; yatha—as; rasadimh—beginning with the tongue; tatha—so; sa-kama—with desire; munayah—the sages; sukham—happiness; yat—which; manak—slightly; na—not; jananti—know; hi—indeed; nairapeksham—aloofness; gudham—hidden; param—great; nirguna-lakshanam—beyond the modes of nature; tat—that.

 

 

     Philosophers that still desire the objects of the material senses cannot at all understand the great secret of renunciation, a secret untouched by the three modes of nature.

 

 

Text 21

 

 

jananti santah sama-darshino ye

     danta mahantah kila nairapekshah

te nairapekshyam paramam sukham me

     jnanendriyadini yatha rasadin

 

     jananti—know; santah—the saintly devotees; sama-darshinah—seeing equally; ye—who; danta—self-controlled; mahantah—great souls; kila—indeed; nairapekshah—renounced; te—they; nairapekshyam—renunciation; paramam—supreme; sukham—happiness; me—of Me; jnanendriyadini—beginning with the knowledge-acquiring senses; yatha—as; rasadin—beginning with taste.

 

 

     Saintly devotees, who control their senses and see everyone equally, know the great happiness of renunciation. They taste Me with their tongues and the directly experience Me with their other senses.

 

 

Text 22

 

 

sarvam hi bhavam manasah parasparam

     na hy ekato bhamini jayate tatah

premaiva kartavyam ato mayi svatah

     premna samanam bhuvi nasti kincit

 

     sarvam—all; hi—indeed; bhavam—love; manasah—of the heart; parasparam—mutual; na—not; hy—indeed; ekatah—alone; bhamini—O beautiful one; jayate—is born; tatah—then; prema—love; eva—indeed; kartavyam—should be done; atah—then; mayi—for Me; svatah—spontaneously; premna—with love; samanam—equal; bhuvi—in the world; na—not; asti—is; kincit—anything.

 

 

     O beautiful one, they love Me with all their hearts. The living entities should love Me. In this world nothing is equal to love for Me.

 

 

Text 23

 

 

yatha hi bhandira-vate manoratho

     babhuva radhe hi tatha bhavishyati

ahaitukam prema ca sadbhir ashritam

     tac capi santah kila nirgunam viduh

 

     yatha—as; hi—indeed; bhandira-vate—in Bhandiravana; manorathah—desire; babhuva—was; radhe—O Radha; hi—indeed; tatha—so; bhavishyati—will be; ahaitukam—causless; prema—love; ca—and; sadbhih—by the devotees; ashritam—taken shelter; tac—that; ca—and; api—even; santah—the devotees; kila—indeed; nirgunam—beyond the modes; viduh—know.

 

 

     O Radha, as in the past I fulfilled Your desires in Bhandiravana forest, so in the future I will fulfill them again. The saintly devotees love Me selflessly. They stand on the spiritual platform, above the three modes of material nature.

 

 

Text 24

 

 

ye radhikayam tvayi keshave mayi

     bhedam na kurvanti hi dugdha-sauklyavat

ta eva me brahma-padam prayanti tad

     ahaituka-sphurjita-bhakti-lakshanah

 

     ye—who; radhikayam—in Radha; tvayi—in You; keshave—in Krishna; mayi—in Me; bhedam—difference; na—not; kurvanti—do; hi—indeed; dugdha—milk; sauklya—and whiteness; vat—like; ta—they; eva—indeed; me—of Me; brahma-padam—the spiritual abode; prayanti—attain; tat—that; ahaituka—selfless; sphurjita—manifest; bhakti—devotional service; lakshanah—characterized.

 

 

     They who know that as milk and its quality of whiteness cannot be separated, so there is no difference between You, Radha, and Me, Krishna, are My selfless devotees. They go to My transcendental abode.

 

 

Text 25

 

 

ye radhikayam tvayi keshave mayi

     pashyanti bhedam ku-dhiyo nara bhuvi

te kala-sutram prapatanti duhkhita

     rambhoru yavat kila candra-bhaskarau

 

     ye—who; radhikayam—in Radha; tvayi—in You; keshave—in Krishna; mayi—in Me; pashyanti—see; bhedam—difference; ku-dhiyah—fools; narah—people; bhuvi—in this world; te—they; kala-sutram—the rope of time; prapatanti—fall; duhkhita—unhappy; rambha—banana trees; uru—thighs; yavat—as; kila—indeed; candra—the moon; bhaskarau—and the sun.

 

 

     They who see a difference etween You, Radha, and Me, Krishna, are fools. O girl with thighs graceful as banana trees, they fall into the line of time and suffer there for as long as the sun and the moon shine in the sky.

 

 

Text 26

 

 

shri-narada uvaca

evam ashvasya tam radham

     sarvam gopi-ganam tatha

ayayau nanda-bhavanam

     bhagavan naya-kovidah

 

     shri-narada uvaca—Shri Narada said; evam—thus; ashvasya—comforting; tam—Her; radham—Radha; sarvam—all; gopi-ganam—the gopis; tatha—so; ayayau—went; nanda-bhavanam—to Nanda's palace; bhagavan—the Lord; naya-kovidah—the greatest philosopher.

 

 

     Shri Narada said: After thus comforting Radha and the gopis, the Lord, who is the wisest of philosophers, returned to Nanda's palace.

 

 

Text 27

 

 

atha suryodaye jate

     nandadyah shakatair balim

nitva rathan samaruhya

     sarve shri-mathuram yayuh

 

     atha—then; suryodaye—at sunrise; jate—manifested; nandadyah—headed by nanda; shakataih—with wagons; balim—offerings; nitva—taking; rathan—chariots; samaruhya—climbing; sarve—all; shri-mathuram—to Mathura; yayuh—went.

 

 

     The next morning at sunrise Nanda and all the gopas put their offerings in many wagons, themselves climbed onto many chariots, and went to Mathura.

 

 

Text 28

 

 

aruhya rama-krishnabhyam

     svam ratham gandini-sutah

prayanam akarod rajan

     mathuram drashtum udyatah

 

     aruhya—climbing; rama-krishnabhyam—with Krishna and Balarama; svam—own; ratham—chariot; gandini-sutah—Akrura; prayanam—the journey; akarot—did; rajan—O king; mathuram—to Mathura; drashtum—to see; udyatah—prepared.

 

 

     O king, Akrura climbed on his chariot and with Krishna and Balarama went to see Mathura.

 

 

Text 29

 

 

kotisah kotisho gopyo

     marge marge samasthitah

pashyantyas tan-nirgamanam

     krodhadhya moha-vihvalah

 

     kotisah kotishah—millions and millions; gopyah—of gopis; marge—on path; marge—after path; samasthitah—stood; pashyantyah—gazing; tan-nirgamanam—at the departure; krodhadhya—filled with anger; moha-vihvalah—overcome with bewilderment.

 

 

     Angry and bewildered, millions and millions of gopiss stood on every path, staring at the Lord's departure.

 

 

Text 30

 

 

krura krureti cakruram

     vadantyah parusham vacah

rurudhuh sarvato yanam

     yatharkam sa-ratham ghanah

 

     krura—cruel; krura—cruel; iti—thus; ca—and; akruram—to Akrura; vadantyah—saying; parusham—harsh; vacah—words; rurudhuh—blocked; sarvatah—everywhere; yanam—the journey; yatha—as; arkam—the sun; sa-ratham—with chariot; ghanah—a cloud.

 

 

     Calling out, "Cruel! Cruel!" they jeered Akrura. As clouds block the sun-god's chariot, they blocked every path

 

Text 31

 

 

akrurasya ratham rajan

     nijaghnur yashtibhir bhrisham

ashvams tatha sarathim ca

     bhagavad-virahaturah

 

     akrurasya—of Akrura; ratham—the chariot; rajan—O king; nijaghnuh—hit; yashtibhih—with sticks; bhrisham—greatly; ashvan—the horses; tatha—so; sarathim—the charioteer; ca—and; bhagavad-virahaturah—distraught with separation from the Lord.

