|NITAAI-Veda.nyf > All Scriptures By Acharyas > Pancharatra > Garga Samhita > Canto Four|
The Story of the Personified Vedas
vana-mali vitanotu mangalani
asati-kusuma—and asati flower; upameya—like; kantih—glory; yamuna-kula-kadamba-madhya-varti—staying on the Yamuna's shore; nava-gopa-vadhu—with the young gopis; vilasa-shali—pastimes; vana-mali—a forest garland; vitanotu—may grant; mangalani—auspiciousness.
Glorious as an atasi flower, garlanded with forest flowers, and enjoying pastimes with the youthful gopis in a kadamba forest by the Yamuna's shore, may Lord Krishna grant auspiciousness to us.
patutaram nata-vesha-dharam bhaje
parikari-krita—a sash; pita—yellow; patam—cloth; harim—Krishna; shikhi—peacock feather; kirita—crown; nati-krita—sloping; kandharam—neck; lakuta—a stick; venu—and flute; karam—in hand; cala-kundalam—swinging earrings; patutaram—most expert; nata—of a dancer; vesa—appearance; dharam—wearing; bhaje—I worship.
Dressed as a dancer, with a yellow sash, a peacock-feather crown, swinging earrings, a graceful neck, and a stick and flute in His hand, Lord Krishna is the object of my worship.
bhuta-purva varan mune
shri-bahulashva uvaca—Sri Bahulashva said; shruti-rupadayah—headed by the Personified Vedas; gopyah—the gs; bhuta-purva—before; varat—from a benediction; mune—O sage; katham—how?; shri-krishnacandrena—by Sri Krishna; jatah—born; purna—fulfilled; manorathah—desires.
Sri Bahulashva said: O sage, how did Sri Krishnacandra fulfill the desires of the personified Vedas that were blessed to take birth as gopis?
etad vada maha-buddhe
gopala-krishna-caritam—the pastimes of Gopala Krishna; pavitram—sacred; paramadbhutam—very wonderful; etat—this; vada—please tell; maha-buddhe—O wise one; tvam—you; paravara-vittamah—the best of they who know everything.
O wise one, you are the best of they who know everything. Please tell this sacred and wonderful pastime of Lord Gopala Krishna.
shruti-rupash ca ya gopyo
gopanam su-kule vraje
lebhire janma vaideha
shri-narada uvaca—Sri Narada said; shruti-rupah—the personified Vedas; ca—and; ya—which; gopyah—gopis; gopanam—of gopas; su-kule—in good families; vraje—in Vraja; lebhire—attained; janma—birth; vaideha—O king of Videha; sheshashayi-varat—by the benediction of Seshashayi Vishnu; shrutat—from hearing.
Sri Narada said: O king of Videha, because of a benediction given by Lord Seshashayi Vishnu, some personified Vedas took birth as gopis in the sainty gopa families of Vraja.
vikshya vrindavane ca tah
kamaniyam—handsome; nanda-sutam—Krishna; vikshya—seeing; vrindavane—in Vrindavana; ca—and; tah—they; vrindavaneshvarim—the queen of Vrindavana; vrindam—Vrinda; lebhire—attained; tad-varecchaya—by that benediction.
In Vrindavana forest seeing handsome Krishna, and yearning to attain Him, they approached Vrinda-devi, the ruler of Vrindavana.
vrinda-dattad varad ashu
prasanno bhagavan harih
nityam tasam grihe yati
vrinda—by Vrnda; dattat—given; varat—from the benediction; ashu—at once; prasannah—pleased; bhagavan—Lord; harih—Krishna; nityam—always; tasam—of them; grihe—in the home; yati—goes; rasartham—to enjoy the rasa dance; bhakta-vatsalah—kind to the devotees.
Pleased with Vrinda's benediction, Lord Krishna, who is always kind to His devotees, every day entered the gopis homes to enjoy the rasa dance.
ekada tu nishithinya
rasartham bhagavan krishnah
praptavams tad-grihan nripa
ekada—once; tu—indeed; nishithinya—of the night; vyatite—passed; prahara-dvaye—six hours; rasartham—to enjoy the rasa dance; bhagavan—Lord; krishnah—Krishna; praptavamh—went; tad-grihan—to their homes; nripa—O king.
O king, once, when six hours of the night had already passsed, Lord Krishna came, very late, to their homes.
tada utkanthita gopyah
kritva tat-pujanam param
papracchuh paraya bhaktya
gira madhuraya prabhum
tada—then; utkanthita—aqnxious; gopyah—the gopis; kritva—making; tat-pujanam—His worship; param—great; papracchuh—asked; paraya—with great; bhaktya—devotion; gira—with words; madhuraya—sweet; prabhum—the Lord.
The anxious gopis worshiped Him and with sweet words asked a question.
katham na cagatah shighram
no grihan vrijinardana
tvayi candre cakora-vat
shri-gopya ucuh—the gopis said; katham—why?; na—not; ca—and; agatah—come; shighram—long; nah—our; grihan—homes; vrijinardana—O savior from distress; utkanthitanam—anxious; gopinam—gopis; tvayi—to You; candre—to the moon; cakora-vat—like a cakora bird.
The gopis said: O savior from troubles, why did You not come sooner? As cakora birds yearn to see the moon, we gopis always yearn to see You.
yo yasya citte vasati
na sa dure kadacana
khe suryam kamalam bhumau
drishtvedam sphutati priyah
shri-bhagavan uvaca—the Supreme Personality of Godhead said; yah—who; yasya—of whom; citte—in the heart; vasati—resides; na—not; sa—He; dure—far away; kadacana—ever; khe—in the sky; suryam—the sun; kamalam—a lotus; bhumau—on the earth; drishtva—seeing; idam—this; sphutati—blooms; priyah—O beloveds.
The Supreme Lord said: O My beloveds, a person who lives in someone's heart is never far away. Gazing at the sun in the sky, a lotus on the earth is inspired to blossom wide.
bhandire me guruh sakshad
durvasa bhagavan munih
agato 'dya priyas tasya
sevartham gatavan aham
bhandire—in Bhandiravan; me—My; guruh—guru; sakshat—directly; durvasa—Durvasa; bhagavan—Lord; munih—Muni; agatah—come; adya—today; priyah—O beloveds; tasya—of him; sevartham—to serve; gatavan—went; aham—I.
O My beloveds, today My spiritual master, Lord Durvasa Muni, came to Bhandiravana forest, and I went to serve him.
gurur brahma gurur vishnur
guru devo maheshvarah
guruh sakshat param brahma
tasmai shri-gurave namah
guruh—the guru; brahma—Brahma; guruh—the guru; vishnuh—Vishnu; guru—the guru; devah—Lord; maheshvarah—Siva; guruh—the guru; sakshat—directly; param brahma—the Supreme Personality of Godhead; tasmai—to him; shri-gurave—Sri Guru; namah—obeisances.
The spiritual master is like Lord Brahma. The spiritual master is like Lord Vishnu. The spiritual master is like Lord Siva. The spiritual master is like the Supreme Personality of Godhead. I offer my respectful obeisances to my glorious spiritual master.
cakshur unmilitam yena
tasmai shri-gurave namah
ajnana—of ignorance; timirandhasya—the blinding darkness; jnana—of knowledge; a 24jana—the ointment; shalakaya—the surgical tool; cakshuh—eyes; unmilitam—opened; yena—by whom; tasmai—to him; shri-gurave—my spiritual master; namah—obeisances.
I was born in the darkest ignorance, and My spiritual master opened my eyes with the torch of knowledge. I offer My respectful obeisances to him.*
sva-gurum mam vijaniyan
na martya-buddhya seveta
sva-gurum—the spiritual master; mam—Myself; vijaniyan—one should know; na avamanyeta—one should never disrespect; karhicit—at any time; na—never; martya-buddhya—with the ideas of being an ordinary man; seveta—should consider; sarva-deva—of all the demigods; mayah—the representative; guruh—the spiritual master.
One should know the spiritual master as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.*
tasmat tat-pujanam kritva
agato 'ham vilambena
bhavatinam grihan priyah
tasmat—therefore; tat-pujanam—his worship; kritva—doing; natva—bowing down; tat-pada-pankajam—to his lotus feet; agatah—come; aham—I; vilambena—with a delay; bhavatinam—of you; grihan—to the homes; priyah—O beloveds.
O My beloveds, I worshiped him and offered respects to his lotus feet. That is why I was late in coming to your homes.
shrutva tat paramam vakyam
gopyah sarvas tu vismitah
shri-narada uvaca—Sri Narada said; shrutva—hearing; tat—that; paramam—supreme; vakyam—words; gopyah—the gs; sarvah—all; tu—indeed; vismitah—filled with wonder; kritanjali-putah—with folded hands; ucuh—said; shri-krishnam—to Sri Krishna; namra-kandharah—with bowed heads.
Sri Narada said: Filled with wonder to hear these words, with bowed heads and folded hands the gopis spoke to Lord Krishna.
durvasas te guruh smritah
aho tad-darshanam kartum
mano nash codyatam prabho
shri-gopya ucuh—the gopis said; paripurnatamasya—of the Supreme Personality of Godhead; api—even; durvasah—Durvasa Muni; te—of You; guruh—the guru; smritah—considered; ahah—Oh; tad-darshanam—to see him; kartum—to do; manah—heart; nah—of us; ca—and; udyatam—yearns; prabhah—O Lord.
The gopis said: You are the perfect Supreme Personality of Godhead. Durvasa Muni is Your spiritual master! O Lord, our hearts yearn to see him.
adya deva nishithinya
katham tad-darshanam bhuyad
adya—now; deva—O Lord; nishithinya—of the night; vyatite—passed; prahara-dvaye—six hours; katham—how?; tad-darshanam—the sight of him; bhuyat—may be; asmakam—of us; parameshvara—O Supreme Lord.
O Supreme Lord, how can we see him now that six hours of the night have passed?
tatha madhye dirgha-nadi
katham tat-taranam navam
rite deva bhavishyati
tatha—so; madhye—in the middle; dirgha-nadi—the great river; yamuna—Yamuna; pratibandhika—an obstaclke; katham—how?; tat-taranam—crossing it; navam—a boat; rite—without; deva—O Lord; bhavishyati—will be.
The great Yamuna river is a great obstacle. O Lord, how can we cross it without a boat?
avashyam eva gantavyam
bhavatibhir yada priyah
yamunam etya caitad vai
shri-bhagavan uvaca—the Supreme Personality of Godhead said; avashyam—unavoidably; eva—indeed; gantavyam—should be gone; bhavatibhih—by you; yada—when; priyah—O beloveds; yamunam—the Yamuna; etya—crossing; ca—and; etat—this; vai—indeed; vaktavyam—should be said; marga-hetave—to make a path.
The Supreme Lord said: O My beloveds, you must go to see him. When you come to the Yamuna, speak these words:
yadi krishno bala-yatih
tarhi no dehi margam vai
kalindi saritam vare
yadi—if; krishnah—Krishna; bala-yatih—a brahmacari; sarva-dosha-vivarjitah—completely faultless; tarhi—then; nah—to us; dehi—give; margam—a path; vai—indeed; kalindi—O Yamuna03; saritam—of rivers; vare—the best.
O Yamuna, O best of rivers, if Krishna is a perfect and faultess brahmacari, then please give us a path to cross you.
ity ukte vacane krishna
margam vo dasyati svatah
sukhena tena vrajata
yuyam sarva vrajanganah
iti—thus; ukte—said; vacane—words; krishna—the Yamuna; margam—a path; vah—to you; dasyati—will give; svatah—personally; sukhena—happily; tena—by that; vrajata—go; yuyam—you; sarva—all vrajanganah—girls of Vraja.
When you speak these words, the Yamuna will give you a path. O girls of Vraja, then you may easily cross.
iti shrutvatha tad-vakyam
patrair dirghair vrajanganah
nitva sarvah prithak prithak
shri-narada uvaca—Sri Narada said; iti—thus; shrutva—hearing; atha—then; tad-vakyam—His words; patraih—with post; dirghaih—great; vrajanganah—the girls of Vraja; sat-pancashattaman—fifty-six; bhogan—foods; nitva—bringing; sarvah—all; prithak prithak—specifically.
Hearing these words, the girls of Vraja filled fifty-six great pots with many different kinds of foods.
yamunam etya hary-uktam
sadyah krishna dadau margam
yamunam—to the Yamuna; etya—goinbg; hary-uktam—Krishna's words; jaguh—said; anata-kandharah—with bowed heads; sadyah—at once; krishna—the Yamuna; dadau—gave; margam—a path; gopibhyah—to the gs; maithileshvara—O king of Mithila.
O king of Mithila, they went to the Yamuna and with bowed heads repeated Krishna's words. The Yamuna at once gave a path to the gopis.
Texts 26 and 27
tena gopyo gatah sarva
munim durvasasam ca tah
natva tad-darshanam cakruh
puro dhritvashanam bahu
me purvam capi me purvam
annam bhojyam tvaya mune
tena—by that; gopyah—the gopis; gatah—went; sarva—all; bhandiram—to Bhandiravana; ca—and; ati-vismitah—filled with wonder; tatah—then; pradakshini-kritya—circumambulating; munim—the sage; durvasasam—Durvasa; ca—and; tah—they; natva—bowing down; tad-darshanam—the sight of him; cakruh—did; purah—before; dhritva—placing; ashanam—food; bahu—abundant; me—mine; purvam—first; ca—and; api—and; me—mine; purvam—first; annam—food; bhojyam—should be eaten; tvaya—by you; mune—O sage.
