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

Canto Four

 

 

Chapter One

Sruti-rupopakhyana

The Story of the Personified Vedas

 

 

Text 1

 

 

asati-kusumopameya-kantir

     yamuna-kula-kadamba-madhya-varti

nava-gopa-vadhu-vilasa-shali

     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.

 

Text 2

 

 

parikari-krita-pita-patam harim

     shikhi-kirita-nati-krita-kandharam

lakuta-venu-karam cala-kundalam

     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.

 

 

Text 3

 

 

shri-bahulashva uvaca

shruti-rupadayo gopyo

     bhuta-purva varan mune

katham shri-krishnacandrena

     jatah purna-manorathah

 

     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?

 

 

Text 4

 

 

gopala-krishna-caritam

     pavitram paramadbhutam

etad vada maha-buddhe

     tvam paravara-vittamah

 

     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.

 

 

Text 5

 

 

shri-narada uvaca

shruti-rupash ca ya gopyo

     gopanam su-kule vraje

lebhire janma vaideha

     sheshashayi-varac chrutat

 

     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.

 

 

Text 6

 

 

kamaniyam nanda-sutam

     vikshya vrindavane ca tah

vrindavaneshvarim vrindam

     lebhire tad-varecchaya

 

     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.

 

 

Text 7

 

 

vrinda-dattad varad ashu

     prasanno bhagavan harih

nityam tasam grihe yati

     rasartham bhakta-vatsalah

 

     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.

 

 

Text 8

 

 

ekada tu nishithinya

     vyatite prahara-dvaye

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.

 

 

Text 9

 

 

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.

 

 

Text 10

 

 

shri-gopya ucuh

katham na cagatah shighram

     no grihan vrijinardana

utkanthitanam gopinam

     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.

 

 

Text 11

 

 

shri-bhagavan uvaca

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.

 

 

Text 12

 

 

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.

 

 

Text 13

 

 

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.

 

 

Text 14

 

 

ajnana-timirandhasya

     jnananjana-shalakaya

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.*

 

 

Text 15

 

 

sva-gurum mam vijaniyan

     navamanyeta karhicit

na martya-buddhya seveta

     sarva-deva-mayo guruh

 

     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.*

 

 

Text 16

 

 

tasmat tat-pujanam kritva

     natva tat-pada-pankajam

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.

 

 

Text 17

 

 

shri-narada uvaca

shrutva tat paramam vakyam

     gopyah sarvas tu vismitah

kritanjali-puta ucuh

     shri-krishnam namra-kandharah

 

     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.

 

 

Text 18

 

 

shri-gopya ucuh

paripurnatamasyapi

     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.

 

 

Text 19

 

 

adya deva nishithinya

     vyatite prahara-dvaye

katham tad-darshanam bhuyad

     asmakam parameshvara

 

     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?

 

 

Text 20

 

 

tatha madhye dirgha-nadi

     yamuna pratibandhika

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?

 

 

Text 21

 

 

shri-bhagavan uvaca

avashyam eva gantavyam

     bhavatibhir yada priyah

yamunam etya caitad vai

     vaktavyam marga-hetave

 

 

     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:

 

 

Text 22

 

 

yadi krishno bala-yatih

     sarva-dosha-vivarjitah

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.

 

 

Text 23

 

 

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.

 

 

Text 24

 

 

shri-narada uvaca

iti shrutvatha tad-vakyam

     patrair dirghair vrajanganah

shat-pancashattaman bhogan

     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.

 

 

Text 25

 

 

yamunam etya hary-uktam

     jagur anata-kandharah

sadyah krishna dadau margam

     gopibhyo maithileshvara

 

     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

     bhandiram cati-vismitah

tatah pradakshini-kritya

     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.

 

 

Text 28

 

 

evam vivadamananam

     gopinam bhakti-lakshanam

vijnaya muni-shardulah

     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.

 

 

Text 29

 

 

shri-munir uvaca

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.

 

 

Text 30

 

 

shri-narada uvaca

evam vidarite tena

     mukhe gopyo 'ti-harshitah

shat-pancashattaman bhogan

     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.

 

 

Text 31

 

 

kshipantinam ca gopinam

     pashyantinam munishvarah

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.

