Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Pancharatra > Garga Samhita > Canto One

Canto One

 

 

 

Chapter One

Shri-Krishna-mahatmya-varnana

Description of Shri-Krishna's Glories

 

 

Text 1

 

 

om narayanam namaskritya

     naram caiva narottamam

devim sarasvatim vyasam

     tato jayam udirayet

 

     om—Om; narayanam—the Personality of Godhead; namaskritya—after offering respectful obeisances; naram ca eva—and Narayana Rishi; narottamam—the supermost human being; devim—the goddess; sarasvatim—the mistress of learning; vyasam—Vyasadeva; tatah—thereafter; jayam—all that is meant for conquering; udirayet—be announced.

 

 

     Before reciting this Garga-samhita, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-Narayana Rishi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Shrila Vyasadeva.*

 

 

Text 2

 

 

sharad-vikaca-pankaja-shriyam ativa-vidveshakam

     milinda-muni-sevitam kulisha-kanja-cihnavritam

sphurat-kanaka-nupuram dalita-bhakta-tapa-trayam

     calad-dyuti-pada-dvayam hridi dadhami radha-pateh

 

     sharat—autumn; vikaca—blooming; pankaja—lotus; shriyam—beauty; ativa-vidveshakam—reviling; milinda—bees; muni—by sages; sevitam—served; kulisha—of lightning; kanja—lotus; cihna—with marks; avritam—covered; sphurat—glistening; kanaka—golden; nupuram—anklets; dalita—broken; bhakta—of the devotees; tapa—sufferings; trayam—three; calat—moving; dyuti—splendor; pada—of feet; dvayam—pair; hridi—in my heart; dadhami—I place; radha-pateh—of Radha's Lord.

 

 

     In my heart I place the splendid feet of Radha's Lord, feet that eclipse the glory of autumn lotuses, are served by hosts of bumblebee sages, are marked with lightning and lotus and decorated with glistening golden anklets, and break the three sufferings of the devotees.

 

Text 3

 

 

vadana-kamala-niryadyasya piyusham adyam

     pibati jana-varo 'yam patu so 'yam giram me

badara-vana-viharah satyavatyah kumarah

     pranata-durita-harah sarnga-dhanv-avatarah

 

     vadana—face; kamala—lotus; niryadyasya—splendid; piyusham—nectar; adyam—transcendental; pibati—drink; jana-varah—the best of men; ayam—he; patu—may protect; sah ayam—he; giram—the words; me—of me; badara-vana—in the forest Badarikashrama; viharah—enjoys pastimes; satyavatyah—of Satyavati; kumarah—the son; pranata—of surrendered souls; durita—troubles; harah—removing; sarnga-dhanu—of Lord Krishna, who carries the Sharnga bow; avatarah—an incarnation.

 

 

     May Satyavati's son Vyasa, who enjoys pastimes at Badarikasrama, who is the best of men, who drinks the transcendental nectar of the glory of Lord Krishna's lotus face, and who is an incarnation of the Lord who carries the Sharnga bow, protect my words.

 

 

Text 4

 

 

kadacin naimisharanye

     shri-gargo jnaninam varah

ayayau shaunakam drashtum

     tejasvi yoga-bhaskarah

 

     kadacit—one time; naimisharanye—in Naimisharanya; shri-gargah—Shri Garga Muni; jnaninam—of the wise; varah—the best; ayayau—went; shaunakam—Shaunaka; drashtum—to see; tejasvi—powerful; yoga—yoga; bhaskarah—a splendid sun.

 

 

     Once Shri Garga Muni, who was the best of the wise, very powerful, and a brilliant sun of yoga, went to see Shaunaka Muni.

 

 

Text 5

 

 

tam drishtva sahasotthaya

     shaunako munibhih saha

pujayam asa padyadyair

     upacarair vidhanatah

 

     tam—him; drishtva—seeing; sahasa—at once; utthaya—rising; shaunakah—Shaunaka; munibhih saha—with the sages; pujayam asa—worshiped; padya-adyaih—beginning with water for washing the feet; upacaraih—with many offerings; vidhanatah—according to religious tradition.