Filled with wonder, the gopis went to Bhandiravana forest. where they saw Durvasa Muni, bowed down before him, circumambulated him, and, each of them saying, "O sage, the food I have brought should be tasted first," placed many foods before him.
provaca vimalam vacah
evam—thus; vivadamananam—agruing; gopinam—of the gopis; bhakti-lakshanam—the nature of devotional service; vijnaya—understanding; muni-shardulah—the tiger of sages; provaca—spoke; vimalam—sweet; vacah—words.
Understanding the pure devotion of the quarreling gopis, Durvasa, the tiger of sages, spoke sweetly to them.
gopyah paramahamso 'ham
krita-krityo hi nishkriyah
tasman mukhe me datavyam
svam svam capy ashanam karaih
shri-munir uvaca—the sage said; gopyah—O gopis; paramahamsah—a paramahamsa; aham—i am; krita-krityah—attained thre goal of life; hi—indeed; nishkriyah—without material activities; tasman—therefore; mukhe—in the mouth; me—of me; datavyam—should be given; svam svam—own; ca—and; api—also; ashanam—food; karaih—by the hands.
The sage said: O gopis, I am a paramahamsa. I have attained the highest goal in life. I never do any material action. For this reason each of you should with her own hand place in my mouth the food she has brought.
evam vidarite tena
mukhe gopyo 'ti-harshitah
svan svan sarvah samakshipan
shri-narada uvaca—Sri Narada said; evam—thus; vidarite—opened; tena—by him; mukhe—in the mouth; gopyah—the gopis; ati-harshitah—very happy; sat-pancashattaman—the fifty-six; bhogan—foods; svan svan—their own; sarvah—all; samakshipan—placed.
Sri Narada said: The jubilant gopis then placed in his wide-open mouth all the fifty-six kinds of food they had brought.
kshipantinam ca gopinam
jaghasa kotisho bharan
bhogan sarvan kshudaturah
kshipantinam—placing; ca—and; gopinam—gopis; pashyantinam—looking; munishvarah—the king of sages; jaghasa—ate; kotishah—thousands; bharan—of bharas; bhogan—oif food; sarvan—all; kshudaturah—tormented with hunger.
As the gopis fed him and watched what he did, Durvasa, the king of sages, ate thousands of bharas of food as if he were tormented with hunger.
vismitanam ca gopinam
ittham shunyani patrani
vismitanam—astonished; ca—and; gopinam—of the gopis; pashyantinam—looking; parasparam—at each other; ittham—thus; shunyani—empty; patrani—pots; babhuvuh—became; nripa-sattama—O best of kings.
O best of kings, when all the pots were emptied the gopis looked at each other with astonishment.
atha gopyo munim shantam
natva tam bhakta-vatsalam
vismitah pranatah prahuh
atha—then; gopyah—the gopis; munim—to the dage; shantam—peaceful; natva—bowing down; tam—to him; bhakta-vatsalam—kind to the devotees; vismitah—astonished; pranatah—bowing down; prahuh—said; sarvah—all; purna-manorathah—their desires fulfilled.
The astonished gopis. their desires now fulfilled, bowed down before the peaceful sage, who was always kind to the devotees, and spoke.
mune agamanat purvam
shri-gopya ucuh—the gopis said; mune—O sage; agamanat—from the arrival; purvam—before; krishnokta-vacasa—by Krishna's words; nadim—the river; tirtva—crossing; agatah—come; tvat-samipam—before you; darshanartham—to see; shubhecchaya—by teh desire for auspiciousness.
The gopis said: O sage, when we came here to see you, we were able to cross the river by repeating some words Krishna told us.
itah katham gamishyamah
sandeho 'yam mahan abhut
tad vidhehi namas tubhyam
yena pantha laghur bhavet
itah—then; katham—how?; gamishyamah—we will go; sandehah—doubt; ayam—this; mahan—great; abhut—was; tat—that; vidhehi—please give; namah—obeisances; tubhyam—to you; yena—by which; pantha—the path; laghuh—easy; bhavet—will be.
How will we return? Now we are filled with doubt. We offer our respects to you. Please give us a way to cross the Yamuna.
bhavatibhir yada svatah
yamunam etya caitad vai
shri-munir uvaca—the sage said; sukhena—easily; atah—then; pragantavyam—should be traveled; bhavatibhih—by you; yada—when; svatah—personally; yamunam—to the Yamuna; etya—coming; ca—and; etat—this; vai—indeed; vaktavyam—should be said; marga-hetave—to make a pathway.
The sage said: i will give you something to say that will give you easy passage across the Yamuna.
Texts 37 and 38
yadi durvasasam pitva
durvasah kevalam kshitau
vrati niranno nirvari
tarhi no dehi margam vai
kalindi saritam vare
ity ukte vacane krishna
margam vo dasyati svatah
yadi—if; durvasasam—durva grass juice; pitva—drinking; durvasah—Durvasa; kevalam—only; kshitau—on the earth; vrati—follows the vow; nirannah—without eating food; nirvari—without drinking water; vartate—is; prithivi-tale—on the earth; tarhi—then; nah—to us; dehi—give; margam—a path; vai—indeed; kalindi—O aymuna; saritam—of rivers; vare—the best; iti—thus; ukte—saying; vacane—in the words; krishna—the Yamuna; margam—a path; vah—to you; dasyati—will give; svatah—personally.
O Yamuna, O best of rivers, if Durvasa Muni carefully follows his vow of living only by drinking durva grass juice and never eats or drinks anything else, then please give us a path to cross you.
When you speak these words, the Yamuna will give you a path to cross her.
iti shrutva vaco gopyo
natva tam muni-pungavam
yamunam etya muny-uktam
coktva tirtva nadim nripa
shri-narada uvaca—Sri Narada said; iti—thus; shrutva—hearing; vacah—the words; gopyah—the gopis; natva—bowing; tam—to him; muni-pungavam—the great sage; yamunam—to the Yamuna; etya—going; muny-uktam—the sage's words; ca—and; uktva—saying; tirtva—crossing; nadim—the river; nripa—O king.
Sri Narada said: O king, hearing these words, the gopis bowed down before the great sage, went to the Yamuna, repeated the sage's words, and easily crossed the river.
shri-krishna-parshvam—to Sri Krishna's side; ajagmuh—went; vismita—astonished; mangalayanah—auspiucious.
Astonished, the saintly gopis approached Lord Krishna.
atha rase gopa-vadhvah
papracchuh shri-harim vikshya
atha—then; rase—in the rasa dance; gopa-vadhvah—the gs; sandeham—doubt; manasa—in the heart; utthitam—risen; papracchuh—asked; shri-harim—Krishna; vikshya—seeing; rahah—in a secluded place; purna-manorathah—their desires fulfilled.
Then a doubt rose in the gopis' hearts. During the rasa dance, in a secluded place, when their desires were all fulfilled, the gopis asked a question of Sri Krishna.
durvasaso darshanam bhoh
kritam asmabhir agratah
yuvayor vakyatash catra
sandeho 'yam prajayate
shri-gopya ucuh—the gs said; durvasasah—of Durvasa Muni; darshanam—the sight; bhoh—Oh; kritam—done; asmabhih—by us; agratah—in tyhe presence; yuvayoh—of You both; vakyatah—from the words; ca—and; atra—here; sandehah—a doubt; ayam—this; prajayate—is born.
The gopis said: We saw Durvasa Muni, but now a doubt about what You and he told us has risen in our hearts.
Texts 43 and 44
yatha gurus tatha shishyo
mrisha-vadi na samshayah
jaras tvam asi gopinam
rasiko balyatah prabho
katham bala-yatis tvam vai
katham durvasasam pitva
durvasa bahu-bhun munih
no jata esha sandehah
yatha—as; guruh—the guru; tatha—so; shishyah—the disciple; mrisha-vadi—speaking lies; na—not; samshayah—doubt; jarah—a rake; tvam—You; asi—are; gopinam—of the gopis; rasikah—an enjoyer of nectar pastimes; balyatah—since childhood; prabhah—O Lord; katham—how; bala-yatih—a brahmacari; tvam—You; vai—indeed; vada—tell; tad-vrijinardana—O sdavior from troubles; katham—how?; durvasasam—durvasa juice; pitva—drinking; durvasa—Durvasa; bahu-bhuk—eating a great feast; munih—the sage; nah—of us; jata—born; esha—this; sandehah—doubt; pashyantinam—looking on; vrajeshvara—O master of Vraja.
As the spiritual master acts, so the disciple follows. If the spiritual master speaks lies, then the disciple will also speak lies. O Lord, You are a rake. You are the gopis' lover. Since childhood you have enjoyed nectar pastimes with the gopis. How are You a brahmacari? O savior from troubles, please tell us. How is Durvasa a sage that lives only by drinking durva-grass juice? We personally saw him eat an enormous feast. O master of Vraja, this is our doubt.
samanah sarvagah parah
nirguno 'ham na samshayah
shri-bhagavan uvaca—the Supreme Personality of Godhead said; nirmamah—free of material possesiveness; nirahankarah—free of material ego; samanah—equal; sarvagah—all-pervading; parah—the Supreme; sada—eternally; vaishamya-rahitah—faultless; nirgunah—free of the material modes; aham—I am; na—no; samshayah—doubt.
The Supreme Lord said: I am the Supreme Personality of Godhead. i am all-pervading, faultless, and equal to all. I am free of the material defects of possessiveness and false-ego. I am free of the modes of material nature.
tathapi bhaktan bhajato
bhaje 'ham vai yatha tatha
tathaiva sadhur jnani vai
tathapi—nevertheless; bhaktan—the devotees; bhajatah—worshiping; bhaje—worship; aham—I; vai—indeed; yatha—as; tatha—so; tatha—so; eva—indeed; sadhuh—a devotee; jnani—wise; vai—indeed; vaishamya-rahitah—faultless; sada—always.
As My devotees serve Me, I also serve them in reciprocation. As I reciprocate in this way, so a wise and faultless devotee also reciprocates.
na buddhi-bhedam janayed
vidvan yuktah samacaran
na—do not; buddhi-bhedam—disrupt the intelligence; janayet—do; ajnanam—of the foolish; karma-sanginam—attached to fruitive work; joshayet—dovetailed; sarva—all; karmani—work; vidvan—learned; yuktah—all engaged; samacaran—practicing.
Let not the wise disrupt the minds of the ignorant who are attached to fruitive action. They should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.*
yasya sarve samarambhah
tam ahuh panditam budhah
yasya—one whose; sarve—all sorts of; samarambhah—in all attempts; kama—desire for sense gratification; sankalpa—determination; varjitah—are devoid of; jnana—of perfect knowledge; agni—fire; dagdha—being burnt by; karmanam—the performer; tam—him; ahuh—declare; panditam—learned; budhah—those who know.
One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge.*
shariram kevalam karma
kurvan napnoti kilbisham
nirashih—without desire for results; yata—controlled; citta-atma—mind and intelligence; tyakta—giving up; sarva—all; parigrahah—sense of proprietorship over all possessions; shariram—in keeping body and soul together; kevalam—only; karma—work; kurvan—doing so; na—never; apnoti—does not acquire; kilbisham—sinful reactions.
Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.*
na hi jnanena sadrisham
pavitram iha vidyate
tat svayam yoga-samsiddhah
na—never; hi—certainly; jnanena—with knowledge; sadrisham—in comparison; pavitram—sanctified; iha—in this world; vidyate—exists; tat—that; svayam—itself; yoga—devotion; samsiddhah—matured; kalena—in course of time; atmani—in himself; vindati—enjoys.
In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticsm. And one who has achieved this enjoys the self within himself in due course of time.*
brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
brahmani—the Supreme Personality of Godhead; adhaya—resigning unto; karmani—all works; sangam—attachment; tyaktva—giving up; karoti—performs; yah—who; lipyate—is affected; na—never; sa—he; papena—by sin; padma-patram—a lotus life; iva—like; ambhasa—in the water.
One who performs his duty without attachment, surrendering the results unto the Supreme God, is not affected by sinful action, as the lotus leaf is untouched by water.*
tasman munis tu durvasah
bahu-bhuk tvad-dhite ratah
na tasya bhojaneccha syad
tasmat—therefore; munih—the sage; tu—indeed; durvasah—Durvasa; bahu-bhuk—eating a great feast; tvad-dhite—for your sake; ratah—engaged; na—not; tasya—of him; bhojana—to eat; iccha—the desire; syat—is; durva-rasa-mitashanah—who only eats a small amount of durva grass juice.
Durvasa Muni ate that great feast for your sake. He did not desire to eat it. He lives by drinking a little durva-grass juice.
iti shrutva vaco gopyah
sarvas tash chinna-samshayah
shri-narada uvaca—Sri Narada said; iti—thus; shrutva—having heard; vacah—these words; gopyah—the gs; sarvah—all; tah—they; chinna—broken; samshayah—doubt; shruti-rupa—the personified Vedas; jnana-mayyah—filled with knowledge; babhuvuh—became; maithileshvara—O king of Mithila.