 

 

     O king, anguished by their imminent separation from the Lord, with sticks the gopis whipped Akrura's chariot, horses, and chariot driver.

 

 

Text 32

 

 

ashvas tatra samutpetus

     taditas ta itas tatah

gopi-dvy-anguli-ghatena

     sarathih patito rathat

 

     ashvah—the horses; tatra—there; samutpetuh—bolted; taditah—beated; ta—they; itah—here; tatah—and there; gopi—of the gopis; dvi—two; anguli—fingers; ghatena—by the blow; sarathih—the charioteer; patitah—fell; rathat—from the chariot.

 

 

     The whipped horses suddenly bolted, running here and there. Pushed by two gopi fingers, the charioteer fell from the chariot.

 

 

Text 33

 

 

vihaya lajjam lokasya

     samakrishya rathad balat

kankanais tedur akruram

     pashyatoh krishna-ramayoh

 

     vihaya—giving up; lajjam—the shame; lokasya—of the world; samakrishya—pulling; rathat—from the chariot; balat—by force; kankanaih—with bracelets; teduh—beat; akruram—Akrura; pashyatoh—looking on; krishna-ramayoh—Krishna and Balarama.

 

 

     Throwing their shyness far away, they dragged Akrura from the chariot and beat him with their bracelets as Krishna and Balarama passively looked on.

 

 

Text 34

 

 

gopi-yutha-balam drishtva

     sa-balo bhagavan harih

gopih sambodhayam asa

     rakshitva gandini-sutam

 

     gopi-yutha—of the gopis; balam—the power; drishtva—seeing; sa-balah—with Balarama; bhagavan—the Supreme Personality of Godhead; harih—Krishna; gopih—to the gopis; sambodhayam asa—addressed; rakshitva—protecting; gandini-sutam—Akrura.

 

 

     Seeing how strong the gopis were, Lord Krishna and Balarama interceded on Akrura's behalf and protected him. Lord Krishna said to the gopis:

 

 

Text 35

 

 

sandhyayam agamishyami

     ma shokam kurutanganah

pashyatash casya mad-dhasyam

     ma kurvantu vrajaukasah

 

     sandhyayam—at sunset; agamishyami—I will return; ma—don't; shokam—lament; kuruta—do; anganah—O girls; pashyatah—looking; ca-—and; asya—of him; mad-dhasyam—troubling; ma—not; kurvantu—should do; vrajaukasah—the people of Vraja.

 

 

     Girls, don't cry. At sunset I will return. The people of Vraja should not trouble Akrura.

 

 

Text 36

 

 

ity evam uktva sarathah samagato

     'krurena krishno baladeva-samyutah

turangamair vegamayair manoharair

     yayau purim yadava-vrinda-manditam

 

     ity—thus; evam—thus; uktva—speaking; sarathah—riding in a chariot; samagatah—come; akrurena—with Akrura; krishnah—Krishna; baladeva-samyutah—with Balarama; turangamaih—with the horses; vegamayaih—fast; manoharaih—handsome; yayau—went; purim—to the city; yadava-vrinda-manditam—decorated with the Yadavas.

 

 

     After speaking these words, Lord Krishna, accompanied by Balarama and Akrura, journeyed in the chariot pulled by many fast and handsome horses to the great city Mathura, which had the Yadavas as its splendid decoration.

 

 

Text 37

 

 

yavad rathah ketur utashva-renur

     alakshyate tavad ativa-mohat

sthita hy abhuvan pathi citravat tah      smritva harer vakyam utagatashah

 

     yavat—as; rathah—the chariot; ketuh—the flag; uta—indeed; ashva—of the horses; renuh—the dust; alakshyate—was seen; tavat—so; ativa—great; mohat—from illusion; sthita—situated; hy—indeed; abhuvan—was; pathi—on the path; citravat—like a picture; tah —they; smritva—remembering; hareh—of Lord Krishna; vakyam—the words; uta—indeed; agata—returned; ashah—hope.

 

 

     As long as the chariot, it's flag, or the cloud of dust the running horses made could be seen, the stunned gopis stood like painted pictures on the path. Then, remembering Lord Krishna's words, they became hopeful.

.pa

 

 

 

 

Chapter Five

Mathurayam Shri Krishna-praveshah

Shri Krishna's Entrance Into Mathura

 

 

Text 1

 

 

shri-narada uvaca

harir akrura-ramabhyam

     mathuropavanam gatah

yamuna-nikatam sthitva

     vari pitva ratham yayau

 

     shri-narada uvaca; harih—Shri Narada said; akrura-ramabhyam—with Akrura and Balarama; mathuropavanam—to the graden of Mathura; gatah—wnet; yamuna-nikatam—near the Yamuna; sthitva—staying; vari—the water; pitva—drinking; ratham—to the chariot; yayau—went;

 

 

     Shri Narada said: Accompanied by Balarama and Akrura, Krishna went to Mathura's gardens by the Yamuna's shore, drank some water, and returned to the chariot.

 

 

Text 2

 

 

akruras tav anujnapya

     snatum shri-yamunam gatah

nitya-naimittikam kartum

     vivesha vimale jale

 

     akrurah—Akrura; tav—Them; anujnapya—obtaining permission; snatum—to bath; shri-yamunam—to Shri Yamuna; gatah—went; nitya-naimittikam—his regular bath; kartum—to do; vivesha—wntereed; vimale—the pure; jale—water.

 

 

     Atter taking permission from Krishna and Balarama, Akrura went to the Yamuna and entered the water to take his regular bath.

 

 

Text 3

 

 

jale cagadha-gambhire

     maha-varta-samakule

dadarsha rama-krishnau tau

     vadantau gandini-sutah

 

     jale—in the water; ca—and; agadha-gambhire——very deep; maha-varta-samakule—very turbulent; dadarsha—saw; rama—Balarama; krishnau—and Krishna; tau—Them; vadantau—speaking; gandini-sutah—Akrura.

 

 

     In the deep and turbulent water Akrura saw Krishna and Balarama conversing.

 

 

Text 4

 

 

vismitas tau rathe 'pashyat

     punar vari sthitau nripa

dadarsha tatra sarpendram

     kundali-bhutam asthitam

 

     vismitah—astonished; tau—Them; rathe—on the chariot; apashyat—saw; punah—again; vari—in the water; sthitau—standing; nripa—O king; dadarsha—saw; tatra—there; sarpendram—the king of snakes; kundali-bhutam—coiled-up; asthitam—situated.

 

 

     O king, when he looked and saw Them both sitting on the chariot, Akrura was very surprised. He looked again into the water and saw Ananta Shesha coiled again and again, . . .

 

 

Text 5

 

 

tasyotsange maha-lokam

     golokam loka-vanditam

govardhanadrim yamunam

     vrindaranyam manoharam

 

     tasya—of Him; utsange—on the lap; maha-lokam—the great planet; golokam—Goloka; loka-vanditam—worshiped by the worlds; govardhanadrim—Govardhana Hill; yamunam—tye y; vrindaranyam—Vrindavana; manoharam—beautiful.

 

 

     On Shesha's lap he saw Vrindavana forest, the Yamuna, Govardhana Hill, and the transcendental realm of Goloka, which is worshiped by all the worlds.

 

 

Text 6

 

 

asankhya-koti-martanda-

     jyotisham mandalam prabhum

paripurnatamam sakshac

     chri-krishnam purushottamam

 

     asankhya—countless; koti—millions; martanda—of suns; jyotisham—effulgence; mandalam—circle; prabhum—the Lord; paripurnatamam—the perfect Supreme Personality of Godhead; sakshac—directly; shri-krishnam—Shri Krishna; purushottamam—the Supreme Person.