 

 

Text 32

 

 

vismitanam ca gopinam

     pashyantinam parasparam

ittham shunyani patrani

     babhuvur nripa-sattama

 

     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.

 

 

Text 33

 

 

atha gopyo munim shantam

     natva tam bhakta-vatsalam

vismitah pranatah prahuh

     sarvah purna-manorathah

 

     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.

 

 

Text 34

 

 

shri-gopya ucuh

mune agamanat purvam

     krishnokta-vacasa nadim

tirtvagatas tvat-samipam

     darshanartham shubhecchaya

 

     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.

 

 

Text 35

 

 

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.

 

 

Text 36

 

 

shri-munir uvaca

sukhenatah pragantavyam

     bhavatibhir yada svatah

yamunam etya caitad vai

     vaktavyam marga-hetave

 

     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

     vartate prithivi-tale

 

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.

 

 

Text 39

 

 

shri-narada uvaca

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.

 

 

Text 40

 

 

shri-krishna-parshvam ajagmur

     vismita mangalayanah

 

     shri-krishna-parshvam—to Sri Krishna's side; ajagmuh—went; vismita—astonished; mangalayanah—auspiucious.

 

 

     Astonished, the saintly gopis approached Lord Krishna.

 

 

Text 41

 

 

atha rase gopa-vadhvah

     sandeham manasotthitam

papracchuh shri-harim vikshya

     rahah purna-manorathah

 

     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.

 

 

Text 42

 

 

shri-gopya ucuh

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

     vada tad-vrijinardana

katham durvasasam pitva

     durvasa bahu-bhun munih

no jata esha sandehah

     pashyantinam vrajeshvara

 

     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.

 

 

Text 45

 

 

shri-bhagavan uvaca

nirmamo nirahankarah

     samanah sarvagah parah

sada vaishamya-rahito

     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.

 

 

Text 46

 

 

tathapi bhaktan bhajato

     bhaje 'ham vai yatha tatha

tathaiva sadhur jnani vai

     vaishamya-rahitah sada

 

     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.

 

 

Text 47

 

 

na buddhi-bhedam janayed

     ajnanam karma-sanginam

joshayet sarva-karmani

     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.*

 

 

Text 48

 

 

yasya sarve samarambhah

     kama-sankalpa-varjitah

jnanagni-dagdha-karmanam

     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.*

 

 

Text 49

 

 

nirashir yata-cittatma

     tyakta-sarva-parigrahah

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.*

 

 

Text 50

 

 

na hi jnanena sadrisham

     pavitram iha vidyate

tat svayam yoga-samsiddhah

     kalenatmani vindati

 

     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.*

 

 

Text 51

 

 

brahmany adhaya karmani

     sangam tyaktva karoti yah

lipyate na sa papena

     padma-patram ivambhasa

 

     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.*

 

 

Text 52

 

 

tasman munis tu durvasah

     bahu-bhuk tvad-dhite ratah

na tasya bhojaneccha syad

     durva-rasa-mitashanah

 

     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.

 

 

Text 53

 

 

shri-narada uvaca

iti shrutva vaco gopyah

     sarvas tash chinna-samshayah

shruti-rupa jnana-mayyo

     babhuvur maithileshvara

 

     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.

.pa

 

 

 

 

Chapter Two

Rishi-rupakhyana

The Story of the Gopis That Had Been Sages

 

 

Text 1

 

 

shri-narada uvaca

gopinam rishi-rupanam

     akhyanam shrinu maithila

sarva-papa-haram punyam

     krishna-bhakti-vivardhanam

 

     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.

 

 

Text 2

 

 

bangeshu mangalo nama

     gopa asin maha-manah

lakshmivan chruta-sampanno

     nava-laksha-gavam patih

 

     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.

 

 

Text 3

 

 

bharyah panca sahasrani

     babhuvus tasya maithila

kadacid daiva-yogena

     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.

 

 

Text 4

 

 

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.

 

 

Text 5

 

 

tada shri-ramasya varad

     dandakaranya-vasinah

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.

 

 

Text 6

 

 

drishtva kanya-samuham sa

     duhkhi gopo 'tha mangalah

uvaca dainya-duhkhadhya

     adhi-vyadhi-samakulah

 

     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.