Sri Narada said: O king of Mithila, when they heard these words, the gopis that had been personified Vedas became filled with transcendental knowledge. Their doubt was broken.
The Story of the Gopis That Had Been Sages
akhyanam shrinu maithila
shri-narada uvaca—Sri Narada said; gopinam—of the gopis; rishi-rupanam—in the form of sages; akhyanam—the story; shrinu—hear; maithila—O king of Mithila; sarva-papa-haram—removing all sins; punyam—sacred; krishna-bhakti-vivardhanam—increasing love for Lord Krishna.
Sri Narada said: O king of Mithila, please hear the story of the gopis that had been sages, a sacred story that removes all sins and increases one's love for Lord Krishna.
bangeshu mangalo nama
gopa asin maha-manah
bangeshu—in east Bengal; mangalah—Mangala; nama—named; gopa—gopa; asin—was; maha-manah—noble-hearted; lakshmivan—wealthy; shruta-sampannah—learned; nava-laksha-gavam—of nine-hundred thousand cows; patih—the master.
In east Bengal lived a noble-hearted, learned, and wealthy gopa named Mangala. He was the master of nine-hundred-thousand cows.
bharyah panca sahasrani
babhuvus tasya maithila
dhanam sarvam kshayam gatam
bharyah—wives; panca sahasrani—five thousand; babhuvuh—were; tasya—of him; maithila—O king of Mithila; kadacit—at a certain time; daiva-yogena—by destiny; dhanam—wealth; sarvam—all; kshayam—to destruction; gatam—went.
O king of Mithila, he had five thousand wives. One day all his wealth was destroyed by fate.
corair nitas tasya gavah
kashcid rajna hrita balat
evam dainye ca samprapte
duhkhito mangalo 'bhavat
coraih—by thieves; nitah—taken; tasya—his; gavah—cows; kashcit—some; rajna—by the king; hrita—taken; balat—by force; evam—tyhus; dainye—poverty; ca—indeed; samprapte—attained; duhkhitah—unhappy; mangalah—Mangala; abhavat—became.
Some of his cows were stolen by thieves and the rest were forcibly taken by the king. Now a pauper, Mangala was filled with sorrow.
tada shri-ramasya varad
rishayah stritvam apanna
babhuvus tasya kanyakah
tada—then; shri-ramasya—of Lord rama; varat—from the benediction; dandakaranya-vasinah—living in Danaka forest; rishayah—sages; stritvam—womanhood; apanna—attained; babhuvuh—became; tasya—of him; kanyakah—the daughters.
Ths sages of Dandakaranya, who by Lord Ramacandra's blessing were destined to become gopis, became the daughters of Mangala.
drishtva kanya-samuham sa
duhkhi gopo 'tha mangalah
drishtva—seeing; kanya-samuham—many daughters; sa—he; duhkhi—unhappy; gopah—the gopa; atha—then; mangalah—Mangala; uvaca—said; dainya-duhkhadhyah—unhappy with his poverty; adhi-vyadhi-samakulah—tormented with headaches and illnesses.
When he saw his many daughters, Mangala-gopa became filled with sorrow. Miserable in his poverty and tormented with headaches and diseases, Mangala spoke.
kim karomi kva gacchami
ko me dukham vyapohati
shrir na bhutir nabhijano na balam me 'sti sampratam
shri-mangalah uvaca—Sri Mangala said; kim—what?; karomi—will I do; kva—where?; gacchami—will I go; kah—who; me—of me; dukham—the suffering; vyapohati—removes; shrih—wealth; na—not; bhutih—opulebce; na—not; abhijanah—family; na—not; balam—strength; me—my; asti—is; sampratam—now.
Sri Mangala said: What shall I do? Where shall I go? Who will take away my sufferings? Now I have no wealth, no opulences, no dynasty, and no strength.
dhanam vina katham casam
vivaho ha bhavishyati
bhojane yatra sandeho
dhanasha tatra kidrishi
dhanam—welath; vina—without; katham—how?; ca—and; asam—of the girls; vivahah—wedding; ha—indeed; bhavishyati—will be; bhojane—in eatiung; yatra—where; sandehah—doubt; dhana—of wealth; asha—hope; tatra—there; kidrishi—like what?
How will my daughters marry if I have no wealth? If even the next meal is uncertain, where is the hope to gain wealth?
Texts 9 and 10
sati dainye kanyakah syuh
tasmat kasyapi rajnas tu
dhanino balinas tv aham
dasyamy etah kanyakash ca
kadarthi-kritya tah kanya
evam buddhya sthito 'bhavat
tadaiva mathurad deshad
gopash caikah samagatah
sati—being; dainye—poor; kanyakah—the girls; syuh—are; kaka-taliyavat—unexpectedly; grihe—in the home; tasmat—from that; kasyapi—of someone; rajnah—a king; tu—indeed; dhaninah—wealthy; balinah—powerful; tu—certainly; aham—I; dasyami—will give; etah—these; kanyakah—girls; ca—and; kanyanam—of girls; saukhya-hetave—for the happiness; kadarthi-kritya—become unhappy; tah—them; kanya—the girls; evam—thus; buddhya—thinking; sthitah—situated; abhavat—became; tada—then; eva—indeed; mathurat—from Mathura; deshat—province; gopah—gopa; ca—and; ekah—one; samagatah—come.
Now that I am suddenly poor, how will I make my daughters happy by marrying them to wealthy and powerful kings?
As Mangala was thinking in this way, a gopa from Mathura district came to his home.
tirtha-yayi jayo nama
vriddho buddhimatam varah
shrutam vaibhavam adbhutam
shri-narada uvaca—Sri Narada said; tirtha-yayi—a pilgrim; jayah—jaya; nama—named; vriddhah—elderly; buddhimatam—of the wise; varah—the best; tan-mukhan—from his mouth; nanda-rajasya—of King Nanda; shrutam—heard; vaibhavam—the opulences; adbhutam—wonderful.
Sri Narada said: From an elderly pilgrim named Jaya, who was the wisest of the wise, Mangala had heard of the fabulous wealth of King Nanda.
vicintya preshayam asa
nanda-rajasya—of King Nanda; valaye—in the circle; mangalah—mangala; dainya-piditah—suffering in poverty; vicintya—considering; preshayam asa—sent; kanyakah—daughters; caru-locanah—beautiful-eyed.
After some thought, the pauper Mangala sent his beautiful-eyed daughters to King Nanda's circle.
ta nanda-rajasya grihe
babhuvur go-vrajeshu ca
tah—they; nanda-rajasya—of King Nanda; grihe—in the home; kanyaka—the daughters; ratna-bhushitah—decorated with jewels; gavam—of cows; gomaya-harinyah—taking the milk; babhuvuh—became; go-vrajeshu—in the barns; ca—and.
In King Nanda's home the girls, now decorated with jewels, milked the cows in the barns.
shri-krishnam sundaram drishtva
kanya jati-smarash ca tah
shri-krishnam—Sri Krishna; sundaram—handsome; drishtva—seeing; kanya—the girls; jati-smarah—remembering their previous birth; ca—and; tah—they; kalindi—of the Yamuna; sevanam—service; cakruh—did; nityam—regularly; shri-krishna-hetave—to attain Sri Krishna.
Gazing at handsome Sri Krishna, and remembering their previous birth, the girls daily worshiped the Yamuna to attain Krishna.
tabhyah sva-darshanam dattva
varam datum samudyata
atha—then; ekada—one day; shyamalangi—dark-limbed; kalindi—Yamuna; dirgha-locana—with large eyes; tabhyah—to them; sva-darshanam—own sight; dattva—giving; varam—blessing; datum—to give; samudyata—eager.
One day the large-eyed and dark-complexioned goddess Yamuna appeared before them and offered to give them a benediction.
ta vavrire vrajeshasya
putro bhuyat patish ca nah
tathastu coktva kalindi
ta—they; vavrire—chose; vrajeshasya—of the king of Vraja; putrah—the son; bhuyat—may be; patih—the husband; ca—and; nah—of us; tatha—so; astu—be it; ca—and; uktva—saying;i tatra—there; eva—indeed; antaradhiyata—disappeared.
They said, "May Sri Krishna, the son of Vraja's king, become our husband." Yamuna replied, "So be it," and suddenly disappeared.
tah prapta vrindakaranye
tabhih sardham hari reme
suribhih surarad iva
tah—they; prapta—attained; vrindakaranye—in Vrindavana forest; kartikyam—in the month of Kartika; rasa-mandale—in the rasa dnace circle; tabhih—with them; sardham—with; hari—Krishna; reme—enjoyed; suribhih—with the demigoddesses; surarad—the king of heaven; iva—as.
Later, in the month of Karttika, in the rasa-dance circle, Lord Krishna enjoyed with them as King Indra enjoys with many heavenly girls.
The Story of the Mithila Women
akhyanam shrinu maithila
shri-narada uvaca—Sri Narada said; maithilinam—of the women of Mithila; goipikanam—of the gopis; akhyanam—the stopry; shrinu—hear; maithila—O king of Mithila; dashashvamedha-tirthasya—of the holy place dasasvamedha; phaladam—giving the result; bhakti-vardhanam—increasing devotion.
Sri Narada said: O king of Mithila, please hear the story of the Mithila women that become gopis, a story that brings the result of visiting sacred Dashashvamedha-tirtha, a story the increases one's love for Lord Krishna.
shri-ramasya varaj jata
drishtva ta moham asthitah
shri-ramasya—of Lord Ramacandra; varat—from the blessing; jata—born; nava-nanda-griheshu—in the homes of the nine Nandas; yah—who; kamaniyam—handsome; nanda-sunum—the son of Nanda; drishtva—seeing; ta—they; moham—enchantment; asthitah—attained.
Because of Lord Ramacandra's benediction they took birth in the homes of the nine Nandas. When they saw handsome Krishna, they became bewildered with love for Him.
margashirshe shubhe masi
kritva devim mahi-mayim
margashirshe—margasirsa; shubhe—auspicous; masi—in the month; cakruh—did; katyayani-vratam—a vow to worship goddess Durga; upacaraih—with offerings; shodashabhih—sixteen; kritva—doing; devim—to the goddess; mahi-mayim—a deity made of clay.
During the auspicious month of Margashirsha (November-December) they observed a vow to worship goddess Katyayani. They made a clay deity of the goddess and worshiped her with sixteen offerings.
nityam sameta ajagmur
arunodaya-velayam—at sunrise; snatah—bathing; shri-yamuna-jale—in the Yamuna's water; nityam—regularly; sameta—met; ajagmuh—went; gayantyah—singing; bhagavat—of Lord Krishna; gunan—the virtues.
Singing Lord Krishna's glories as they went, every morning they would bathe in the Yamuna's waters.
ekada tah sva-vastrani
tire nyasya vrajanganah
karabhyam sincatir mithah
ekada—once; tah—they; sva-vastrani—their garments; tire—on the riverbank; nyasya—placing; vrajanganah—the girls of Vraja; vijahruh—played; yamuna-toye—in the Yamuna's waters; karabhyam—with their hands; sincatih—splashing; mithah—each other.
Once, placing their garments on the riverbank, the girls of Vraja, played in the Yamuna's waters, splashing each other with both hands.
tasam vasamsi sanniya
bhagavan pratar agatah
tvaram kadambam aruhya
cauravan maunam ashthitah
tasam—of them; vasamsi—the garments; sanniya—taking; bhagavan—the Lord; pratah—in the morning; agatah—come; tvaram—quickly; kadambam—a kadamba tree; aruhya—climbing; cauravat—like a thief; maunam ashthitah—silent.
Coming there that morning, Lord Krishna silently stole their garments and climbed a kadamba tree.
ta na vikshya sva-vasamsi
sa-lajja jahasur nripa
tah—they; na—not; vikshya—seeing; sva-vasamsi—their garments; vismita—surprised; gopa-kanyakah—teh gopis; nipa—in a kadamba tree; sthitam—staying; vilokya—seeing; atha—then; sa-lajja—with shyness; jahasuh—smiled; nripa—O king.
Not seeing their clothes, the gopis were surprised. O king, when they saw Krishna in the tree they shyly smiled.
sarva agatya catra vai
anyatha na hi dasyami
vrikshat krishna uvaca ha
praticchantu—may desire; sva-vasamsi—own garments; sarva—all; agatya—approaching; ca—and; atra—here; vai—indeed; anyatha—otherwise; na—not; hi—indeed; dasyami—I will give; vrikshat—from the tree; krishna—Krishna; uvaca—said; ha—indeed.
From the tree Krishna said: All who wish their garments, come here and take them. If you do not come, I will not give them.
rajantyas tah shita-jale
hasantyah prahur anatah
rajantyah—splendidly beautiful; tah—they; shita—in the cold; jale—water; hasantyah—giggling; prahuh—said; anatah—with bowed heads.
Bowing their heads as they stood in the cold water, the smiling girls spoke.
he nanda-nandana manohara gopa-ratna
shri-shyamasundara tavoditam adya vakyam
kurmah katham vivasanah kila te 'pi dasyah
shri-gopya ucuh—the gopis said; he—O; nanda-nandana—son of Nanda; manohara—handsome; gopa-ratna—jewel of the gopas; gopala—of the gopas; vamsha—in the family; nava—young; hamsa—swan; maharti-harin—remover of sufferings; shri-shyamasundara—O dark and handsome one; tava—by You; uditam—spoken; adya—now; vakyam—words; kurmah—we do; katham—how?; vivasanah—without garments; kila—indeed; te—of you; api—certainly; dasyah—the maidservants.