 

 

     On Shesha's lap Akrura also saw Lord Krishna, the perfect Supreme Personality of Godhead, glorious as countless millions of suns, . . .

 

 

Text 7

 

 

koti-manmatha-lavanyam

     rasa-mandala-madhya-gam

radhaya sahitam devam

     tatrakruro dadarsha ha

 

     koti—millions; manmatha—of Kamadevas; lavanyam—handsomeness; rasa-mandala-madhya-gam—in the middle of theb rasa-dance circle; radhaya—with Radha; sahitam—with; devam—the Lord; tatra—there; akrurah—Akrura; dadarsha—saw; ha—indeed.

 

 

 . . . and more handsome than millions of Kamadevas, standing with Radha in the rasa-dance circle.

 

 

Text 8

 

 

jnatva krishnam param brahma

     natva natva punah punah

kritanjali-puto 'krurah

     stutim cakre 'ti-harshitah

 

     jnatva—understanding; krishnam—Lord Krishna; param—the Supreme; brahma—Brahman; natva—bowing; natva—and bowing; punah—again; punah—and again; kritanjali-putah—with folded hands; akrurah—Akrura; stutim—prayers; cakre—did; ati-harshitah—jubilant.

 

 

     Aware that Shri Krishna is the Supreme Personality of Godhead, Akrura bowed down again and again and again. Filled with joy, he folded his hands and spoke many prayers.

 

 

Text 9

 

 

shri-akrura uvaca

namah shri-krishnacandraya

     paripurnatamaya ca

asankhyandadhipataye

     goloka-pataye namah

 

     shri-akrura uvaca—Shri Akrura said; namah—obeisances; shri-krishnacandraya—to Shri Krishnacandra; paripurnatamaya—the perfect Supreme Personality of Godhead; ca—and; asankhya—numberless; anda—of universes; adhipataye—the master; goloka-pataye—the master of Goloka; namah—obeisances.

 

 

     Shri Akrura said: Obeisances to Shri Krishnacandra, the perfect Supreme Personality of Godhead! Obeisances to Shri Krishna, the master of numberless universes, the master of Goloka!

 

 

Text 10

 

 

shri-radha-pataye tubhyam

     vrajadhishaya te namah

namah shri-nanda-putraya

     yashoda-nandanaya ca

 

     shri-radha-pataye—the master of Radha; tubhyam—to You; vrajadhishaya—the king of Vraja; te—to You; namah—obeisances; namah—obeisances; shri-nanda-putraya—the son of Nanda; yashoda-nandanaya—the son of Yashoda; ca—and.

 

 

     Obeisances to You, the master of Radha and the king of Vraja! Obeisances to You, the son of Nanda and Yashoda!

 

 

Text 11

 

 

devaki-suta govinda

     vasudeva jagat-pate

yaduttama jagan-natha

     pahi mam purushottama

 

     devaki-suta—O son of Devaki; govinda—O Govinda; vasudeva—O son of Vasudeva; jagat-pate—O master of the universes; yaduttama—O best of the Yadavas; jagan-natha—O master of the universes; pahi—please protect; mam—me; purushottama—O Supreme Person.

 

 

     O son of Devaki and Vasudeva, O Govinda, O best of the Yadavas, O master of the universes, O Supreme Personality of Godhead, please protect me!

 

 

Text 12

 

 

vani sada te guna-varnane syat

     karnau kathayam mama dosh ca karmani

manah sada tvac-caranaravindayor

     drishau sphurad-dhama-vivesha-darshane

 

     vani—words; sada—always; te—of You; guna-varnane—describing the virtues; syat—is; karnau—the ears; kathayam—in the narrations; mama—my; dosh—arms; ca—and; karmani—in the works; manah—mind; sada—always; tvac-caranaravindayoh—in Your lotusa feet; drishau—eyes; sphurad-dhama-vivesha-darshane—in seeing Your glory.

 

 

     May my words always describe Your transcendental qualities, my ears always hear descriptions of You, my arms always work for You, my mind always think of Your lotus feet, and my eyes always see the splendid glory of Your transcendental form.

 

 

Text 13

 

 

shri-narada uvaca

evam samstuvatas tasya

     pashyato vismitasya ca

tatraivantardadhe krishnah

     sa-loko bhagavan prabhuh

 

     shri-narada uvaca—Shri Narada said; evam—thus; samstuvatah—pryaing; tasya—of him; pashyatah—gazing; vismitasya—astonished; ca—and; tatra—there; eva—indeed; antardadhe—disappeared; krishnah—Lord Krishna; sa-lokah—with His realm; bhagavan prabhuh—the Supreme Personality of Godhead.

 

 

     Shri Narada said: As astonished Akrura was speaking these prayers, the Supreme Lord Krishna in His transcendental realm suddenly disappeared.

 

 

Text 14

 

 

natva tam ca tadakrurah

     kritva naimittikam vidhim

jnatva krishnam param brahma

     vismito ratham ayayau

 

     natva—bowing down; tam—to Him; ca—and; tada—then; akrurah—Akrura; kritva—doing; naimittikam—regular; vidhim—duties; jnatva—knowing; krishnam—Krishna; param—the Supreme; brahma—Brahman; vismitah—astonished; ratham—to the chariot; ayayau—went.

 

 

     Bowing down, finishing his regular duties, and now acutely aware of Lord Krishna's divinity, astonished Akrura returned to the chariot.

 

 

Text 15

 

 

dinatyaye rama-krishnav

     anayad gandini-sutah

rathena vayu-vegena

     snigdha-gambhira-nadina

 

     dina—of the day; atyaye—at the end; rama-krishnav—Krishna and Balarama; anayat—led; gandini-sutah—Akrura; rathena—by chariot; vayu—wind; vegena—with the speed; snigdha—gambhira-nadina—with a sound like thunder.

 

 

     Driving a chariot that rumbled like thunder and went as fast as the wind, at the day's end Akrura took Krishna and Balarama to the gardens outside Mathura.

 

 

Text 16

 

 

purasyopavane tatra

     vikshya nandam yaduttamah

akruram praha vihasan

     megha-gambhiraya gira

 

     purasya—of ther city; upavane—in the gardens; tatra—there; vikshya—seeing; nandam—Nanda; yaduttamah—the best of the Yadavas; akruram—to Akrura; praha—said; vihasan—smiling; megha-gambhiraya—like thunder; gira—with words.

 

 

     When He saw Nanda there in Mathura's gardens, Lord Krishna smiled and spoke to Akrura with words like thunder.

 

 

Text 17

 

 

shri-bhagavan uvaca

mathurayam hi gantavyam

     bhavata sva-rathena vai

gopalaih sahitah pashcad

     agamishyami manada

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; mathurayam—in Mathura; hi—indeed; gantavyam—should be gone; bhavata—by you; sva-rathena—by your chariot; vai—indeed; gopalaih—with the gopas; sahitah—with; pashcat—after; agamishyami—I will come; manada—O respectful one.

 

 

     The Supreme Personality of Godhead said: Humble Akrura, please take your chariot inside Mathura City. Accompanied by the gopas, I will enter the city later.

 

 

Text 18

 

 

shri-akrura uvaca

deva-deva jagan-natha

     govinda purushottama

sahagrajah sa-gopalo

     gaccha me mandiram prabho

 

     shri-akrura uvaca—Shri Akrura said; deva-deva—O master of the dfemigods; jagan-natha—O master of the universes; govinda—O Govinda; purushottama—O Supreme Person; sahagrajah—with Your elder brother; sa-gopalah—with the gopas; gaccha—please; me—my; mandiram—home; prabhah—O Lord.

 

 

     Shri Akrura said: O master of the demigods, O master of the universes, O Govinda, O Supreme Person, taking with You Your elder brother and Your gopa friends, please agree to visit my home.