 

 

Text 7

 

 

shri-mangala uvaca

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.

 

 

Text 8

 

 

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

     kaka-taliyavad grihe

tasmat kasyapi rajnas tu

     dhanino balinas tv aham

 

dasyamy etah kanyakash ca

     kanyanam saukhya-hetave

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.

 

 

Text 11

 

 

shri-narada uvaca

tirtha-yayi jayo nama

     vriddho buddhimatam varah

tan-mukhan nanda-rajasya

     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.

 

 

Text 12

 

 

nanda-rajasya valaye

     mangalo dainya-piditah

vicintya preshayam asa

     kanyakash caru-locanah

 

     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.

 

 

Text 13

 

 

ta nanda-rajasya grihe

     kanyaka ratna-bhushitah

gavam gomaya-harinyo

     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.

 

 

Text 14

 

 

shri-krishnam sundaram drishtva

     kanya jati-smarash ca tah

kalindi-sevanam cakrur

     nityam shri-krishna-hetave

 

     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.

 

 

Text 15

 

 

athaikada shyamalangi

     kalindi dirgha-locana

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.

 

 

Text 16

 

 

ta vavrire vrajeshasya

     putro bhuyat patish ca nah

tathastu coktva kalindi

     tatraivantaradhiyata

 

     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.

 

 

Text 17

 

 

tah prapta vrindakaranye

     kartikyam rasa-mandale

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.

.pa

 

 

 

 

Chapter Three

Maithily-upakhyana

The Story of the Mithila Women

 

 

Text 1

 

 

shri-narada uvaca

maithilinam goipikanam

     akhyanam shrinu maithila

dashashvamedha-tirthasya

     phaladam bhakti-vardhanam

 

     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.

 

 

Text 2

 

 

shri-ramasya varaj jata

     nava-nanda-griheshu yah

kamaniyam nanda-sunum

     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.

 

 

Text 3

 

 

margashirshe shubhe masi

     cakruh katyayani-vratam

upacaraih shodashabhih

     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.

 

 

Text 4

 

 

arunodaya-velayam

     snatah shri-yamuna-jale

nityam sameta ajagmur

     gayantyo bhagavad-gunan

 

     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.

 

 

Text 5

 

 

ekada tah sva-vastrani

     tire nyasya vrajanganah

vijahrur yamuna-toye

     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.

 

 

Text 6

 

 

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.

 

 

Text 7

 

 

ta na vikshya sva-vasamsi

     vismita gopa-kanyakah

nipa-sthitam vilokyatha

     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.

 

 

Text 8

 

 

praticchantu sva-vasamsi

     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.

 

 

Text 9

 

 

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.

 

 

Text 10

 

 

shri-gopya ucuh

he nanda-nandana manohara gopa-ratna

     gopala-vamsha-nava-hamsa maharti-harin

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.

 

 

Text 11

 

 

gopangana-vasana-mun navanita-hari

     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.

 

 

Text 12

 

 

shri-bhagavan uvaca

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.

 

 

Text 13

 

 

shri-narada uvaca

tada ta nirgatah sarva

     jalad gopyo 'ti-vepitah

anata yonim acchadya

     panibhyam shita-karshitah

 

     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.

 

 

Text 14

 

 

krishna-dattani vasamsi

     dadhuh sarva vrajanganah

mohitash ca sthitas tatra

     krishne lajjayitekshanah

 

     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.

 

 

Text 15

 

 

jnatva tasam abhiprayam

     parama-prema-lakshanam

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.

 

 

Text 16

 

 

shri-bhagavan uvaca

bhavatibhir margashirshe

     kritam katyayani-vratam

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.

 

 

Text 17

 

 

parashvo 'hani catavyam

     krishna-tire manohare

yushmabhish ca karishyami

     rasam purna-manoratham

 

     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.

 

Text 18

 

 

ity uktvatha gate krishne

     paripurnatame harau

praptananda manda-hasa

     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.

.pa

 

 

 

 

Chapter Four

Kaushalopakhyana

The Story of the Kaushala Women

 

 

Text 1

 

 

shri-narada uvaca

kaushalanam gopikanam

     varnanam shrinu maithila

sarva-papa-haram punyam

     shri-krishna-caritamritam

 

     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.