The gopis said: O handsome son of Nanda, O jewel of the gopas, O young swan in the gopa dynasty, O destroyer of sufferings, O handsome dark one, how can we follow Your order? We are Your maidservants, but we have no clothes.
jato vraje 'ti-rasikah kila nirbhayo 'si
vasamsi dehi na hi cen mathuradhipaya
vakshyamahe 'nayam ativa kritam tvayatra
gopangana-vasana-muk—a theif of the gopis garments; navanita-hari—a theif of butter; jatah—born; vraje—in Vraja; ati-rasikah—the enjoyer of nectar; kila—indeed; nirbhayah—fearless; asi—You are; vasamsi—garments; dehi—please give; na—not; hi—indeed; cet—if; mathuradhipaya—to the King of Mathura; vakshyamahe—we will tell; anayam—misdeed; ativa—great; kritam—done; tvaya—by You; atra—here.
You are a thief of butter and thief of gopis' garments. You are a fearless rake in the village of Vraja. Give us our garments. If You don't we will tell King Kamsa, the ruler of Mathura, the evil You have done here.
dasyo mamaiva yadi sundara-manda-hasa
icchantu vaitya kila catra kadamba-mule
no cet samasta-vasanani nayami gehams
tasmat karishyatha mamaiva vaco 'vilambat
shri-bhagavan uvaca—the Supreme Personality of Godhead said; dasyah—maidservants; mama—My; eva—indeed; yadi—if; sundara-manda-hasa—O sweetly-smiling girls; icchantu—desire; va—or; etya—approaching; kila—indeed; ca—and; atra—here; kadamba-mule—at the root of this kadamba tree; na—not; u—indeed; cet—if; samasta-vasanani—allthe garments; nayami—I will take; gehamh—to your homes; tasmat—therefore; karishyatha—you should do; mama—My; eva—indeed; vacah—words; avilambat—without delay.
The Supreme Personality of Godhead said: O sweetly-smiling girls, if you actually are My maidservants, and if you actually want your garments, then come to the roots of this kadamba tree. If you do not come, I will bring all these garments to your homes. Because I will do that you should follow My orders without delay.
tada ta nirgatah sarva
jalad gopyo 'ti-vepitah
anata yonim acchadya
shri-narada uvaca—Sri Narada said; tada—then; ta—they; nirgatah—went; sarva—all; jalat—from the water; gopyah—the gopis; ati-vepitah—trembling; anata—with bowed heads; yonim—the pubic area; acchadya—covering; panibhyam—with both hands; shita-karshitah—tormented by the cold.
Sri Narada said: Shivering with the cold, bowing their heads, and covering their pubic areas with both hands, all the gopis emerged from the water.
dadhuh sarva vrajanganah
mohitash ca sthitas tatra
krishna-dattani—given by Krishna; vasamsi—the garments; dadhuh—placed; sarvah—all; vrajanganah—the girls of Vraja; mohitah—bewildered; ca—and; sthitah—stood; tatra—there; krishne—for Krishna; lajjayita—shy; ikshanah—glances.
Taking their garments from Krishna, all the girls of Vraja dressed themselves. Bewildered with love, they shyly gazed at Lord Krishna.
jnatva tasam abhiprayam
aha manda-smitah krishnah
samantad vikshya ta vacah
jnatva—understanding; tasam—of them; abhiprayam—the intention; parama-prema-lakshanam—the highest love; aha—said; manda—gently; smitah—smiling; krishnah—Krishna; samantat—at all of them; vikshya—glancing; ta—them; vacah—words.
Aware of the great love in their hearts, Krishna gently smiled. Placing His eyes on all of them, He spoke.
mad-artham tac ca sa-phalam
bhavishyati na samshayah
shri-bhagavan uvaca—the Supreme Personality of Godhead said; bhavatibhih—with you; margashirshe—in the month of Margashirsha; kritam—done; katyayani—to worship goddess Katyayani; vratam—a vow; mat—of Me; artham—for the sake; tat—that; ca—and; sa-phalam—fruitful; bhavishyati—will be; na—no; samshayah—doubt.
The Supreme Personality of Godhead said: To attain Me, during the month of Margashirsha you followed a vow to worship goddess Katyayani. Your vow will bear its fruit. There is no doubt of that.
parashvo 'hani catavyam
yushmabhish ca karishyami
parashvah—after tomorrow; ahani—on the day; ca—and; atavyam—in the forest; krishna-tire—on the Yamuna's shore; manohare—beautiful; yushmabhih—with you; ca—and; karishyami—I will do; rasam—a rasa dance; purna-manoratham—that will fulfill all your desires.
The day after tomorrow, on the Yamuna's beautiful shore, I will enjoy with You a rasa dance that will fulfill all your desires.
ity uktvatha gate krishne
gopyah sarva grihan yayuh
iti—thus; uktva—speaking; atha—then; gate—gone; krishne—Krishna; paripurnatame—the Supreme Personality of Godhead; harau—Lord Hari; prapta—attained; anandah——bliss; manda—gentle; hasah—simles; gopyah—the gopis; sarvah—all; grihan—to their homes; yayuh—went.
After speaking these words, Lord Krishna, the perfect Supreme Personality of Godhead, left. Then all the gopis, gently smiling and their hearts filled with bliss, went to their homes.
The Story of the Kaushala Women
varnanam shrinu maithila
shri-narada uvaca—Sri Narada said; kaushalanam——of the women of Kausala; gopikanam—of thegopis; varnanam—the description; shrinu—please hear; maithila—O king of Mithila; sarva-papa-haram—removing all sins; punyam—sacred; shri-krishna-caritamritam—filled with the nectar of Sri Krishna's pastimes.
Sri Narada said: O king of Mithila, please hear the story of the Kaushala womwn that became gopis, a sacred story that removes all sins and is filled with the nectar of Lord Krishna's pastimes.
jata rama-varad vraje
navopananda-geheshu—in the homes of the nine Upanandas; jata—born; rama-varat—by the blessing of Lord Rama; vraje—in Vraja; parinita—married; gopa-janaih—by the gopas; ratna-bhushana-bhushitah—decorated with jewel ornaments.
By Lord Ramacandra's blessing they were born in the homes of the nine Upanandas. Decorated with jewel ornaments, they were married to various gopas.
purna-candra-pratikasha—splendid as the full moon; nava-yauvana-samyutah—in full bloom of youth; padminyah—beautiful and graceful as lotus flowers; hamsa-gamanah—graceful as swans; padma-patra-vilocanah—with lotus-petal eyes.
They were young, glorious as full moons, delicate as lotus flowers, and graceful as swans. Their eyes were like lotus petals.
su-dridham sarvato 'dhikam
cakruh krishne nanda-sute
jara—of a paramour; dharmena—with the nature; su-sneham——passionate love; su-dridham—very intense; sarvatah—than everything; adhikam—greater; cakruh—did; krishne—for Lord Krishna; nanda-sute—the son of Nanda; kamaniye—handsome; mahatmani—the Supreme Personality of Godhead.
They had fallen passionately in love with Nanda's handsome son Krishna, the Supreme Personality of Godhead. They loved Him as a paramour.
tabhih sardham sada hasyam
karshanaih sa cakara ha
tabhih—them; sardham—with; sada—always; hasyam—joking; vraja-vithishu—on the pathways of Vraja; madhavah—Krishna; smitaih—with smiles; pita-patadanaih—with yellow garments; karshanaih—with tugging; sa—He; cakara—did; ha—indeed.
Smiling, and tugging at their yellow garments, Krishna teased them and joked with them on the pathways of Vraja.
dadhi-vikrayartham yantyas tah
krishna krishneti cabruvan
krishne hi prema-samyukta
dadhi—yogurt; vikraya—selling; artham—for the purpose; yantyah—going; tah—they; krishna—O Krishna; krishna—O Krishna; iti—thus; ca—and; abruvan—said; krishne—for Krishna; hi—indeed; prema-samyukta—full of love; bhramantyah—wandering; kunja-mandale—in the forest.
In the market selling yogurt, they did not call out, Yogurt! Yogurt!" Instead they called "Krishna! Krishna!" Overcome with love for Krishna, they wandered the forests searching for Him.
khe vayau cagni-jalayor
mahyam jyotir dishasu ca
tasam krishno hi lakshyate
khe—in space; vayau—in air; ca—and; agni—in fire; jalayoh—in water; mahyam—in the mahat-tattva; jyotih—in light; dishasu—in the directions; ca—and; drumeshu—in the trees; jana-vrindeshu—in the people; tasam—of them; krishnah—Krishna; hi—indeed; lakshyate—is seen.
When they looked at the different objects of the creation made of ether, air, fire, and water, when they looked in the different directions, when they looked at the luminaries in the sky, when they looked at trees, and when they looked at people, they did not see them. They only saw Krishna.
ashtabhih sattvikair bhavaih
sampannas tash ca yoshitah
prema-lakshana-samyuktah—filled with love; shri-krishna-hrita-manasah—their hearts fixed on Krishna; ashtabhih—situated; sattvikair bhavaih—with ecstatic love; sampannah—endowed; tah—they; ca—and; yoshitah—the women.
They were filled with love for Krishna. Krishna had stolen their hearts. They could not help but display many symptoms of love for Him.
vraja-vithishu ta nripa
premna—with love; paramahamsanam—of the paramahamsas; padavim—the path; samupagatah—taken; krishna—of Krishna; anandah—bliss; pradhavantyah—running; vraja-vithishu—on the pathways of Vraja; ta—they; nripa—O king.
Filled with love, they followed the path of the paramahamsas. Filled with bliss, they ran along Vraja's pathways.
jada jadam na janantyo
abruvantyo bruvantyo va
jadah—inert; jadam—the inert; na—not; janantyah—undersatnding; jadonmatta-pishaca-vat—as if haunted by a ghost; abruvantyah—not speaking; bruvantyah—speaking; va—or; gata-lajja—without embarrassment; gata-vyathah—without care.
Sometimes they were stunned, sometimes they could not understand that inanimate objects were actually not alive, sometimes they were silent, and sometimes they spoke on and on without care or shyness.
evam kritarthatam praptas
tan-maya yash ca gopikah
balad akrishya krishnasya
evam—in this way; kritarthatam—the real goal of life; praptah—attained; tan-maya—rapt in thought of Krishna; yah—who; ca—and; gopikah—gopis; balat—forcibly; akrishya—attracting; krishnasya—of Krishna; cucumbuh—kisssed; mukha-pankajam—the lotus mouth.
Rapt in thinking of Krishna, they attained the highest goal of life. Irresistibly attracted to Krishna, they could not help but kiss His lotus lips.
tasam tapah kim kathayami rajan
purne pare brahmani vasudeve
yash cakrire prema hrid-indriyadyair
tasam—of them; tapah—austerity; kim—what; kathayami—I say; rajan—O king; purne—perfect; pare brahmani—the Supreme Personality of Godhead; vasudeve—Lord Vasudeva; yah—who; cakrire—did; prema—love; hrid-indriyadyaih—with the heart and senses; visrijya—abandoning; loka-vyavahara-margam—the path of what is ordinarily desirable.
O king, how can I describe the austerities they must have performed? Abandoning the path of what is ordinarily thought desireable in this world, with all their heart and senses they loved Lord Krishna, the Supreme Personality of Godhead.
ya rasa-range vinidhaya bahum
cakrur vashe krishnam alam tapas tad
vaktum na shakto vadanaih phanindrah
ya—who; rasa-range—in the arena of the rasa dance; vinidhaya—placing; bahum—an arm; krishnamsayoh—on Krishna's shoulders; prema-vibhinna—overcome with love; cittah—their hearts; cakruh—did; vashe—in control; krishnam—k; alam—greatly; tapah—austerity; tat—that; vaktum—to say; na—not; shaktah—able; vadanaih—with many mouths; phanindrah—Lord Sesha, the king of serpents.
Overcome with love, and placing an arm around His shoulders in the rasa dance, they made Krishna their surrendered servant. Even Lord Sesha with His many mouths cannot describe the auterities they must have performed.
yogena sankhyena shubhena karmana
yat prapyate tac ca padam videha-rat
yogena—with yoga; sankhyena—with sankhya; shubhena—with auspicious; karmana—work; nyaya—nyaya; adi—beginning with; vaisheshika—vaisesika; tattva—the truth; vittamaih—by they who know; yat—what; prapyate—is attained; tat—that; ca—and; padam—state; videha-rat—O king of Videha; samprapyate—is attained; kevala-bhakti-bhavatah—by pure love for Lord Krishna.
O king of Videha, whatever good result may be attained by yoga, sankhya, good deeds, or the study of logic and philosophy, is at once attained simply by loving Lord Krishna.
bhaktyaiva vashyi harir adi-devah
sada pramanam kila catra gopyah
sankhyam ca yogam na kritam kadapi
premnaiva yasya prakritim gatah syuh
bhaktya—by devotion and love; eva—indeed; vashyi—brought under control; harih—Krishna; adi-devah—th4e Supreme Personality of Godhead; sada—always; pramanam—evidence; kila—indeed; ca—and; atra—here; gopyah—the gopis; sankhyam—sankhya; ca—and; yogam—yoga; na—not; kritam—done; kadapi—at any time; premna—by love; eva—indeed; yasya—of whom; prakritim—the nature; gatah syuh—attained.