 

 

Text 19

 

 

padaravinda-rajasa

     pavitri-kuru mad-griham

tvam vina na gamishyami

     mandiram svam jagat-pate

 

     pada—feet; aravinda—lotus; rajasa—with the dust; pavitri-kuru—please purify; mad-griham—my home; tvam—You; vina—except for; na—not; gamishyami—I will go; mandiram—home; svam—own; jagat-pate—O master of the worlds.

 

 

     Please purify my home with the pollen of Your lotus feet. O master of the worlds, I will not return to my home unless I can take You with me.

 

 

Text 20

 

 

shri-bhagavan uvaca

griham tavagamishyami

     hatva vai yadavahitam

sa-balo bandhavaih sardham

     karishyami tava priyam

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; griham—home; tava—your; agamishyami—I will come; hatva—having killed; vai—indeed; yadavahitam—the person that harms the Yadavas; sa-balah—with Balarama; bandhavaih—with My kinsmen; sardham—with; karishyami—I will do; tava—of You; priyam—the favor.

 

 

     The Supreme Personality of Godhead said: After I have killed the king that harms the Yadavas, I will visit your home. Accompanied by Balarama and My kindsmen, I will satisfy your desire.

 

 

Text 21

 

 

shri-narada uvaca

atha tatra sthite krishne

     so 'kruro mathuram gatah

nivedya cedam kamshaya

     tatah sva-bhavanam yayau

 

     shri-narada uvaca—Shri Narada said; atha—then; tatra—there; sthite—situated; krishne—Krishna; sah—He; akrurah—Akrura; mathuram—to Mathura; gatah—gone; nivedya—informing; ca—and; idam—this; kamshaya—to Kamsa; tatah—then; sva-bhavanam—to his home; yayau—went.

 

 

     Shri Narada said: Leaving Lord Krishna there, Akrura entered Mathura, informed King Kamsa of what had happened, and then returned to his home.

 

 

Text 22

 

 

athaparahne sa-balam

     govindam balakaih purim

drashtum abhyuditam vikshya

     nando vakyam athabravit

 

     atha—then; aparahne—in the afternoon; sa-balam—with Balarama; govindam—Krishna; balakaih—with the boys; purim—the city; drashtum—to see; abhyuditam—eager; vikshya—seeing; nandah—Nanda; vakyam—words; atha—then; abravit—spoke.

 

 

     Noticing that afternoon that Krishna, Balarama, and the boys were eager to see Mathura City, Nanda spoke the following words.

 

 

Text 23

 

 

arjavena purim vikshya-

     gantavyam bhavata kila

na gokulam viddhi cainam

     kamsa-rajye maha-bhaye

 

     arjavena—in a strauightforward way; purim—the city; vikshya—seeing; agantavyam—should be returned; bhavata—by You; kila—indeed; na—not; gokulam—Gokula; viddhi—know; ca—and; enam—this; kamsa-rajye—the kingdom of Kamsa; maha-bhaye—very fearful.

 

 

     Look at the city and then quickly return. Know that this is not Gokula. This is the fearful kingdom of Kamsa.

 

 

Text 24

 

 

tathastu coktva bhagavan

     vriddhair nanda-pranoditaih

gopalair balakaih sardham

     sa-balo gatavan purim

 

     tatha—so; astu—be it; ca—and; uktva—saying; bhagavan—the Lord; vriddhaih—with the elder; nanda-pranoditaih—sent by nanda; gopalaih—gopas; balakaih—boys; sardham—with; sa-balah—with Balarama; gatavan—went; purim—to the city.

 

 

     Saying, "So be it", and accompanied by Balarama, the boys, and some adult gopas sent by Nanda, Lord Krishna entered Mathura City, . . .

 

 

Text 25

 

 

prasadair gagana-sparshair

     hema-ratna-khacid-grihaih

shobhitam durga-samyuktam

     devadhanim iva sthitam

 

     prasadaih—with palaces; gagana—the sky; sparshaih—touching; hema-ratna-khacid-grihaih—with mansions of gold and jewels; shobhitam—splendid; durga-samyuktam—with walls; devadhanim—the capitol of the demigods; iva—like; sthitam-situated.

 

 

 . . . which was surrounded by high walls, and filled with mansions of gold and jewels and great palaces that touched the sky, which was like a great city in the celestial planets, . . .

 

 

Text 26

 

 

kalindim ratna-sopanaish

     calad-urmi-kutuhalaih

alakam iva shobhadhyam

     divya-nari-narair yutam

 

     kalindim—the Yamuna; ratna—with jewel; sopanaish—stairs; calad-urmi-kutuhalaih—with turbulent waves; alakam—locks of hair; iva—like; shobhadhyam—beautiful; divya-nari-naraih—beauitful men and women; yutam—with.

 

 

 . . . which was filled with handsome men and beautiful women, and decorated with jewel staircases leading down to the Yamuna's turbulent waves splendid as black locks of hair.

 

 

Text 27

 

 

prekshan chri-mathuram krishno

     dhaninam mandirani ca

pashyan gopalakaih sardham

     raja-margam vivesha ha

 

     prekshan—looking; shri-mathuram—at Shri Mathura; krishnah—Krishna; dhaninam—of the wealthy; mandirani—the mansions; ca—and; pashyan—seeing; gopalakaih—the gopas; sardham—with; raja-margam—the royal road; vivesha—entered; ha—indeed.

 

 

     As they gazed at the palaces of the wealthy and the other opulences of Mathura, Krishna and the gopas started to walk on the king's road.

 

 

Text 28

 

 

shrutvagatam tam vasudeva-nandanam

     bahushruta vai mathura-puranganah

tyaktvatha karmani visrijya tah shishun

     drashtum vyadhavann udadhim yathapagah

 

     shrutva—hearing; agatam—arrived; tam—Him; vasudeva-nandanam—Vasudeva's son; bahushruta—learned; vai—indeed; mathura-puranganah—the women of Mathura; tyaktva—leaving; atha—then; karmani—duties; visrijya—leaving; tah—they; shishun—children; drashtum—to see; vyadhavan—running; udadhim—to the ocean; yatha—like; apagah—rivers.

 

 

     Hearing that Vasudeva's son had come, the learned women of Mathura at once left their children and all their household duties and ran to see Krishna as rivers run into the ocean.

 

 

Text 29

 

 

kashcit tu harmyat kila jala-deshat

     kudyat tu kashcit patato gavakshat

vinirgata dvara-kapata-deshat

     tac catvarat tam dadrishuh purandhryah

 

     kashcit—some; tu—indeed; harmyat—from the plaace; kila—indeed; jala-deshat—from the lattice; kudyat—from the wall; tu—indeed; kashcit—some; patatah—from the curtains; gavakshat—from the window; vinirgata—gone; dvara-kapata-deshat—from the doors; tat—that; catvarat—from the courtyard; tam—Him; dadrishuh—saw; purandhryah—the women of the city.

 

 

     Some from palaces, some from behind latticeworks, some from the tops of walls, some from behind curtains, some from windows, some from doorways, and some from courtyards, the women of Mathura gazed at Lord Krishna.