 

 

Text 2

 

 

navopananda-geheshu

     jata rama-varad vraje

parinita gopa-janaih

     ratna-bhushana-bhushitah

 

     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.

 

 

Text 3

 

 

purna-candra-pratikasha

     nava-yauvana-samyutah

padminyo hamsa-gamanah

     padma-patra-vilocanah

 

     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.

 

 

Text 4

 

 

jara-dharmena su-sneham

     su-dridham sarvato 'dhikam

cakruh krishne nanda-sute

     kamaniye mahatmani

 

     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.

 

 

Text 5

 

 

tabhih sardham sada hasyam

     vraja-vithishu madhavah

smitaih pita-patadanaih

     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.

 

 

Text 6

 

 

dadhi-vikrayartham yantyas tah

     krishna krishneti cabruvan

krishne hi prema-samyukta

     bhramantyah kunja-mandale

 

     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.

 

 

Text 7

 

 

khe vayau cagni-jalayor

     mahyam jyotir dishasu ca

drumeshu jana-vrindeshu

     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.

 

Text 8

 

 

prema-lakshana-samyuktah

     shri-krishna-hrita-manasah

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.

 

 

Text 9

 

 

premna paramahamsanam

     padavim samupagatah

krishnanandah pradhavantyo

     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.

 

 

Text 10

 

 

jada jadam na janantyo

     jadonmatta-pishaca-vat

abruvantyo bruvantyo va

     gata-lajja gata-vyathah

 

     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.

 

 

Text 11

 

 

evam kritarthatam praptas

     tan-maya yash ca gopikah

balad akrishya krishnasya

     cucumbur mukha-pankajam

 

     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.

 

 

Text 12

 

 

tasam tapah kim kathayami rajan

     purne pare brahmani vasudeve

yash cakrire prema hrid-indriyadyair

     visrijya loka-vyavahara-margam

 

     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.

 

 

Text 13

 

 

ya rasa-range vinidhaya bahum

     krishnamsayoh prema-vibhinna-cittah

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.

 

 

Text 14

 

 

yogena sankhyena shubhena karmana

     nyayadi-vaisheshika-tattva-vittamaih

yat prapyate tac ca padam videha-rat

     samprapyate kevala-bhakti-bhavatah

 

     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.

 

 

Text 15

 

 

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.

.pa

 

 

 

 

Chapter Five

Ayodhya-pura-vasiny-upakhyana

The Story of the Ayodhya Women

 

 

Text 1

 

 

shri-narada uvaca

ayodhya-vasininam tu

     gopinam varnanam shrinu

catushpadartha-dam sakshat

     krishna-prapti-karam param

 

     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.

 

 

Text 2

 

 

sindhu-desheshu nagari

     campaka nama maithila

babhuva tasyam vimalo

     raja dharma-parayanah

 

     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.

 

Text 3

 

 

kuvera iva kosadhyo

     manasvi mrigarad iva

vishnu-bhaktah prashantatma

     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.

 

 

Text 4

 

 

bharyanam shat-sahasrani

     babhuvus tasya bhu-pateh

rupavatyah kanja-netra

     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.

 

 

Text 5

 

 

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?"

 

Text 6

 

 

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.

 

 

Text 7

 

 

cintakulam nripam vikshya

     yajnavalkyo maha-munih

sarva-jnah sarva-vic chantah

     pratyuvaca nripottamam

 

     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.

 

 

Text 8

 

 

shri-yajnavalkya uvaca

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.

 

 

Text 9

 

 

shri-vimala uvaca

brahmams tvam kim na janasi

     tapasa divya-cakshusha

tathapy aham vadishyami

     bhavato vakya-gocarat

 

     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.

 

 

Text 10

 

 

anapatyena duhkhena

     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.

 

 

Text 11

 

 

shri-narada uvaca

iti shrutva yajnavalkyo

     dhyana-stimita-locanah

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.

 

 

Text 12

 

 

shri-yajnavalkya uvaca

asmin janmani rajendra

     putro naiva ca naiva ca

putryas tava bhavishyanti

     kotisho nripa-sattama

 

     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.