Love and devotion make Lord Krishna, the Supreme Personality of Godhead, into one's surrendered servant. The gopis are the proof. They followed neither sankhya nor yoga. Only because they loved Him did they gain His company.
The Story of the Ayodhya Women
gopinam varnanam shrinu
shri-narada uvaca—Sri Narada said; ayodhya-vasininam—of the women of Ayodhya; tu—indeed; gopinam—of the gopis; varnanam—description; shrinu—please hear; catushpadartha-dam—bringing the four goals of life; sakshat—directly; krishna-prapti-karam—bringing the attainment of Lord Krishna; param—great.
Sri Narada said: Please hear the story of the Ayaodhya women that became gopis, a story that grants the four goals of life and brings the company of Lord Krishna.
campaka nama maithila
babhuva tasyam vimalo
sindhu-desheshu—in Sindhu-desha; nagari—a city; campaka—Campaka; nama—named; maithila—O king of Mithila; babhuva—was; tasyam—in that city; vimalah—Vimala; raja—king; dharma-parayanah—saintly.
O king of Mithila, in Sindhu-desha there was a city named Campaka. The saintly king there was Vimala.
kuvera iva kosadhyo
manasvi mrigarad iva
prahlada iva murtiman
kuvera—Kuvera; iva—like; kosadhyah—wealthy; manasvi—chivalorus; mrigarat—a lion; iva—like; vishnu-bhaktah— adevotee of Lord Vishnu; prashantatma—peaceful at heart; prahlada—Prahlada; iva—like; murtiman—personified.
Like Kuvera he was wealthy. Like a lion he was noble and chivalrous. Like Prahlada he was a peaceful-hearted devotee of Lord Vishnu.
babhuvus tasya bhu-pateh
vandhyatvam tah samagatah
bharyanam—of wives; shat-sahasrani—six thousand; babhuvuh—were; tasya—of him; bhu-pateh—the king; rupavatyah—beautiful; kanja-netrah—lotus-eyed; vandhyatvam—barrenness; tah—they; samagatah—attained.
However, King Vimala's six thousand beautiful, lotus-eyed wives were all barren.
apatyam kena punyena
bhuyan me 'tra shubham nripa
evam cintayatas tasya
bahavo vatsara gatah
apatyam—a child; kena—by what?; punyena—pious deed; bhuyan—may be; me—of me; atra—here; shubham—auspiciousness; nripa—O king; evam—thus; cintayatah—thinking; tasya—of him; bahavah—many; vatsara—years; gatah—passed.
He spent many years wondering, "What pious deed with bring me a child?"
ekada yajnavalkyas tu
munindras tam upagatah
tam natvabhyarcya vidhivan
nripas tat-sammukhe sthitah
ekada—once; yajnavalkyah—Yaj 24avalkya; tu—indeed; munindrah—the king of sages; tam—him; upagatah—attained; tam—to him; natva—bowing; abhyarcya—worshiping; vidhivat—properly; nripah—the king; tat-sammukhe—before him; sthitah—stood.
One day Yajnavalkya, the king of sages, visited. The king bowed down, worshiped him, and stood respectfully before him.
cintakulam nripam vikshya
sarva-jnah sarva-vic chantah
cintakulam—anxiou; nripam—the king; vikshya—seeing; yajnavalkyah—Yajnavalkya; maha-munih—the great sage; sarva-jnah—all-knowing; sarva-vit—all-knowing; chantah—peaceful; pratyuvaca—spoke; nripottamam—to the best of kings.
Seeing the king was very anxious, the peaceful and all-knowing sage Yajnavalkya spoke.
rajan krisho 'si kasmat tvam
ka cinta te hridi sthita
saptasv angeshu kushalam
drishyate sampratam tava
shri-yajnavalkya uvaca—Yajnavalkya said; rajan—O king; krishah—distraught; asi—you are; kasmat—why?; tvam—you; ka—what?; cinta—anxiety; te—of you; hridi—in the heart; sthita—situated; saptasv—in seven; angeshu—limbs; kushalam—auspiciousness; drishyate—is seen. sampratam—now; tava—of you.
Sri Yajnavalkya said: O king, why are you distraught? What is the worry in your heart? I can see the seven limbs of your body are marked with all auspiciousness.
brahmams tvam kim na janasi
tathapy aham vadishyami
shri-vimala uvaca—Sri Vimala said; brahmamh—O brahmana; tvam—of you; kim—what?; na—not; janasi—you know; tapasa—by austerity; divya-cakshusha—with spiritual eyes; tathapi—still; aham—I; vadishyami—will tell; bhavatah—of you; vakya-gocarat—in words.
Sri Vimala said: O brahmana, what do you not know? Because you have spiritual eyes attained by great austerities, you know everything. Still I will tell you my worry.
vyapto 'ham muni-sattama
kim karomi tapo danam
vada yena bhavet praja
anapatyena-with childlessness; duhkhena—with happiness; vyaptah—pervaded; aham—i am; muni-sattama—O best of sages; kim—what?; karomi—will I do; tapah—austerity; danam—charity; vada—tell; yena—by which; bhavet—may be; praja—a child.
Because I have no child I am filled with grief. O best of sages, please describe the austerity or charity that will bring me a child.
iti shrutva yajnavalkyo
dirgham dadhyau muni-shreshtho
bhutam bhavyam vicintayan
shri-naradah uvaca—Sri Narada said; iti—thus; shrutva—hearing; yajnavalkyah—Yaj 24avalkya; dhyana—meditation; stimita—closed; locanah—eyes; dirgham—for a long time; dadhyau—placed; muni-shreshthah—the best of sages; bhutam—past; bhavyam—and future; vicintayan—meditating.
Sri Narada said: Hearing this, the great sage Yaj 24avalkya for a long time closed his eyes. Meditating in trance, he looked into the past and future.
asmin janmani rajendra
putro naiva ca naiva ca
putryas tava bhavishyanti
shri-yajnavalkya uvaca—Sri Yajnavalkya said; asmin—in this; janmani—birth; rajendra—O king of kings; putrah—a son; na—not; eva—indeed; ca—and; na—not; eva—indeed; ca—and; putryah—many daughters; tava—of you; bhavishyanti—will be; kotishah—millions; nripa-sattama—O best of kings.
Sri Yajnavalkya said: O best of kings, in this birth you have no son. No son at all. You will have ten million daughters.
putram vina purva-rinan na ko 'pi
pramucyate bhumi-tale munindra
sada hy aputrasya grihe vyatha syat
param tv ihamutra sukham na kincit
shri-raja uvaca—the king said; putram—a son; vina—without; purva-rinan—previous devts; na—not; ko 'pi—anyone; pramucyate—is liberated; bhumi-tale—on the earth; munindra—O king of sages; sada—always; hi—indeed; aputrasya—without a son; grihe—in the home; vyatha—trouble; syat—is; param—great; tv—indeed; iha—in this world; amutra—and in the next; sukham—happiness; na—not; kincit—anything.
The king said: O king of sages, without a son no one in this world can become free of his many debts (to the sages, demigods, and forefathers) and become liberated. Without a son there is always trouble at home. Without a son there can be no happiness in either this life or the next.
ma khedam kuru rajendra
putryo deyas tvaya khalu
param dayadikaih saha
shri-yajnavalkyah uvaca—Sri Yajnavalkya said; ma—don't; khedam—unhappiness; kuru—do; rajendra—O king of kings; putryah—daughters; deyah—to be given; tvaya—by you; khalu—indeed; shri-krishnaya—of Sri Krishna; bhavishyaya—in the future; param—great; dayadikaih—a great dowery; saha—with.
Sri Yajnavalkya said: O king, don't be unhappy. With a great dowry you will give all your daughters in marriage to Lord Krishna.
tenaiva karmana tvam vai
param moksham avapsyasi
tena—by this; eva—indeed; karmana—action; tvam—you; vai—indeed; devarshi-pitrinam—the demigods, sages, and ancestors; rinat—from the debt; vimuktah—free; nripa—of kings; shardula—O tiger; param—final; moksham—liberation; avapsyasi—you will attain.
O tiger of kings, by doing that you will be free of your debts to the demigods, sages, and ancestors, and you will attain liberation.
shrutva vakyam maha-muneh
punah papraccha sandeham
shri-narada uvaca—Sri Narada said; tada—then; ati-harshitah—very happy; raja—the king; shrutva—hearing; vakyam—the words; maha-muneh—of the great sage; punah—again; papraccha—asked; sandeham—a doubt; yajnavalkyam—to Yaj 24avalkya; maha-munim—the great sage.
Sri Narada said: Very happy to hear these words, the king asked Yajnavalkya Muni the following question.
kasmin kule kutra deshe
bhavishyah shri-harih svayam
kidrig rupash ca kim varno
varshaish ca katibhir gataih
shri-raja uvaca—the king said; kasmin—in what?; kule—family; kutra—in what?; deshe—country; bhavishyah—will be; shri-harih—Lord Krishna; svayam—personally; kidrig—what?; rupah—form; ca—and; kim—what?; varnah—varna; varshaih—with years; ca—and; katibhih—how many?; gataih—gone.
The king said: In what country will Lord Krishna appear? In what family? What will be His form? What will be His caste? How many years hence will He come?
tava rajyan maha-bhuja
tatha panca-dashe nripa
tasmin varshe yadu-kule
mathurayam yadoh pure
bhadre budhe krishna-pakshe
dhatrarkshe harshane vrishe
vave 'shtamyam ardha-ratre
bhavishyati harih sakshad
aranyam adhvare 'gni-vat
shri-yajnavalkya uvaca—Sri Yajnavalkya said; dvaparasya—of the Dvapara; yugasya—yuga; asya—of that; tava—of you; rajyat—will be manifested; maha-bhuja—O mighty-armed one; avasheshe—at the end; varsha-shate—of a hundred years; tatha—so; panca-dashe—fifteen; nripa—O king; tasmin—in this; varshe—varsa; yadu-kule—in the Yadu family; mathurayam—in Mathura; yadoh—of the Yadus; pure—in the city; bhadre—in the month of Bhadra; budhe—on Wednesday; krishna-pakshe—during the dark fortnight; dhatrarkshe—in the star Rohini; harshane—in harsana-yoga; vrishe—in Taurus; vave—directly after midnight; ashtamyam—on the eighth day; ardha-ratre—in the middle of the night; nakshatresha-mahodaye—in the rising of the moon; andhakaravrite—filled with blinding darkness; kale—at the time; devakyam—in DevakiŹ shauri-mandire—in the house of Vasudeva; bhavishyati—will be; harih—Lord Krishna; sakshat—directly; aranyam—in the arani wood; adhvare—in the fire; agni—fire; vat—like; shrivatsankah—marked withb Srivatsa; ghana-shyamah—dark as a monsoon cloud; vana-mali—wearing a forest garland; ati-sundarah—very handsome.
Sri Yajnavalkya said: O mighty-armed king, in the Dvapara-yuga, when you have reigned for 115 years, in this (Bharata) varsha, in Mathura, the city of the Yadus, in the Yadu family, during the month of Bhadra (August-September), on a Monday that is the eighth-day of the dark-moon, in the middle of a very dark night, just as the moon is rising, when Taurus and the star Rohini are prominent, and when the stars are in harshana-yoga, in Vasudeva's palace, handsome Lord Krishna, dark as a monsoon cloud, decorated with a forest garland, and marked with Srivatsa, will appear in Devaki's womb as fire appears in a yajna's arani sticks.
tasmai deya tvaya kanya
ayus te 'sti na samshayah
pitambarah—wearing yellow garments; padma-netrah—with lotus eyes; bhavishyati—will be; catur-bhujah—four arms; tasmai—to him; deya—should be given; tvaya—by you; kanya—the daughters; ayuh—life; te—of you; asti—will be; na—no; samshayah—doubt.
You will give your daughters in marriage to Lord Krishna, who has four arms, lotus eyes, and yellow garments. In this way you will attain the supreme goal of life. Of this there is no doubt.
The Story of the Ayodhya Women
evam uktva gate sakshad
ativa harsham apanno
shri-narada uvaca—Sri Narada said; evam—thus; uktva—speaking; gate—gone; sakshat—directly; yajnavalkye—Yajnavalkya; maha-munau—the great sage; ativa—great; harsham—happiness; apannah—attained; vimalah—Vimala; campaka-patih—the king of Campaka.
Sri Narada said: Then the great sage Yajnavalkya left. Vimala, the king of Campaka, was very happy.
shri-ramasya varac ca yah
babhuvus tasya bharyasu
tah sarvah kanyakah shubhah
ayodhya-pura-vasinyah—the women of Ayodhya; shri-ramasya—of Sri Rama; varat—frokm the benediction; ca—and; yah—who; babhuvuh—became; tasya—of him; bharyasu—in the wives; tah—they; sarvah—all; kanyakah—daughters; shubhah—beautiful.