 

Texts 30-32

 

 

ekam calat-kuntalam anane sve

     kim agra-ganam tu manamsi hartum

pashcat kritam mauli-tale dadhanam

     kim prishtha-ganam haranam dvitiyam

 

pitambarardham balinam sphurat katav

     ardham tad-amse jalade yatha tadit

padmam kare sve hridi vaijayantim

     srajam dadhanam vasudeva-nandanam

 

vilokya sarva mumuhuh pura-striyo

     vilola-pathina-navina-kundalam

balarka-hemangada-bahu-mandalam

     rajann asankhyanda-patim parat param

 

     ekam—one; calat-kuntalam—moving locks of hair; anane—on the face; sve—own; kim—what?; agra-ganam—going ahead; tu—indeed; manamsi—the hearts; hartum—to steal; pashcat—behind; kritam—done; mauli-tale—on the crown; dadhanam—placing; kim—whjat?; prishtha-ganam—going behind; haranam—taking; dvitiyam—second; pitambarardham—half of His yellow garment; balinam—powerful; sphurat—manifest; katav—on the waist; ardham—half; tad-amse—on His shoulder; jalade—a cloud; yatha—as; tadit—lightning; padmam—a lotus flower; kare—on His hand; sve—own; hridi—on the chest; vaijayantim—a vaijayanti; srajam—garland; dadhanam—wearing; vasudeva-nandanam—Vasudeva's son; vilokya—seeing; sarva—aqll; mumuhuh—became enchanted; pura-striyah—the women of the city; vilolamoving; pathina—shark; navina—new; kundalam—earrings; balarka—the rising sun; hema—gold; angada—srmlets; bahu-mandalam—the arms; rajann—O king; asankhyanda-patim—the master of numberless universes; parat param—greater than the greatest.

 

 

     O king, as they gazed at Lord Krishna, the master of numberless universes, His face decorated in the front with moving locks of hair and in the back with a glittering crown, wearing a yellow cloth wrapped around His waist and over His shoulder, splendid as a dark cloud with a lightning flash, a vaijayanti galrand on His chest and a lotus in His hand, wearing swinging shark-shaped earrings and golden armlets splendid as the rising sun, and stealing their hearts as He walked before Him, all the women of Mathura City fell hopelessly in love with Him.

 

 

Text 33

 

 

shri-purandhrya ucuh

aho vrindavanam ramyam

     yatra sannihito hy ayam

dhanya gopa-ganah sarve

     pashyanty enam manoharam

 

     shri-purandhrya ucuh—the women of Mathura said; ahah—Oh; vrindavanam—Vrindavana; ramyam—beautiful; yatra—where; sannihitah—stays; hy—indeed; ayam—He; dhanya—fortunate; gopa-ganah—the gopas; sarve—all; pashyanty—see; enam—Him; manoharam—handsome.

 

 

     The women of Mathura City said: Ah, all the gopas in beautiful Vrindavana are very fortunate again and again to see such a handsome person.

 

 

Text 34

 

 

dhanya gopa-ramanyas tas

     tabhih kim sukritam kritam

pibanti ya rasa-range

     muhush casyadharamritam

 

     dhanyah—fortunate; gopa-ramanyah—the gs; tah—they; tabhih—with them; kim—what?; sukritam—pious deeds; kritam—done; pibanti—drink; yah—who; rasa-range—in the rasa dance; muhush—again and again; ca—and; asya—of Him; adhara—of the lips; amritam—the nectar.

 

 

     The gopis are very fortunate. What pious deeds must they have performed that in the rasa-dance they could again and again drink the nectar of Krishna's lips?

 

 

Text 35

 

 

shri-narada uvaca

raja-marge ranga-karam

     rajakam yantam unmadam

gopalanumatenaiva

     praha tam madhusudanah

 

     shri-narada uvaca—Shri Narada said; raja-marge—on the royal road; ranga-karam—a dyer of cloth; rajakam—a washerman; yantam—going; unmadam—frantic; gopalanumatenaiva—with the permission of the gopas; praha—said; tam—to him; madhusudanah—Lord Krishna.

 

 

     Shri Narada said: To please the gopas, Lord Krishna spoke the following words to a washerman and cloth-dyer that was frantically going on the king's road.

 

 

Text 36

 

 

dehi no mitra vasamsi

     rucirani maha-mate

datus te hi param sreyo

     bhavishyati na samshayah

 

     dehi—give; nah—to us; mitra—O friend; vasamsi—garments; rucirani—beautiful; maha-mate—O noble-hearted one; datuh—of the giver; te—of you; hi—indeed; param—great; sreyah—benefit; bhavishyati—will be; na—no; samshayah—doubt.

 

 

     O noble hearted friend, give these beautiful graments to us. If you give them, you will get a great gift in return. Of this there is no doubt.

 

 

Text 37

 

 

prajvalan krishna-vakyena

     ghritenagnir yatha bhrisham

kamsa-bhrityo maha-dushtah

     prahedam pathi madhavam

 

     prajvalan—inflamed; krishna-vakyena—by Lord Krishna's words; ghritena—by ghee; agnih—fire; yatha—as; bhrisham—greatly; kamsa—of Kamsa; bhrityah—a servant; maha-dushtah—a great demon; praha—spoke; idam—this; pathi—on the road; madhavam—to Lord Krishna.

 

 

     Inflamed by Lord Krishna's words as fire is inflamed by ghee, the washerman, who was a great demon and servant of Kamsa, spoke to Lord Krishna in the middle of the road.

 

 

Text 38

 

 

rajaka uvaca

idrishany eva vastrani

     pitribhir vah pitamahaih

dharitani kim udvrittas

     te tu kaupina-dharakah

 

     rajaka uvaca—the washerman said; idrishany—like this; eva—indeed; vastrani—garments; pitribhih—by the fathers; vah—of You; pitamahaih—by the grandfathers; dharitani—worn; kim—what?; udvrittah—proud; te—they; tu—indeed; kaupina-dharakah—the wearers of kaupinas.

 

 

     The washerman said: O proud wearers of kaupinas, did Your fathers or grandfathers ever wear clothes like these?

 

 

Text 39

 

 

yatashu vanya nagarat

     sarve vai jivitecchaya

karagare karayami

     yushman vastra-haran aham

 

     yata—go; ashu—at once; vanya—O frest-dwellers; nagarat—from the city; sarve—all; vai—indeed; jivita—for life; icchaya—with a desire; karagare—in prison; karayami—I will put; yushman—you; vastra-haran—for stealing garments; aham—I.

 

 

     O uncivilized people who live in the forest, if you value your lives, then flee from this city! If you do not, then I will have you put in jail for stealing my garments.

 

 

Text 40

 

 

shri-narada uvaca

evam pravadatas tasya

     rajakasya yaduttamah

jahara mastakam sadyah

     karagrenaiva lilaya

 

     shri-narada uvaca—Shri Narada said; evam—thus; pravadatah—speaking; tasya—of him; rajakasya—the washerman; yaduttamah—Lord Krishna; jahara—removed; mastakam—the head; sadyah—at once; karagrena—with the edge of His hand; eva—indeed; lilaya—playfully.

 

 

     Shri Narada said: As soon as these words were spoken, with the edge of His hand Lord Krishna playfully beheaded the washerman.

 

 

Texts 41 and 42

 

 

taj-jyotih shri-ghana-shyame

     linam jatam videha-rat

sadyas tad-anugah sarve

     vasah-koshan visrijya vai

 

dudruvuh sarvato rajan

     sharat-kale yatha ghanah

grihitvatma-priye vastre

     sthitayo rama-krishnayaoh

 

     taj-jyotih—his light; shri-ghana-shyame—in the dark cloud of Shri Krishna; linam—merged; jatam—was; videha-rat—O king of Videha; sadyah—at once; tad-anugah—the washerman's followers; sarve—all; vasah-koshan—the wealth of garments; visrijya—abandoning; vai—indeed; dudruvuh—ran; sarvatah—in all directions; rajan—O king; sharat-kale—in the autumn season; yatha—as; ghanah—clouds; grihitva—taking; atma-priye—that they like; vastre—garments; sthitayah—standing; rama-krishnayaoh—of Krishna and Balarama.

 

 

     O king of Videha, then an effulgence left the washerman's dead body and entered the dark cloud of Lord Krishna. At once the washerman's assistants dropped the great treasury of opulent gamrnets and fled in all directions as monsoon clouds flee with the coming of autumn. Calmly standing there, Krishna and Balarama took what they liked from the pile of garments.