 

 

Text 13

 

 

shri-rajovaca

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.

 

 

Text 14

 

 

shri-yajnavalkya uvaca

ma khedam kuru rajendra

     putryo deyas tvaya khalu

shri-krishnaya bhavishyaya

     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.

 

 

Text 15

 

 

tenaiva karmana tvam vai

     devarshi-pitrinam rinat

vimukto nripa-shardula

     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.

 

 

Text 16

 

 

shri-narada uvaca

tadati-harshito raja

     shrutva vakyam maha-muneh

punah papraccha sandeham

     yajnavalkyam maha-munim

 

     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.

 

 

Text 17

 

 

shri-rajovaca

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?

 

 

Texts 18-21

 

 

shri-yajnavalkya uvaca

dvaparasya yugasyasya

     tava rajyan maha-bhuja

avasheshe varsha-shate

     tatha panca-dashe nripa

 

tasmin varshe yadu-kule

     mathurayam yadoh pure

bhadre budhe krishna-pakshe

     dhatrarkshe harshane vrishe

 

vave 'shtamyam ardha-ratre

     nakshatresha-mahodaye

andhakaravrite kale

     devakyam shauri-mandire

 

bhavishyati harih sakshad

     aranyam adhvare 'gni-vat

shrivatsanko ghana-shyamo

     vana-maly-ati-sundarah

 

     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.

 

 

Text 22

 

 

pitambarah padma-netro

     bhavishyati catur-bhujah

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.

.pa

 

 

 

 

Chapter Six

Ayodhya-pura-vasiny-upakhyana

The Story of the Ayodhya Women

 

 

Text 1

 

 

shri-narada uvaca

evam uktva gate sakshad

     yajnavalkye maha-munau

ativa harsham apanno

     vimalash campaka-patih

 

     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.

 

 

Text 2

 

 

ayodhya-pura-vasinyah

     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.

 

 

Text 3

 

 

vivaha-yogyas ta drishtva

     cintayamsh campaka-patih

yajnavalkya-vacah smritva

     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.

 

 

Text 4

 

 

shri-vimala uvaca

mathuram gaccha duta tvam

     gatva shauri-griham shubham

darshaniyas tvaya putro

     vasudevasya sundarah

 

     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.

 

 

Text 5

 

 

shrivatsanko ghana-shyamo

     vana-mali catur-bhujah

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.

 

 

Text 6

 

 

shri-narada uvaca

iti vakyam tatah shrutva

     duto 'sau mathuram gatah

papraccha sarvabhiprayam

     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.

 

 

Text 7

 

 

tad-vakyam mathurah shrutva

     kamsa-bhitah su-buddhayah

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.

 

 

Text 8

 

 

shri-mathura ucuh

vasudevasya ye putrah

     kamsena bahavo hatah

ekavashishtavaraja

     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.

 

 

Text 9

 

 

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.

 

 

Text 10

 

 

shauri-santana-vartam yo

     vakti cen mathura-pure

tam dandayati kamso 'sau

     shaury-ashtama-shisho ripuh

 

     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.

 

 

Text 11

 

 

shri-narada uvaca

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.

 

 

Text 12

 

 

shri-duta uvaca

mathurayam asti shaurir

     anapatyo 'ti-dinavat

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.

 

 

Text 13

 

 

ekavashishta kanyapi

     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.

 

 

Text 14

 

 

caran vrindavane ramye

     kalindi-nikate shubhe

akasmal latika-vrinde

     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.

 

 

Text 15

 

 

tal-lakshana-samo rajan

     go-gopa-gana-madhyatah

shrivatsanko ghana-shyamo

     vana-maly ati-sundarah

 

     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.

 

 

Text 16

 

 

dvi-bhujo gopa-sunush ca

     param tv etad vilakshanam

tvaya catur-bhujash cokto

     vasudevatmajo harih

 

     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.

 

 

Text 17

 

 

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.

 

 

Text 18

 

 

shri-narada uvaca

iti cintayatas tasya

     vismitasya nripashya ca

gajahvayat sindhu-deshan

     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.

 

 

Text 19

 

 

tam pujya vimalo raja

     dattva tasmai balim bahu

papraccha sarvabhiprayam

     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.