Then the Ayodhya women blessed by Lord Ramacandra took birth as the very beautiful daughters of Vimala and his wives.
vivaha-yogyas ta drishtva
dutam aha nripeshvarah
vivaha-yogyah—at the proper age for marriage; ta—they; drishtva—seeing; cintayan—thinking; campaka-patih—the king of Campaka; yajnavalkya-vacah—the words of Yajnavalkya; smritva—remembering; dutam—to give; aha—said; nripeshvarah—the great king.
Seeing that his daughters had come to a marriagable age, and remembering Yajnavalkya's words, King Vimala spoke.
mathuram gaccha duta tvam
gatva shauri-griham shubham
darshaniyas tvaya putro
shri-vimala uvaca—Sri Vimala said; mathuram—to Mathura; gaccha—go; duta—O messenger; tvam—you; gatva—having gone; shauri—of Vasudeva; griham—to tyhe home; shubham—beautiful; darshaniyah—should be seen; tvaya—by you; putrah—the son; vasudevasya—of Vasudeva; sundarah—handsome.
Sri Vimala said: O messenger, go to Mathura, enter Vasudeva's palace, and look for Vasudeva's handsome son.
yadi syat tarhi dasyami
tasmai sarvah su-kanyakah
shrivatsankah—marked with Srivatsa; ghana-shyamah—dark as a cloud; vana-mali—wearing a forest garland; catur-bhujah—with four arms; yadi—if; syat—is; tarhi—then; dasyami—I will give; tasmai—to Him; sarvah—all; su-kanyakah—my beautiful daughters.
He is dark as a monsoon cloud, has four arms, is marked with Srivatsa, and wears a forest garland. If He is there, I will give Him all my beautiful daughters.
iti vakyam tatah shrutva
duto 'sau mathuram gatah
mathuramsh ca mahajanan
shri-narada uvaca—Sri Narada said; iti—thus; vakyam—the words; tatah—then; shrutva—hearing; dutah—the messenger; asau—he; mathuram—to Mathura; gatah—went; papraccha—asked; sarvabhiprayam—all knowledge; mathuran—the people of Mathura; ca—and; mahajanan—great souls.
Sri Narada said: Hearing these words, and going to Mathura, the messenger asked the great souls there if they had seen Vasudeva's son.
tad-vakyam mathurah shrutva
tam dutam rahasi prahuh
karnante manda-vag yatha
tad-vakyam—his words; mathurah—the peole of Mathura; shrutva—hearing; kamsa-bhitah—afraid of Kamsa; su-buddhayah—intelligent; tam—to him; dutam—the messenger; rahasi—in private; prahuh—said; karnante—in the ear; manda-vag—whispering; yatha—as.
Hearing these words, the intelligent people of Mathura, who were all afraid of Kamsa, took him to a secluded place and whispered in his ear.
vasudevasya ye putrah
kamsena bahavo hatah
kanya sapi divam gata
shri-mathura ucuh—the people of Mathura said; vasudevasya—of vasudeva; ye—who; putrah—the sons; kamsena—by Kamsa; bahavah—many; hatah—killed; ekavashishtavaraja—one remaining; kanya—a dauighter; sapi—she; divam—to heaven; gata—went.
The people of Mathura said: Vasudeva's many sons were all killed by Kamsa. Only a daughter, who went to the heavenly planets, survived.
vasudevo 'sti catraiva
hy aputro dina-manasah
idam na kathaniyam hi
tvaya kamsa-bhayam pure
vasudevah—Vasudeva; asti—is; ca—and; atra—here; eva—indeed; hi—indeed; aputrah—sonless; dina-manasah—unhappy at heart; idam—thus; na—not; kathaniyam—to be spoken; hi—indeed; tvaya—by you; kamsa-bhayam—out of fear of Kamsa; pure—in the city.
Now sonless, Vasudeva is unhappy at heart. Because of the danger of Kamsa, you should not repeat these words in this city.
vakti cen mathura-pure
tam dandayati kamso 'sau
shauri—of Vasudeva; santana—the family; vartam—the story; yah—who; vakti—speaks; cet—if; mathura-pure—in Mathura City; tam—him; dandayati—punishes; kamsah—Kamsa; asau—he; shaury-ashtama-shishoh—of Vasudeva's eighth son; ripuh—the enemy.
If in Mathura-puri someone speaks this story of Vasudeva's sons, then Kamsa, the sworn enemy of Vasudeva's eighth son, punishes him severely.
jana-vakyam tatah shrutva
duto vai campaka-purim
gatvatha kathayam asa
rajne karanam adbhutam
shri-narada uvaca—Sri Narada said; jana-vakyam—the words of the people; tatah—then; shrutva—hearing; dutah—the messenger; vai—indeed; campaka-purim—to the4 city of Campaka; gatva—going; atha—then; kathayam asa—spoke; rajne—to the king; karanam—the reason; adbhutam—surprising.
Sri Narada said: After hearing the people's words, the messenger returned to the city of Campaka and told the very surprising story to the king.
mathurayam asti shaurir
tat-putras tu pura jatah
kamsena nihatah shrutam
shri-duta uvaca—the messenger said; mathurayam—in Mathura; asti—is; shaurih—Vasudeva; anapatyah—childless; ati-dinavat—like a very wretched person; tat-putrah—his sons; tu—indeed; pura—previously; jatah—born; kamsena—by Kamsa; nihatah—killed; shrutam—heard.
The messenger said: Unhappy and childless, Vasudeva stays in Mathura. I heard that all his sons were killed by Kamsa.
kham gata kamsa-hastatah
evam shrutva yadu-puran
nirgato 'ham shanaih shanaih
eka—one; avashishta—remaining; kanya—daughter; api—also; kham—to heaven; gata—went; kamsa-hastatah—by Kamsa's hand; evam—thus; shrutva—hearing; yadu-purat—from the city of the Yadus; nirgatah—come; aham—I; shanaih shanaih—very slowly.
One a daughter who, struck by Kamsa's hand, went to the heavenly planets, remains. Hearing this, I slowly left the Yadus' city.
caran vrindavane ramye
drishtah kashcic chishur maya
caran—walking; vrindavane—in Vrindavana; ramye—beautiful; kalindi-nikate—by the Yamuna's shore; shubhe—beautiful; akasmal—suddenly; latika-vrinde—among many vines; drishtah—seen; kashcic—someone; chishuh—a boy; maya—by me.
As I walked by the Yamuna's shore in beautiful Vrindavana forest I saw a boy among some vines.
tal-lakshana-samah—the same characteristsics; rajan—O king; go-gopa-gana-madhyatah—among many cows and gopas; shrivatsankah—marked with Srivatsa; ghana-shyamah—dark as a monsoon cloud; vana-mali—wearing a forest garland; ati-sundarah—very handsome.
O king, He had all the features you described. He was handsome, dark as a monsoon cloud, marked with Srivatsa, and decorated with a forest garland. He was the midst of many cows and gopas.
dvi-bhujo gopa-sunush ca
param tv etad vilakshanam
tvaya catur-bhujash cokto
dvi-bhujah—two artms; gopa-sunuh—a gopa's son; ca—and; param—then; tv—indeed; etat—this; vilakshanam—extraordinary; tvaya—by you; catur-bhujah—four arms; ca—and; uktah—said; vasudevatmajah—Vasudeva's son; harih—Krishna.
There is one difference. He had two arms and Vasudeva's son had four arms.
kim kartavyam vada nripa
muni-vakyam mrisha na hi
yatra yatra yatheccha te
tatra mam preshaya prabho
kim—what?; kartavyam—should be don; vada—tell; nripa—O king; muni-vakyam—the sage's words; mrisha—false; na—not; hi—indeed; yatra—where; yatra—where; yatha—as; iccha—the desire; te—of you; tatra—there; mam—me; preshaya—please send; prabhah—O lord.
What should be done? Tell me, O king. It cannot be that the sage's words are untrue. O master, send me wherever you wish.
iti cintayatas tasya
vismitasya nripashya ca
jetum bhishmah samagatah
shri-narada uvaca—Sri Narada said; iti—thus; cintayatah—thinking; tasya—of him; vismitasya—surprised; nripasya—of the king; ca—and; gajahvayat—from Hastinapura; sindhu-deshan—to Sindhu-desa; jetum—to conquer; bhishmah—Bhishma; samagatah—arrived.
Sri Narada said: As the king was thinking about what to do, Bhishma, on his way to conquer Sindhu-desha, came from Hastinapura.
tam pujya vimalo raja
dattva tasmai balim bahu
bhishmam dharma-bhritam varam
tam—him; pujya—worshiping; vimalah—Vimala; raja—King; dattva—giving; tasmai—to him; balim—a gift; bahu—great; papraccha—asked; sarvabhiprayam—who knows everything; bhishmam—Bhishma; dharma-bhritam—of pious men; varam—the best.
After worshiping him and giving him many gifts, King Vimala asked a question of all-knowing Bhishma, the best of pious men.
mathurayam harih svayam
bhavishyati na samshayah
shri-vimala uvaca—Sri Vimala said; yaj 24avalkyena—by yajnavalkya; purvoktah—previously said; mathurayam—in mathura; harih—Krishna; svayam—personally; vasudevasya—of Vasudeva; devakyam—in Devaki; bhavishyati—will be; na—no; samshayah—doubt.
Sri Vimala said: Yajnavalkya Muni told me that Lord Hari, the Supreme Personality of Godhead, will become the son of Vasudeva and Devaki in Mathura. Of this there is no doubt.
na jato vasudevasya
sakashe 'dya harih parah
rishi-vakyam mrisha na syat
kasmai dasyami kanyakah
na—not; jatah—born; vasudevasya—of Vasudeva; sakashe—in the presence; adya—now; harih—the Supreme Personality of Godhead; parah—supreme; rishi-vakyam—the words of the sage; mrisha—false; na—not; syat—are; kasmai—to whom?; dasyami—I will give; kanyakah—my daughters.
Although the sage's words cannot be untrue, the Supreme Personality of Godhead has not taken birth as Vasudeva's son. To whom shall I give my daughters in marriage?
viro dhanvi vasuttamah
etad vada maha-buddhe
kim kartavyam mayatra vai
maha-bhagavatah—a great devotee; sakshat—directly; tvam—you; paravara-vittamah—all-knowing; jitendriyah—conquering the senses; balya-bhavat—from childhood; virah—a hero; dhanvi—a bowman; vasuttamah—the best of the Vasus; etat—this; vada—please tell; maha-buddhe—O intelligent one; kim—what?; kartavyam—should be done; maya—by me; atra—here; vai—indeed.
You are a great devotee. You know everything. Your senses are carefully controlled. From childhood you have been a heroic warrior. You are an expert archer and the best of the Vasus. O very intelligent one, please say what I should do.
vimalam praha gangeyo
shri-narada uvaca—Sri Narada said; vimalam—to Vimala; praha—said; gangeyah—Bhishma; maha-bhagavatah—great devotee; kavih—philosopher; divya-drig—with transcendental vision; dharma-tattva-j 24ah—understanding the truth of religion; shri-krishnasya—of Sri Krishna; prabhava—the glory; vit—knowing.
Sri Narada said: The great devotee philosopher Bhishma, who had spiritual vision, understood the truth of religion, and was fully aware of Lord Krishna's glories, spoke to King Vimala.
he rajan guptam akhyanam
shri-bhishma uvaca—Sri Bhisma said; he—O; rajan—king; guptam—hidden; akhyanam—story; vedavyasa—of Vedavyasa; mukhat—from the mouth; shrutam—heard; sarva-papa-haram—removing all sins; punyam—sacred; shrinu—pleasehear; harsha-vivardhanam—delightful.
Sri Bhishma said: O king, please hear this secret I heard from Vyasa's mouth, a holy and delightful secret that removes all sins.
daityanam hi vadhaya ca
devanam—of the demigods; rakshanarthaya—for protection; daityanam—of the demons; hi—indeed; vadhaya—for killing; ca—and; vasudeva-grihe—in Vasudva's home; jatah—born; paripurnatamo harih—the Supreme Personality of Godhead.
To protect the devotees and kill the demons, the Supreme Personality of Godhead has taken birth in Vasudeva's home.
nitva shaurish ca tam tvaram
gatva ca gokule putram
nidhaya shayane nripa
ardha-ratre—in the middle of the night; kamsa-bhayan—out of fear of Kamsa; nitva—bringing; shaurih—Vasudeva; ca—and; tam—Him; tvaram—quickly; gatva—gone; ca—and; gokule—in Gokula; putram—son; nidhaya—placing; shayane—in bed; nripa—O king.
O king, out of fear of Kamsa, Vasudeva took his son to Gokula and placed Him in Yashoda's bed.
mayam nitva puram yayau
vavridhe gokule krishno
gupto jnato na kair nribhih
yashoda-nandayoh—of Nadna and Yashoda; putrim—the daughter; mayam—Maya; nitva—taking; puram—to the city; yayau—went; vavridhe—increased; gokule—in Gokula; krishnah—Krishna; guptah—hidden; jnatah—known; na—not; kair nribhih—by anyone.
Then to Mathura City he took Nanda's and Yashoda's daughter, who was the goddess Maya. As Krishna grew up on Gokula, no one understood His real identity.
so 'dyaiva vrindakaranye
ekadasha samas tatra
gudho vasam karishyati
daityam kamsam ghatayitva
prakatah sa bhavishyati
sah—He; adya—today; eva—even; vrindakaranye—in Vrindavana forest; harih—Krishna; gopala-vesha-dhrik—dressed as a gopa; ekadasha—eleven; samah—years; tatra—there; gudhah—hidden; vasam—residence; karishyati—will do; daityam—the demon; kamsam—Kamsa; ghatayitva—killing; prakatah—revealed; sa—He; bhavishyati—will be.