 

 

Text 43

 

 

jagrihur gopa-balas te

     raja-marga-jana api

tad-dharanavido bala

     vasamsi rucirani ca asta-vyastam paridadhuh

     shri-krishnasya prapashyatah

 

     jagrihuh—took; gopa-balah—the gopa boys; te—they; raja-marga-jana—the people on the king's road; api—also; tad-dharana-vidah—aware; bala—the boys; vasamsi—garments; rucirani—beautiful; ca—and; asta-vyastam—left; paridadhuh—took; shri-krishnasya—as Shri Krishna; prapashyatah—watched.

 

 

     The gopa boys took what they wanted, and other boys walking on the king's road, unaware of what had happened, also took from the pile of beautiful clothes as Krishna and Balarama placidly looked on.

 

 

Text 44

 

 

vikshya tau vayakah kashcic

     chri-krishna-baladevayoh

vicitra-varnair vasobhir

     divyam vesham cakara ha

 

     vikshya—seeing; tau—Them; vayakah—weaver; kashcic—a certain; shri-krishna-baladevayoh—of Shri Krishna and Balarama; vicitra—wonderful; varnaih—with colors; vasobhih—with garments; divyam—splendid; vesham—dress; cakara—made; ha—indeed.

 

 

     Then a weaver noticed Krishna and Balarama and at once dressed Them in beautiful and colorful garments.

 

 

Text 45

 

 

tathanyesham shishunam ca

     yatha-yogyam vidhaya sah

rajan paramaya bhaktya

     punah krishnam dadarsha ha

 

     tatha—then; anyesham—of other; shishunam—boys; ca—and; yatha-yogyam—as; vidhaya—placing; sah—he; rajan—O king; paramaya—with great; bhaktya—devotion; punah—again; krishnam—to Krishna; dadarsha—saw; ha—indeed.

 

 

     He also dressed the other gopa boys. Then with great devotion he again gazed at Lord Krishna.

 

 

Text 46

 

 

prasanno bhagavams tasmai

     pradat sarupyam atmanah

balam shriyam tathaishvaryam

     baladevo dadau punah

 

     prasannah—pleased; bhagavan—the Supreme Personality of Godhead; tasmai—to him; pradat—gave; sarupyam—a transcendental form like His own; atmanah—like His own; balam—strength; shriyam—handsomeness; tatha—so; aishvaryam—opulence; baladevah—Balarama; dadau—gave; punah—again.

 

 

     Pleased with Him, Lord Krishna gave the weaver a transcendental form like His own. Then Lord Balarama gave him transcendental strength, handsomeness, and opulence like His own.

.pa

 

 

 

 

Chapter Six

Shri Mathura-darshana

Seeing Shri Mathura

 

 

Text 1

 

 

shri-narada uvaca

atha gopalakaih sardham

     shri-krishno nanda-nandanah

griham jagama sa-balah

     sudamno dama-malinah

 

     shri-narada uvaca—Shri Narada said; atha—then; gopalakaih—with the gopas; sardham—with; shri-krishnah—Shri Krishna; nanda-nandanah—the son of Nanda; griham—to the home; jagama—went; sa-balah—with Balarama; sudamnah—of Sudama; dama-malinah—a garland-maker.

 

 

     Then, accompanied by Balarama and the gopas, Shri Krishna, the son of Nanda, went to the florist Sudama's home.

 

 

Text 2

 

 

drishtva tau sa samutthaya

     namaskritya kritanjalih

pushpa-simhasane sthapya

     praha gadgadaya gira

 

     drishtva—seeing; tau—Krishna and Balarama; sa—he; samutthaya—rising; namaskritya—bowing down; kritanjalih—with folded hands; pushpa-simhasane—on a throne of flowers; sthapya—placing; praha—said; gadgadaya—choked with emotion; gira—with words.

 

 

     When he saw Krishna and Balarama, Sudama at once stood up and then bowed down with folded hands. Placing Them on a flower throne, he stuttered words choked with emotion.

 

Text 3

 

 

shri-sudamovaca

dhanyam kulam me bhavanam ca janma

     tvayy agate deva kulani sapta

matuh pituh sapta tatha priyaya

     vaikunthalokam gatavanti manye

 

     shri-sudama uvaca—Shri Sudama siad; dhanyam—fortunate; kulam—family; me—my; bhavanam—home; ca—and; janma—birth; tvayy—in You; agate—come; deva—O Lord; kulani—the relatives; sapta—seven; matuh—of the mother; pituh—of the father; sapta—seven; tatha—so; priyaya—of the wife; vaikunthalokam—to Vaikunthaloka; gatavanti—gone; manye—I think.

 

 

     Shri Sudama said: O Lord, now that you have come my family, my home, and my birth in this world have all become blessed. I think seven generations of ancestors in the families of my father, mother, and wife have now gone to Vaikunthaloka.

 

 

Text 4

 

 

bhu-bharam ahartum alam yadoh kule

     jatau yuvam purnatamau pareshvarau

namo yuvabhyam mama dina-dinam

     griham gatabhyam jagad-ishvarau parau

 

     bhu—of the earth; bharam—the burden; ahartum—to remove; alam—greatly; yadoh—of King Yadu; kule—in the dynasty; jatau—born; yuvam—You both; purnatamau—the Supreme Personality of Godhead; pareshvarau—the Supreme Lords; namah—obeisances; yuvabhyam—to You both; mama—of me; dina-dinam—the poorest of the poor; griham—the hone; gatabhyam—come; jagad-ishvarau—the controllers of the universes; parau—supreme.

 

 

     You are both the perfect Supreme Personality of Godhead, who have taken birth in King Yadu's dynasty to remove the earth's burden. I offer my respectful obeisances to You, the two controllers of all the worlds, who have now come to my very poor home.

 

 

Text 5

 

 

shri-narada uvaca

ity uktva pushpa-racana-

     lankaran madhupa-dhvanin

nivedya makarandamsh ca

     mala-karo nanama ha

 

     shri-narada uvaca—Shri Narada said; ity—thus; uktva—saying; pushpa-racana-—made of flowers; lankaran—ornaments; madhupa—of bees; dhvanin—with the sounds; nivedya—offering; makarandan—with nectar; ca—and; mala-karah—the florist; nanama—bowed down; ha—indeed.

 

 

     Shri Narada said: After speaking these words, the florist offered Krishna and Balarama many nectar flower ornaments filled with the humming of bees. Then he bowed down to offer his respects.

 

 

Text 6

 

 

dhritva tat pushpa-nicayam

     sa-balo bhagavan harih

dattva gopebhya arat tam

     praha prahasitananah

 

     dhritva—seeing; tat—that; pushpa-nicayam—abundance of flowers; sa-balah—with Balarama; bhagavan—the Supreme Personality of Godhead; harih—Krishna; dattva—giving; gopebhyah—to the gopas; arat—near; tam—to him; praha—said; prahasita—smiling; ananah—His face.

 

 

     Seeing that great abundance of flowers, Lord Krishna, the Supreme Personality of Godhead, gave them to the gopas. Smiling, He spoke the following words:

 

 

Text 7

 

 

gariyasi mat-padabje

     bhaktir bhuyat sada tava

mad-bhaktanam tu sangah syan

     mat-svarupam ihaiva hi

 

     gariyasi—great; mat-padabje—for My lotus feet; bhaktih—devotion; bhuyat—may be; sada—always; tava—of you; mad-bhaktanam—of My devotees; tu—indeed; sangah—the association; syan—may be; mat-svarupam—My form; iha—here; eva—indeed; hi—indeed.

 

 

     You will have great devotion for My lotus feet. You will have the company of My devotees. Even in this world you will have a transcendental form like My own.