 

 

Text 20

 

 

shri-vimala uvaca

yajnavalkyena purvokto

     mathurayam harih svayam

vasudevasya devakyam

     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.

 

 

Text 21

 

 

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?

 

 

Text 22

 

 

maha-bhagavatah sakshat

     tvam paravara-vittamah

jitendriyo balya-bhavad

     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.

 

 

Text 23

 

 

shri-narada uvaca

vimalam praha gangeyo

     maha-bhagavatah kavih

divya-drig dharma-tattva-jnah

     shri-krishnasya prabhava-vit

 

     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.

 

 

Text 24

 

 

shri-bhishma uvaca

he rajan guptam akhyanam

     vedavyasa-mukhac chrutam

sarva-papa-haram punyam

     shrinu harsha-vivardhanam

 

     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.

 

 

Text 25

 

 

devanam rakshanarthaya

     daityanam hi vadhaya ca

vasudeva-grihe jatah

     paripurnatamo harih

 

     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.

 

 

Text 26

 

 

ardha-ratre kamsa-bhayan

     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.

 

 

Text 27

 

 

yashoda-nandayoh putrim

     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.

 

 

Text 28

 

 

so 'dyaiva vrindakaranye

     harir gopala-vesha-dhrik

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.

 

 

Text 29

 

 

ayodhya-pura-vasinyah

     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

 

Text 30

 

 

gudhaya deva-devaya

     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.

 

 

Text 31

 

 

ity uktvatha gate bhishme

     sarvajne hastinapuram

dutam svam preshayam asa

     vimalo nanda-sunave

 

     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.

.pa

 

 

 

 

Chapter Seven

Ayodhya-pura-vasiny-upakhyana

The Story of the Ayodhya Women

 

 

Text 1

 

 

shri-narada uvaca

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.

 

 

Text 2

 

 

krishnam pranamya rahasi

     kritanjali-putah shanaih

pradakshini-kritya duto

     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.

 

 

Text 3

 

 

shri-duta uvaca

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.

 

Text 4

 

 

go-vipra-deva-shruti-sadhu-dharma-

     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.

 

 

Text 5

 

 

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.

 

Text 6

 

 

yad radhika-sundara-kantha-ratnam

     yad gopika-jivana-mula-rupam

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?

 

 

Text 7

 

 

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.

 

 

Text 8

 

 

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.

 

 

Text 9

 

 

ya sindhu-desheshu puri prasiddha

     shri-campaka nama shubha yathaindri

tat-palako 'sau vimalo yathendras

     tvat-pada-padme krita-citta-vrittih

 

     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.

 

 

Text 10

 

 

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.

 

 

Text 11

 

 

tat-kanyakah padma-vishala-netrah

     purnam patim tvam mrigayantya arat

sada tvad-artham niyama-vrata-sthas

     tvat-pada-seva-vimali-kritangah

 

     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.

 

 

Text 12

 

 

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.

 

 

Text 13

 

 

shri-narada uvaca

duta-vakyam ca tac chrutva

     prasanno bhagavan harih

kshana-matrena gatavan

     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.

 

 

Text 14

 

 

vimalasya maha-yajne

     veda-dhvani-samakule

sa-dutah krishna akashat

     sahasavatatara ha

 

     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

 

 

shrivatsankam ghana-shyamam

     sundaram vana-malinam

pitambaram padma-netram

     yajna-vatagatam harim

 

tam drishtva sahasotthaya

     vimalah prema-vihvalah

papata caranopante

     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.

 

Text 17

 

 

samsthapya pithake divye

     ratna-hema-khacit-pade

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.

 

 

Text 18

 

 

gavakshebhyah prapashyantih

     sundarir vikshya madhavah

uvaca vimalam krishno

     megha-gambhiraya gira

 

     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.

 

 

Text 19

 

 

shri-bhagavan uvaca

maha-mate varam bruhi

     yat te manasi vartate

yajnavalkyasya vacasa

     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.

 

 

Text 20

 

 

shri-vimala uvaca

mano me bhramari-bhutam

     sada tvat-pada-pankaje

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.