Today the Supreme Personality of Godhead is living as a gopa in Vrindavana. He will stay there, carefully concealed, for eleven years and then He will kill the demon Kamsa and His true identity will be revealed.
shri-ramasya varac ca yah
tah sarvas tava bharyasu
babhuvuh kanyakah shubhah
ayodhya-pura-vasinyah—the women of Ayodhya; shri-ramasya—of Lord Rama; varat—from the blessing; ca—and; yah—who; tah—they; sarvah—all; tava—of you; bharyasu—in the wives; babhuvuh—were; kanyakah—daughters; shubhah—beautiful.
Because they were blessed by Lord Ramacandra, many women of Ayodhya, took birth as the beautiful daughters born from you and your wives
deyah kanyas tvaya khalu
na vilambah kvacit karyo
dehah kala-vasho hy ayam
gudhaya—concealed; deva-devaya—to the Supreme Personality of Godhead; deyah—should be given; kanyah—daughters; tvaya—by you; khalu—indeed; na—not; vilambah—delay; kvacit—at all; karyah—should be done; dehah—body; kala-vashah—subject to time; hi—indeed; ayam—this.
Marry your daughters to the carefully concealed Supreme Personality of Godhead. Don't delay. This body is subject to the ravages of time.
ity uktvatha gate bhishme
dutam svam preshayam asa
iti—thus; uktva—speaking; atha—then; gate—gone; bhishme—Bhishma; sarvajne—all-knowing; hastinapuram—to Hasintapura; dutam—messenger; svam—own; preshayam asa—sent; vimalah—Vimala; nanda-sunave—to Nanda's son, Krishna.
All-knowing Bhishma spoke these words and then left for Hastinapura. Then King Vimala sent his messenger to Nanda's son, Lord Krishna.
The Story of the Ayodhya Women
atha dutah sindhu-deshan
mathuran punar agatah
caran vrindavane krishna-
tire krishnam dadarsha ha
shri-narada uvaca—Sri Narada said; atha—then; dutah—the messenger; sindhu-deshan—to Sindu-desa; mathuran—to Mathura; punah—again; agatah—came; caran—walking; vrindavane—in Vrindavana; krishna-tire—by the Yamuna's shore; krishnam—Krishna; dadarsha—saw; ha—indeed.
Sri Narada said: The messenger traveled from Sindhu-desha to the province of Mathura. Walking by the Yamuna's shore in Vrindavana, he saw Krishna.
krishnam pranamya rahasi
vimaloktam uvaca sah
krishnam—to Krishna; pranamya—bowing down; rahasi—in a secluded place; kritanjali-putah—with folded hands; shanaih—slowly; pradakshini-kritya—circumambulating; dutah—the messenger; vimala—of Vimala; uktam—the words; uvaca—spoke; sah—he.
In a secluded place, after bowing down before Lord Krishna and slowly circumambulating Him, the messenger repeated King Vimala's words.
svayam param brahma parah pareshah
parair adrishyah paripurna-devah
yah punya-sanghaih satatam hi duras
tasmai namah saj-jana-gocaraya
shri-duta uvaca—the messenger said; svayam—personally; param—the Supreme; brahma—Brahman; parah—the supreme; pareshah—the Supreme Personality of Godhead; paraih—by the great souls; adrishyah—not seen; paripurna-devah—the perfect Lord; yah—who; punya-sanghaih—by many pious deeds; satatam—again and again; hi—indeed; durah—far away; tasmai—to Him; namah—obeisances; saj-jana-gocaraya—seen by the saintly devotees.
The messenger said: I offer my respectful obeisances to You, the perfect Supreme Personality of Godhead, who are seen only by the saintly devotees, and who cannot be approcahed by performing even a great host of ordinary pious deeds.
rakshartham adyaiva yadoh kule 'jah
jato 'si kamsadi-vadhaya yo 'sau
tasmai namo 'nanta-gunarnavaya
gah—the cows; vipra—brahmanas; deva—demigods; shruti—Vedas; sadhu—saints; dharma—and religion; raksha—protection; artham—for the purpose; adya—now; eva—certainly; yadoh—of the Yadus; kule—in the family; ajah—unborn; jatah—born; asi—You are; kamsadi-vadhaya—to kill the demons headed by Kamsa; yah—who; asau—the person; tasmai—to Him; namah—obeisances; ananta—endless; guna—virtues; arnavaya—an ocean.
I offer my respectful obeisances unto You, who are an ocean of transcendental virtues and who, to protect the cows, brahmanas, demigods, Vedas, saintly devotees, and principles of religion, and to kill the demons headed by Kamsa, have taken birth in the Yadu dynasty, even though You are unborn.
aho param bhagyam alam vrajaukasam
dhanyam kulam nanda-varasya te pituh
dhanyo vrajo dhanyam aranyam etad
yatraiva sakshat prakatah paro harih
ahah—Oh; param—supreme; bhagyam—good fortune; alam—great; vrajaukasam—of the people of Vraja; dhanyam—fortune; kulam—family; nanda-varasya—of King Nanda; te—of You; pituh—of the father; dhanyah—fortunate; vrajah—Vraja; dhanyam—fortunate; aranyam—the forest; etat—this; yatra—where; eva—indeed; sakshat—directly; prakatah—manifested; parah—the Supreme; harih—Lord Hari.
Supremely fortunate are the people of Vraja. Fortunate is the family of Your father, King Nanda. Fortunate is the village of Vraja. Fortunate is the forest of Vrindavana, where the Supreme Personality of Godhead, Lord Hari, is now visible to our eyes.
tad eva man-netra-pathi prajatam
kim varnaye bhagyam atah svakiyam
yat—what; radhika—of Sri Radha; sundara—handsome; kantha—neck; ratnam—jewel; yat—what; gopika—of the gopis; jivana—of the life; mula—the root; rupam—the form; tat—that; eva—indeed; man-netra-pathi—on the pathway of my eyes; prajatam—born; kim—what?; varnaye—can I say; bhagyam—good fortune; atah—then; svakiyam—own.
He who is the life of the gopis and the gloriously handsome jewel at Radha's neck has entered the pathway of my eyes. How can I describe my own good fortune?
gupto vraje gopa-mishena casi
kasturikamoda iva prasiddhah
yashash ca te nirmalam ashu shukli-
karoti sarvatra gatam tri-lokim
guptah—hidden; vraje—in Vraja; gopa-mishena—disguised as an ordinary gopa; ca—and; asi—You are; kasturika—of musk; amoda—the scent; iva—like; prasiddhah—famous; yashah—fame; ca—and; te—of Yoiu; nirmalam—pure; ashu—at once; shukli-karoti—purifies; sarvatra—everywhere; gatam—gone; tri-lokim—the three worlds.
Even though You are now pretending to be an ordinary cowherd boy, Your sacred fame, going everywhere, purifies the three worlds, as the perfume musk fills the directions with a sweet fragrance.
janasi sarvam jana-caittya-bhavam
kshetra-jna atma kriti-vrinda-sakshi
tathapi vakshye nripa-vakyam uktam
param rahasyam rahasi sva-dharmam
janasi—You understand; sarvam—everything; jana-caittya-bhavam—that is in the hearts of the living entities; kshetra—the field of activities; jnah—knowing; atma—the Supersoul; kriti-vrinda—of pious actions; sakshi—the witness; tathapi—still; vakshye—I will say; nripa-vakyam—the king's words; uktam—spoken; param—then; rahasyam—secret; rahasi—in a secret place; sva-dharmam—own religion.
As the Supersoul You are the witness that looks into everyone's heart. You know everything. Still, in this secluded place I will repeat King Vimala's confidential message.
ya sindhu-desheshu puri prasiddha
shri-campaka nama shubha yathaindri
tat-palako 'sau vimalo yathendras
ya—what; sindhu-desheshu—in Sindhu-desa; puri—a city; prasiddha—famous; shri-campaka—Sri Campaka; nama—named; shubha—beautiful; yatha—as; aindri—the city of Indra; tat-palakah—it's king; asau—he; vimalah—Vimala; yatha—as; indrah—Indra; tvat-pada-padme—at Your lotus feet; krita-citta-vrittih—places all his thoughts.
In Sindhu-desha is a city named Sri Campaka, which is glorious as Indra's city, Amaravati. Vimala, who is glorious as Indra, is the king of that city. his thoughts are always placed at Your lotus feet.
sada kritam yajna-shatam tvad-artham
danam tapo brahmana-sevanam ca
tirtham japam yena su-sadhanena
tasmai param darshanam eva dehi
sada—always; kritam—done; yajna-shatam—a hundred yajnas; tvad-artham—for Your sake; danam—charity; tapah—austerity; brahmana-sevanam—service to the brahmanas; ca—and; tirtham—pilgrimage; japam—chanting mantras; yena—by which; su-sadhanena—spiritual practices; tasmai—to him; param—great; darshanam—sight; eva—indeed; dehi—please.
For Your sake again and again He performs hundreds of yajnas, gives charity, performs austerities, serves the brahmanas, visits holy places, and chants sacred mantras. Because he is engaged in these spiritual activities, O Lord, please appear before him.
purnam patim tvam mrigayantya arat
sada tvad-artham niyama-vrata-sthas
tat—his; kanyakah—daughters; padma-vishala-netrah—with large lotus eyes; purnam—perfect; patim—husband; tvam—You; mrigayantyah—searching; arat—from afar; sada—always; tvad-artham—for Your sake; niyama-vrata-sthah—following austerities and vows; tvat-pada—Your feet; seva—service; vimali-kritangah—become purified.
Their large eyes like lotus flowers, his daughters have been long searching for You, their perfect husband. To be eligible to serve Your lotus feet, they have purified their bodies with many vows and austerities.
grihana tasam vraja-deva panin
dattva param darshanam adbhutam svam
gacchashu sindhun vishadi-kuru tvam
vimrishya kartavyam idam tvaya hi
grihana—please accept; tasam—them; vraja-deva—O Lord of Vraja; panin—the hands; dattva—giving; param—great; darshanam—sight; adbhutam—wonderful; svam—own; gaccha—please go; ashu—at once; sindhun—to Sindhu-desa; vishadi-kuru—please purify; tvam—You; vimrishya—considering; kartavyam—what should be done; idam—this; tvaya—by You; hi—indeed.
O Lord of Vraja, please give them your wonderful audience and accept their hands in marriage. Pkease consider what should be done, and then please quickly go and purify Sindhu-desha with Your presence.
duta-vakyam ca tac chrutva
prasanno bhagavan harih
sa-dutash campakam purim
shri-narada uvaca—Sri Narada said; duta-vakyam—the words of the messenger; ca—and; tac—that; chrutva—hearing; prasannah—pleased; bhagavan—Lord; harih—Krishna; kshana-matrena—in a single moment; gatavan—gone; sa-dutah—with the messenger; campakam—CXampaka; purim—to the city.
Sri Narada said: Pleased to hear the messenger's words, Lord Krishna went with him to the city of Campaka, traveling there in a single moment.
sa-dutah krishna akashat
vimalasya—of King Vimala; maha-yajne—in a great yajna; veda-dhvani-samakule—filled with the sounds of the Vedas; sa-dutah—with the messenger; krishnah—Lord Krishna; akashat—from the sky; sahasa—suddenly; avatatara—descended; ha—certainly.
As King Vimala was performing a great yajna filled with the sounds of the Vedas, Lord Krishna and the messenger suddenly descended from the sky.
Texts 15 and 16
tam drishtva sahasotthaya
romanci san kritanjalih
shrivatsa—with Srivatsa; ankam—mark; ghana-syamam—dark as a monsoon cloud; sundaram—handsome; vana-malinam—wearing a forest garland; pitambaram—dressed in yellow garments; padma-netram—with lotus eyes; yajna-vata—to the place of the yajna; agatam—come; harim—Lord Krishna; tam—Him; drishtva—seeing; sahasa—at once; utthaya—rising; vimalah—Vimala; prema-vihvalah—overcome with love; papata—fell down; carana-upante—at the Lord's feet; romanci—the hairs of his body erect with ecstasy; san—being so; kritanjalih—with folded hands.
Seeing handsome, lotus-eyed Lord Krishna, dark as a monsoon cloud, dressed in yellow garments, decorated with a forest garland, and marked with Srivatsa, enter the place of the yaj 24, King Vimala suddenly stood up, his hands respectfully folded and the hairs of his body erect with joy. Then, overwhelmed with love, he fell at the Lord's feet.
samsthapya pithake divye
stutva sampujya vidhi-vad
raja tat-sammukhe sthitah
samsthapya—placing; pithake—on a throne; divye—splendid; ratna-hema-khacit-pade—made of gold and jewels; stutva—offering prayers; sampujya—worshiping; vidhi-vat—properly; raja—the king; tat-sammukhe—in the Lord's presence; sthitah—stood.