 

 

Text 8

 

 

baladevo dadau tasmai

     shriyam canvaya-vardhinim

utthaya tau tato rajann

     anyam vithim prajagmatuh

 

     baladevah—Lord Balarama; dadau—gave; tasmai—to him; shriyam—handsomeness and opulence; canvaya-vardhinim—eternally increasing; utthaya—rising; tau—Krishna and Balarama; tatah—then; rajann—O king; anyam—another; vithim—road; prajagmatuh—went.

 

 

     Then Lord Balarama gave him the gift of eternally increasing handsomeness and opulence. O king, then Krishna and Balarama stood up and left. Now They traveled on a different road.

 

 

Text 9

 

 

yantim shriyam padma-netram

     patiralepa-bhajanam

bibhratim yuvatim kubjam

     pathi papraccha madhavah

 

     yantim—going; shriyam—beautiful; padma-netram—lotus-eyed; patiralepa-bhajanam—carrying a cup of sandal paste; bibhratim—carrying; yuvatim—young; kubjam—hunchback girl; pathi—on the path; papraccha—asked; madhavah—Lord Krishna.

 

 

     Then Lord Krishna posed a question to a young, beautiful, and lotus-eyed hunchback girl carrying a cup of sandal-paste as she walked on the road.

 

 

Text 10

 

 

shri-bhagavan uvaca

ka tvam kasya priya su-bhru

     kasyartham candanam tv idam

dehy avayor yena tava

     ciram shreyo bhavishyati

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead; ka—who?; tvam—are you; kasya—of whom; priya—the beloved; su-bhru—O girl with beautiful eyebrows; kasya—of whom; artham—for the sake; candanam—sandal paste; tv—indeed; idam—this; dehy—please give; avayoh—to Us; yena—by which; tava—of you; ciram—eternal; shreyah—good fortune; bhavishyati—will be.

 

 

     The Supreme Personality of Godhead said: Who are you? Who is the man that loves you? For whom do you carry this sandal paste? Give it to Us. If you do, you will attain eternal good fortune.

 

 

Text 11

 

 

shri-sairandhry uvaca

dasy asmi sundara-vara

     kubja nama maha-mate

mad-dhastottham ca patiram

     jatam bhoja-pateh priyam

 

     shri-sairandhry uvaca—the serving-girl said; dasy—a maidsevant; asmi—I am; sundara-vara—O most handsome of men; kubja—Kubja; nama—named; maha-mate—O noble-hearted one; mad-dhastottham—made by my own hand; ca—and; patiram—sandal paste; jatam—born; bhoja-pateh—of the Bhoja king Kamsa; priyam—favorite.

 

 

     The maidservant said: O most handsome of men, I am a maidservant. O noble-hearted one, My name is Kubja. I made this sandal paste with my own hand. Kamsa, the king of the Bhojas, likes it very much.

 

Text 12

 

 

adyapi kamsa-dasy asmi

     sampraptam tava cagratah

hasti-shunda-danda-same

     bhuja-dande 'sti me manah

 

     adya—now; api—also; kamsa-dasy—Kamsa's maidservant; asmi—I am; sampraptam—attained; tava—of You; ca—and; agratah—the presence; hasti—an elephant's; shunda-danda—trunk; same—like; bhuja-dande—two arms; asti—is; me—of me; manah—the mind.

 

 

     I am Kamsa's maidservant, but now that I have met You I can think only of Your two broad arms like two great elephant's trunks.

 

 

Text 13

 

 

yuvam vina ko 'nyatamo

     'nulepam kartum arhati

yuvayos tu samam rupam

     trailokye na hi vidyate

 

     yuvam—You two; vina—without; kah—who; anyatamoelse; anulepam—sandal paste; kartum—to do; arhati—deserves; yuvayoh—of You both; tu—indeed; samam—equal; rupam—form; trailokye—in the three worlds; na—not; hi—indeed; vidyate—is.

 

 

     Who deserves this sandal paste more than You two? In the three worlds no one is as handsome as You two.

 

 

Text 14

 

 

shri-narada uvaca

ubhabhyam sa dadau sandram

     harshita hy anulepanam

atha tav angaragena

     rama-krishnau virejatuh

 

     shri-narada uvaca—Shri Narada said; ubhabhyam—to Them both; sa—she; dadau—gave; sandram—great; harshita—joyful; hy—indeed; anulepanam—sandal paste; atha—then; tav—Them both; angaragena—with the ointment; rama-krishnau—Krishna and Balarama; virejatuh—were splendid.

 

 

     Shri Narada said: Very happy, she gave the thick sandal paste to Them. Anointed with it, Krishna and Balarama shone with great splendor.

 

 

Text 15

 

 

jagrihush candanam divyam

     kincit kincid vrajarbhakah

tri-vakram atha tam krishno

     rijvim kartum mano dadhe

 

     jagrihuh—took; candanam—the sandal paste; divyam—splendid; kincit kincit—some; vrajarbhakah—the boys of Vraja; tri-vakram—the hunchback girl bewnt in three places; atha—then; tam—to her; krishnah—Krishna; rijvim—a straight girl; kartum—to make; manah—the mind; dadhe—placed.

 

 

     Then the boys of Vraja also took some of the splendid sandal paste. At that moment Lord Krishna decided to transform the hunchback girl bent in three places into a beautiful straight girl.

 

 

Text 16

 

 

akramya padbhyam prapade 'nguli-dvayam

     prottana-hastena vibhuh pareshvarah

pragrihya nrinam cibuke prapashyatam

     vakram tanum tam udaninamad dharih

 

     akramya—stepping; padbhyam—with both feet; prapade—on the toes; anguli-dvayam—with two fingers; prottana-hastena—with an extended hand; vibhuh—the Lord; pareshvarah—the supreme controller; pragrihya—grasping; nrinam—as the people; cibuke—the chin; prapashyatam—watched; vakram—the crooked; tanum—body; tam—here; udaninamat—pulled; harih—Lord Krishna.

 

 

     With both feet stepping on her toes, and with two fingers of an outretched hand grasping her chin, Lord Krishna, the almighty Supreme Personality of Godhead, as everyone watched, suddenly jerked her crooked body.

 

 

Text 17

 

 

tadaiva sa yashti-samana-vigraha

     diptya ca rambham kshipativa rupini

bhutva grihitvaha harim tu vasasi

     shuci-smita jata-manoja-vihvala

 

     tada—then; eva—indeed; sa—she; yashti-samana-vigraha—with a body as straight as a stick; diptya—with splendor; ca—and; rambham—a banana tree; kshipati—trhows; iva—as if; rupini—beautiful; bhutva—becoming; grihitva—taking; aha—said; harim—top Lord Krishna; tu—indeed; vasasi—garments; shuci-smita—with a sweet smile; jata-manoja-vihvala—overcome with lust.

 

 

     She suddenly became a beautiful girl straight as a stick, her straightness eclipsing the graceful straightness of the banana tree. Sweetly smiling, and now tormented with amorous desires, she clutched Lord Krishna's garment.

 

 

Text 18

 

 

shri-sairandhry uvaca

gacchashu he sundara-varya mad-griham

     tyaktum bhavantam kila notsahe 'ham

prasida sarvajna rasajna manada

     tvaya bhrisham pronmathitam mano mama

     shri-sairandhri uvaca—the maidservant said; gaccha—go; ashu—at once; he—O; sundara-varya—most handsome of men; mad-griham—to my home; tyaktum—to leave; bhavantam—You; kila—indeed; na—not; utsahe—am eager; aham—I; prasida—please be kind; sarvajna—O all-knowing one; rasajna—O taster of nectar; manada—O respectful one; tvaya—with You; bhrisham—greatly; pronmathitam—agitated; manah—heart; mama—my.