 

 

Text 21

 

 

shri-narada uvaca

ity uktva vimalo raja

     sarvam kosha-dhanam mahat

dvipa-vaji-rathaih sardham

     cakre atma-nivedanam

 

     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.

 

 

Text 22

 

 

samarpya vidhina sarvah

     kanyakah haraye nripa

namash cakara krishnaya

     vimalo bhakti-tat-parah

 

     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.

 

 

Text 23

 

 

tada jaya-jayaravo

     babhuva jana-mandale

vavrishuh pushpa-varshani

     devata gagana-sthitah

 

     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.

 

 

Text 24

 

 

tadaiva krishna-sarupyam

     prapto 'nanga-sphurad-dyutih

shata-surya-pratikasho

     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.

 

 

Text 25

 

 

vainateyam samaruhya

     natva shri-garuda-dhvajam

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.

 

 

Text 26

 

 

dattva muktim nri-pataye

     shri-krishno bhagavan svayam

tat-sutah sundarir nitva

     vraja-mandalam ayayau

 

     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.

 

 

Text 27

 

 

tatra kamavane ramye

     divya-mandira-samyute

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.

 

 

Text 28

 

 

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.

 

 

Text 29

 

 

rase vimala-putrinam

     ananda-jala-bindubhih

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.

 

 

Text 30

 

 

drishtva pitva ca tam snatva

     pujayitva nripeshvara

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.

 

 

Text 31

 

 

ayodhya-vasininam tu

     katham yah shrinuyan narah

sa vrajed dhama paramam

     golokam yogi-durlabham

 

     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.

 

.pa

 

 

 

 

Chapter Eight

Yajna-sitopakhyana ekadashi-mahatmya

In the Story of the Yajna-sitas, the Glories of Ekadashi

 

 

Text 1

 

 

shri-narada uvaca

gopinam yajna-sitanam

     akhyanam shrinu maithila

sarva-papa-haram punyam

     kamadam mangalayanam

 

     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.

 

 

Text 2

 

 

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.

 

 

Text 3

 

 

dhanavantas tatra gopa

     anavrishti-bhayaturah

sa-kutumba go-dhanaish ca

     vraja-mandalam ayayuh

 

     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.

 

 

Text 4

 

 

punye vrindavane ramye

     kalindi-nikate shubhe

nanda-raja-sahayena

     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.

 

 

Text 5

 

 

tesham griheshu sanjata

     yajna-sitash ca gopikah

shri-ramasya vara divya

     divya-yauvana-bhushitah

 

     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.

 

 

Text 6

 

 

shri-krishnam sundaram drishtva

     mohitas ta nripeshvara

vratam krishna-prasadartham

     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.

 

 

Text 7

 

 

shri-gopya ucuh

vrishabhanu-sute divye

     he radhe kanja-locane

shri-krishnasya prasadartham

     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.

 

 

Text 8

 

 

tava vashyo nanda-sunur

     devair api su-durgamah

tvam jagan-mohini radhe

     sarva-shastrartha-para-ga

 

     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.

 

Text 9

 

 

shri-radhovaca

shri-krishnasya prasadartham

     kurutaikadashi-vratam

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.

 

 

Text 10

 

 

shri-gopya ucuh

samvatsarasyaikadashya

     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?

 

 

Text 11

 

 

shri-radhovaca

margashirshe krishna-pakshe

     utpanna vishnu-dehatah

mura-daitya-vadharthaya

     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.

 

 

Text 12

 

 

mase mase prithag-bhuta

     saiva sarva-vratottama

tasyah shad-vimshatim namnam

     vakshyami hita-kamyaya

 

     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.

 

 

Text 13

 

 

utpattish ca tatha moksha

     sa-phala ca tatah param

putrada shat-tila caiva

     jaya ca vijaya tatha

 

     utpattih—Utpatti; ca—and; tatha—so; moksha—moksa; sa-phala—saphala; ca—and; tatah—then; param—then; putrada—Putrada; shat-tila—sat-tila; ca—and; eva—indeed; jaya—Jaya; ca—and; vijaya—Vijaya; tatha—so.

 

 

     Their names are: 1. utpatti, 2. moksha, 3. sa-phala, 4. putrada, 5. shat-tila, 6. jaya, 7. vijaya, . . .

 

 

Text 14