After offering Him a seat on a throne of gold and jewels, offering prayers, and properly worshiping Him, King Vimala stood before the Lord.
sundarir vikshya madhavah
uvaca vimalam krishno
gavakshebhyah—from the windows; prapashyantih—looking; sundarih—the beautiful girls; vikshya—seeing; madhavah—Lord Krishna; uvaca—said; vimalam—to Vimala; krishnah—Krishna; megha-gambhiraya—deep as thunder; gira—with words.
As He glanced at the beautiful girls gazing at Him from the many windows, in a voice like thunder Lord Krishna spoke to King Vimala.
maha-mate varam bruhi
yat te manasi vartate
jatam mad-darshanam tava
shri-bhagavan uvaca—the Supreme Personality of Godhead said; maha-mate—O noble-hearted one; varam—benediction; bruhi—please ask; yat—what; te—of you; manasi—in the heart; vartate—is; yajnavalkyasya—of Yajnavalkya; vacasa—by the words; jatam—born; mad-darshanam—the sight of Me; tava—by you.
The Supreme Lord said: O noble-hearted one, please ask a boon. Ask for whatever is in your heart. the words of Yaj 241)avalkya have brought Me before you.
mano me bhramari-bhutam
vasam kuryad deva-deva
nanyeccha me kadacana
shri-vimala uvaca—Sri Vimala said; manah—the heart; me—of me; bhramari-bhutam—has become a bumblebee; sada—always; tvat-pada-pankaje—at Your lotus feet; vasam—residence; kuryat—may be; deva-deva—O Lord of lords; na—not; anya—another; iccha—desire; me—of me; kadacana—at any time.
Sri Vimala said: O Lord of lords, please make my heart a bumblebee always staying at Your lotus feet. I shall never have any desire but this.
ity uktva vimalo raja
sarvam kosha-dhanam mahat
shri-narada uvaca—Sri Narada said; iti—thus; uktva—speaking; vimalah—Vimala; raja—King; sarvam—all; kosha-dhanam—wealth; mahat—great; dvipa—elephants; vaji—horses; rathaih—and chariots; sardham—with; cakre—did; atma-nivedanam—offering himself.
Sri Narada said: After speaking these words, King Vimala gave the Lord all the wealth in his treasury and all his elephants, horses, and chariots. He surrendered to the Lord with all his heart.
samarpya vidhina sarvah
kanyakah haraye nripa
namash cakara krishnaya
samarpya—offering; vidhina—properly; sarvah—all; kanyakah—daughters; haraye—to Lord Krishna; nripa—O king; namah—obeisances; cakara—offered; krishnaya—to Krishna; vimalah—Vimala; bhakti-tat-parah—a great devotee.
O king, after giving his daughters to Lord Krishna, the great devotee Vimala bowed down to offer his respectful obeisances.
tada—then; jaya-jayaravah—sounds of Jaya! Jaya!; babhuva—were; jana-mandale—in the circle of the people; vavrishuh—showered; pushpa—of flowers; varshani—showers; devata—the demigods; gagana-sthitah—in the sky.
Then the people shouted, "Jaya! Jaya!" and the demigods in the sky showered flowers.
dyotayan mandalam disham
tada—then; eva—indeed; krishna-sarupyam—a spiritual form like Lord Krishna's; praptah—attained; ananga-sphurad-dyutih—splendid as Kamadeva; shata—hundred; surya—suns; pratikashah—splendid; dyotayan—illuminating; mandalam disham—the circle of the directions.
Then King Vimala attained a spiritual form like Lord Krishna's. Glorious as Kamadeva, and splendid as a hundred suns, the king illuminated the circle of the directions.
sa-bharyah pashyatam nrinam
vaikuntham vimalo yayau
vainateyam—on Garuda; samaruhya—climbing; natva—bowing down; shri-garuda-dhvajam—to He who carries a flag bearing the sign of garuda; sa-bharyah—with his wives; pashyatam—looking on; nrinam—as the people were; vaikuntham—to vaikuntha; vimalah—Vimala; yayau—went.
As the people looked on, King Vimala and his wives offered respectful obeisances to Lord Krishna, climbed on the back of Garuda, and went to the spiritual world of Vaikuntha.
dattva muktim nri-pataye
shri-krishno bhagavan svayam
tat-sutah sundarir nitva
dattva—giving; muktim—liberation; nri-pataye—to the king; shri-krishnah—Sri Krishna; bhagavan—the Supreme Personality of Godhead; svayam—Himself; tat-sutah—his daughters; sundarih—beautiful; nitva—taking; vraja-mandalam—to the circle of Vraja; ayayau—went.
After granting him liberation, Lord Krishna took the king's beautiful daughters to the circle of Vraja.
tatra kamavane ramye
kridantyah kandukaih sarvas
tashthuh krishna-priyah shubhah
tatra—there; kamavane—in Kamavana; ramye—beautiful; divya-mandira-samyute—ina splendid palace; kridantyah—playing; kandukaih—with balls; sarvah—all; tashthuh—stayed; krishna-priyah—the beloveds of Lord Krishna; shubhah—beautiful.
There, in Kamavana forest, in a splendid palace, Lord Krishna's beautiful wives stayed, passing the time by playing games.
yavatish ca priya mukhyas
tavad rupa-dharo harih
raraja rase vraja-rad
ranjayams tan-manah prabhuh
yavatih—as many; ca—qand; priya—wives; mukhyah—important; tavat—so many; rupa-dharah—assuming the forms; harih—Lord Krishna; raraja—was splendidly manifested; rase—in the rasa dance; vraja-rad—the king of Vraja; ranjayan—delighting; tan-manah—the heart; prabhuh—the Lord.
Expanding Himself into as many forms as there were wives, and delighting their hearts, Lord Krishna was splendidly manifest in the rasa dance.
cyutair vimala-kundo 'bhut
tirthanam tirtham uttamam
rase—in thew rasa dance; vimala-putrinam—the daughters of King Vimala; ananda—of bliss; jala-bindubhih—with drops of perspiration; cyutaih—fallen; vimala-kundah—Vimala-kunda; abhut—became; tirthanam—of holy places; tirtham—the holy place; uttamam—the best.
As they enjoyed the happiness of the rasa dance, King Viumala's daughters perspired. Their perspiration became Vimala-kunda, the best of holy places.
drishtva pitva ca tam snatva
chittva meru-samam papam
golokam yati manavah
drishtva—seeing; pitva—drinking; ca—and; tam—that; snatva—bathing; pujayitva—worshiping; nripeshvara—O king of kings; chittva—breaking; meru-samam—equal to Mount Meru; papam—sin; golokam—to Goloka; yati—goes; manavah—a person.
O king of kings, by seeing, drinking, bathing in, or worshiping that sacred lake, a person breaks a host of sins as great as Mount Meru and goes to Goloka.
katham yah shrinuyan narah
sa vrajed dhama paramam
ayodhya-vasininam—of the women of Ayodhya; tu—certainly; katham—the story; yah—who; shrinuyan—hears; narah—as person; sa—he; vrajet—goes; dhama paramam—to the supreme abode; golokam—Goloka; yogi-durlabham—which even the great yogis cannot attain.
A person who hears this story of the Ayodhya women goes to the supreme abode of Goloka, which even the great yogis cannot attain.
In the Story of the Yajna-sitas, the Glories of Ekadashi
akhyanam shrinu maithila
shri-naradah uvaca—Sri Narada said; gopinam—of the gopis; yajna-sitanam—of the yajna-sitas; akhyanam—the story; shrinu—please hear; maithila—O king of Mithila; sarva-papa-haram—removing all sins; punyam—sacred; kamadam—fufilling desirews; mangalayanam—auspicious.
Sri Narada said: O king of Mithila, please hear the story of the yajna-sitas that beame gopis, a sacred and auspicious story that fulfills all desires and removes all sins.
ushinaro nama desho
dakshinasyam dishi sthitah
ekada tatra parjanyo
na vavarsha sama dasha
ushinarah—Usinara; nama—named; deshah—a country; dakshinasyam—in the sounth; dishi—direction; sthitah—situated; ekada—one day; tatra—there; parjanyah—rain; na—not; vavarsha—rained; sama—years; dasha—ten.
In the south is a country named Ushinara, where for ten years it did not rain.
dhanavantas tatra gopa
sa-kutumba go-dhanaish ca
dhanavantah—wealthy; tatra—there; gopa—gopas; anavrishti-bhayaturah—fearful of the lack of rain; sa-kutumba—with families; go-dhanaih—with cows; ca—and; vraja-mandalam—to the circle of Vraja; ayayuh—came.
Fearful that it would never rain, the wealthy gopas there traveled, with their families and cows, to the circle of Vraja.
punye vrindavane ramye
vasam te cakrire nripa
punye—sacred; vrindavane—in Vrindavana; ramye—beautiful; kalindi-nikate—by theYamuna; shubhe—beautiful; nanda-raja—of King Nanda; sahayena—with the help; vasam—residence; te—they; cakrire—did; nripa—O king.
O king, with the help of King Nanda, they made their homes in beautiful and sacred Vrindavana by the shore of the beautiful Yamuna.
tesham griheshu sanjata
yajna-sitash ca gopikah
shri-ramasya vara divya
tesham—of them; griheshu—in the homes; sa 24jatah—born; yajna-sitah—the yajna-sitas; ca—and; gopikah—gopis; shri-ramasya—of Lord Ramacandra; vara—blessing; divya—splendid; divya-yauvana-bhushitah—decorated with splendid youth.
The yajna-sitas, who had recieved a blessing from Lord Ramacandra, took birth in their homes as beautiful gopis decorated with splendid youthfulness.
shri-krishnam sundaram drishtva
mohitas ta nripeshvara
prashtum radham samayayuh
shri-krishnam—Lord Krishna; sundaram—handsome; drishtva—seeing; mohitah—enchanted; ta—they; nripeshvara—O king of kings; vratam—a vow; krishna-prasadartham—to attain the mercy of Lord Krishna; prashtum—to ask; radham—Sri Radha; samayayuh—approached.
O king of kings, when they saw handsome Lord Krishna, they becamne bewildered with love for Him. To ask what vow they might follow to attain Krishna's mercy, they approached Sri Radha.
he radhe kanja-locane
vada kincid vratam shubham
shri-gopya ucuh—the gopis said; vrishabhanu-sute—O daughter of King Vrishabhanu; divye—splendid; he—O; radhe—Radha; kanja-locane—lotus-eyed; shri-krishnasya—of Sri Krishna; prasadartham—to attain the favor; vada—please tell; kincit—what; vratam—vow; shubham—auspicious.
The gopis said: O Radha, O beautiful, lotus-eyed daughter of King Vrishabhanu, please tell us what vow we may follow to attain Lord Krishna's favor.
tava vashyo nanda-sunur
devair api su-durgamah
tvam jagan-mohini radhe
tava—of you; vashyah—under the control; nanda-sunuh—the son of Nanda; devaih—by the demigods; api—even; su-durgamah—unapproachable; tvam—you; jagan-mohini—the most beautiful girl in the worlds; radhe—O Radha; sarva-shastrartha-para-ga—who has gone to the far shore of all the scriptures.
O Radha, You have made Lord Krishna, whom even the great demigods cannot approach, into Your submissive servant. You are the most beautiful girl in all the worlds. You have crossed to the farther shore of the deep meaning of all the scriptures.
tena vashyo harih sakshad
bhavishyati na samshayah
shri-radha uvaca—Sri Radha said; shri-krishnasya—of Sri Krishna; prasadartham—to attain the favor; kuruta—follow; ekadashi-vratam—the vow of ekadashi; tena—by that; vashyah—brought under cotnrol; harih—Lord Krishna; sakshat—directly; bhavishyati—will be; na—no; samshayah—doubt.
Sri Radha said: To attain Lord Krishna's mercy you should follow the vow of fasting on ekadashi. In that way You will make Lord Krishna into your submissive servant. Of this there is no doubt.
namani vada radhike
mase mase vratam tasyah
kartavyam kena bhavatah
shri-gopya ucuh—the gopis said; samvatsarasya—of a year; ekadashya—of ekadashi; namani—the names; vada—please tell; radhike—O Radha; mase mase—month after month; vratam—the vow; tasyah—of that; kartavyam—should be done; kena—by what?; bhavatah—according to the nature.
The gopis said: O Radha, please tell us the names of the different ekadashis throughout the year. Month after month, how should the different ekadashis be observed?
tithir ekadashi vara
shri-radha uvaca—Sri Radha said; margashirshe—in margasirsa; krishna-pakshe—during the dark fortnight; utpanna—Utpanna; vishnu-dehatah—from the body of Lord Vishnu; mura-daitya-vadharthaya—to kill the demon Mura; tithih—the day; ekadashi—ekadashi; vara—vara.
Sri Radha said: During the dark fortnight of the month of Margashirsha (November-December), in order to kill the demon Mura, the holy day of ekadashi was born from the body of Lord Vishnu.
mase mase prithag-bhuta
tasyah shad-vimshatim namnam
mase mase—month after month; prithag-bhuta—seaprately manifested; sa—that; eva—indeed; sarva-vratottama—the best of holy vows; tasyah—of that; shad-vimshatim—26; namnam—names; vakshyami—I will tell; hita-kamyaya—desiring your welfare.
Desiring your welfare, I will tell you the names of the twenty-six most sacred ekadashis that appear in the differnet months.
utpattish ca tatha moksha