 

     The maidservant said: O most handsome of men, please come to my house. I cannot leave You. O all-knowing one, O You who know the sweet taste of nectar, O You who humbly give all honor to others, please be kind to me. My heart is tormented with love for You.

 

 

Text 19

 

 

shri-narada uvaca

tadaiva gopa jahasuh parasparam

     aho kim etat kara-tala-nihsvanaih

prahasya ramasya harih prapashyatas

     tad yacyamano hy avadat param vacah

 

     shri-narada uvaca—Shri Narada said; tada—then; eva—indeed; gopa—the gopas; jahasuh—laughed; parasparam—among themselves; ahah—Oh; kim—what?; etat—this; kara-tala-nihsvanaih—with clapping of hands; prahasya—laughing; ramasya—of Balarama; harih—Krishna; prapashyatah—looking on; tat—that; yacyamanah—being requested; hy—indeed; avadat—said; param—then; vacah—words.

 

 

     Shri Narada said: Then the gopas burst into laughter and clapped their hands. Lord Krishna smiled and, as Balarama looked on, spoke the following words.

 

Text 20

 

 

shri-bhagavan uvaca

aho 'ti-dhanya mathura puriyam

     vasanti yatraiva janas tu saumyah

ye 'jnata-panthan sva-griham nayanti

     drishtva purim dhama tavagamishye

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; ahah—Oh; ati—very; dhanya—opulent; mathura—Mathura; puri—City; iyam—this; vasanti—reside; yatra—where; eva—indeed; janah—people; tu—indeed; saumyah—beautiful; ye—who; ajnata-panthan—whose path is not known; sva-griham—to their own home; nayanti—take; drishtva—seeing; purim—the city; dhama—the abode; tava—of you; agamishye—I will come.

 

 

     The Supreme Personality of Godhead said: Very beautiful and kind people, who take even strangers to be guests at their homes, live here. That is why Mathura City is blessed with such opulences. After I have finished sightseeing in the city I will surely visit your home.

 

 

Text 21

 

 

shri-narada uvaca

evam uktvottariyantam

     samakrishya girardraya

raja-margam vrajan krishno

     vaishyan adhyan dadarsha ha

 

     shri-narada uvaca—Shri Narada said; evam—thus; uktva—speaking; uttariyantam—the edge of His chadar; samakrishya—tugging; gira—with words; ardraya—melting with emotion; raja-margam—the king's road; vrajan—going; krishnah—Krishna; vaishyan—vaishyas; adhyan—wealthy; dadarsha—saw; ha—indeed.

 

 

     Shri Narada said: After speaking these affectionate words, Lord Krishna pulled at His upper garment and continued on the king's road. Then He saw a group of wealthy vaishyas.

 

 

Text 22

 

 

pushpa-tambula-gandhadhyaih

     phalair dugdha-phalair harim

sampujya svasane sthapya

     nemur agrya-dhiyo vishah

 

     pushpa—with flowers; tambula—betelnuts; gandha—and scents; adhyaih—opulent; phalaih—with fruits; dugdha-phalaih—with milk; harim—Krishna; sampujya—worsiping; svasane—on a throne; sthapya—placing; nemuh—bowed down; agrya-dhiyah—attentive; vishah—vaishyas.

 

 

     Worshiping Him with flowers, betenuts, scents, fruits, and milk, and placing Him on a throne, the vaishyas bowed down before Lord Krishna.

 

 

Text 23

 

 

shri-vaishya ucuh

bhavec ced atra te rajyam

     tavakan smaratat tada

vayam tava praja deva

     rajye prapte na kah smaret

 

     shri-vaishya ucuh—the vaishyas said; bhavec—may be; cet—if; atra—here; te—of You; rajyam—the kingdom; tavakan—Yours; smaratat—should remember; tada—then; vayam—we; tava—of You; praja—the citizens; deva—O Lord; rajye—in the kingdom; prapte—attained; na—not; kah—who?; smaret—will remember.

 

 

     The vaishyas said: If You become the king here, then please remember Your own people. We are Your subjects. O Lord, who, on attaining a kingdom, will forget his own people?

 

 

Text 24

 

 

shri-narada uvaca

papraccha su-smito vaishyan

     ko-danda-sthanam acyutah

na te tam ucuh su-dhiyah

     ko-dande bhanga-shankaya

 

     shri-narada uvaca—Shri Narada said; papraccha—asked; su-smitah—smiling; vaishyan—the vaishyas; ko-danda—of the bow; sthanam—the place; acyutah—Krishna; na—not; te—they; tam—to Him; ucuh—said; su-dhiyah—intelligent; ko-dande—of the bow; bhanga—breaking; shankaya—with the fear.

 

 

     Shri Narada said: Sweetly smiling, the Lord asked where the great bow was kept. Fearing the Lord would break it, the intelligent vaishyas did not tell Him.

 

 

Text 25

 

 

tad-rupa-guna-madhurya-

     mohita ye ca mathurah

kumara pashyaihi dhanur

     ity ucus tad-didrikshavah

 

     tat—His; rupa—handsomeness; guna—virtues; madhurya—and sweetness; mohita—charmed; ye—who; ca—and; mathurah—people of Mathura; kumara—O boy; pashya—look; ehi—come; dhanuh—the bow; ity—thus; ucuh—said; tad-didrikshavah—eager to see Him.

 

 

     Charmed by the Lord's handsomeness, virtue and sweetness, and hoping to see the Lord break the bow, some boys of Mathura said, "Child, come. Look. Here is the bow."

 

 

Text 26

 

 

tair drishtetena patha krishnah

     pravishto dhanushah sthalam

maitrim kurvan vayasyaish ca

     mathuraih pura-balakaih

 

     taih—by them; drishtetena—showed; patha—the path; krishnah—Krishna; pravishtah—entered; dhanushah—of the bow; sthalam—the place; maitrim—frindship; kurvan—doing; vayasyaish—with the boys His age; ca—and; mathuraih—residing in Mathura; pura-balakaih—the boys of the city.

 

 

     At once becoming friends with these boys, the Lord followed their directions and came to the place of the bow.    

 

Text 27

 

 

yathaindram hema-citradhyam

     ko-dandam sapta-talakam

purushaih panca-sahasrair

     netum yogyam brihad-bharam

 

     yatha—as; aindram—of Indra; hema-citradhyam—wonderfully opulkent with gold; ko-dandam—the bow; sapta-talakam—seven palm trees; purushaih—with men; panca-sahasraih—five thousand; netum—to bring; yogyam—proper; brihad-bharam—very heavy.

 

 

     Seven talas long and wonderful with gold, the bow was like the bow of Indra himself. It was so heavy five thousand men were needed to carry it.

 

 

Text 28

 

 

ashta-dhatu-mayam klishtam

     laksha-bhara-samam param

caturdashyam paura-janair

     arcitam yajna-mandape

 

     ashta-dhatu-mayam—made of eigth metals; klishtam—heavy; laksha-bhara-samam—heavy as a hundred thousand bharas; param—great; caturdashyam—on caturdasi; paura-janaih—by the poeople of the city; arcitam—worshiped; yajna-mandape—in the sacrificial arena.

 

 

     It was made of eight metals and weighed a hundred thousand bharas. On caturdashi the people of the city worshiped it is the yajna-mandapa.

 

 

Text 29

 

 

bhargavena pura dattam

     yadu-rajaya madhavah

dadarsha kundali-bhutam

     sakshac chesham iva sthitam

 

     bhargavena-by Parashurama; pura—previously; dattam—given; yadu-rajaya—to the king of the Yadavas; madhavah—Krishna; dadarsha—saw; kundali-bhutam—coiled around; sakshac—directky; shesham——Lord Shesha; iva—like; sthitam—situated.

 

 

     Long ago Lord Parashurama gave this bow to King Kamsa. Lord Krishna looked