 

 

     Seeing him, Shaunaka and the sages at once stood up and worshiped him by washing his feet and presenting many offerings according to ancient tradition.

 

 

Text 6

 

 

shri-shaunaka uvaca

satam paryatanam dhanyam

     grihinam shantaye smritam

nrinam antas tamo-hari

     sadhur eva na bhaskarah

 

     shri-shaunakah uvaca—Shri Shaunaka said; satam—of the saintly devotees; paryatanam—wandering; dhanyam—good fortune; grihinam—of the householders; shantaye—for peace; smritam—remembered; nrinam—of men; antah—of the heart; tamah—darkness; hari—removing; sadhuh—a saintly devotee; eva—certainly; na—not; bhaskarah—the sun.

 

 

     Shri Shaunaka said: The auspicious travels of saintly devotees bring peace to they who stay at home. It is a saintly devotee, and not the sun, the removes the darkness in people's hearts.

 

 

Text 7

 

 

tasman me hridi sambhutam

     sandeham nashaya prabho

katidha shri-harer vishnor

     avataro bhavaty alam

 

     tasmat—therefore; me—my; hridi—in the heart; sambhutam—born; sandeham—doubt; nashaya—please destroy; prabhah—O lord; katidha—how many?; shri-hareh—who removes all that is inauspicious; of Shri Hari; vishnoh—of Vishnu; avatarah—incarnations; bhavati—are; alam—many.

 

 

     Therefore, O lord, please destroy the doubt in my heart. How often does Lord Vishnu, who removes all that is inauspicious, descend to this world?

 

 

Text 8

 

 

shri-garga uvaca

sadhu prishtam tvaya brahman

     bhagavad-guna-varnanam

shrinvatam gadatam yad vai

     pricchatam vitanoti sham

 

     shri-gargah uvaca—Shri Garga Muni said; sadhu—well; prishtam—asked; tvaya—by you; brahman—O brahmana; bhagavat—of the Lord; guna—the qualities; varnanam—the description; shrinvatam—of they who hear; gadatam—of they who speak; yat—which; vai—indeed; pricchatam—of they who ask; vitanoti—gives; sham—auspiciousness.

 

 

     Shri Garga Muni said: O brahmana, you have asked a worthy question. The description of the Lord's transcendental qualities brings auspiciousness to they who hear, speak, and ask.

 

 

Text 9

 

 

atraivodaharantimam

     itihasam puratanam

yasya shravana-matrena

     maha-doshah prashamyati

 

     atra—here; eva—indeed; udaharanti—they speak; imam—this; itihasam—history; puratanam—ancient; yasya—of whom; shravana—hearing; matrena—by merely; maha—great; doshah—fault; prashamyati—is pacified.

 

 

     Of this they tell the story of an event in ancient history, simply by hearing of which great sin is removed.

 

 

Text 10

 

 

mithila-nagare purvam

     bahulashvah pratapavan

shri-krishna-bhaktah shantatma

     babhuva nirahankritih

 

     mithila-nagare—in Mithila City; purvam—in ancient times; bahulashvah—Bahulashva; pratapavan—powerful; shri-krishna—of Lord Krishna; bhaktah—a devotee; shanta—peaceful; atma—at heart; babhuva—was; nirahankritih—free from false ego.

 

 

     In the city of Mithila in ancient times lived a powerful king named Bahulashva, who was peaceful at heart, free of false ego, and a great devotee of Lord Krishna.

 

 

Text 11

 

 

ambarad agatam drishtva

     naradam muni-sattamam

sampujya casane sthapya

     kritanjalir abhashata

 

     ambarat—from the sky; agatam—come; drishtva—seeing; naradam—Narada; muni-sattamam—the best of sages; sampujya—worshiping; ca—and; asane—a seat; sthapya—giving; kritanjalih—with folded hands; abhashata—spoke.

 

 

     Seeing the best of sages Narada decend from the sky, (the king) worshiped him, offered him a seat, and with folded hands addressed him.

 

 

Text 12

 

 

shri-bahulashva uvaca

yo 'nadir atma purusho

     bhagavan prakriteh parah

kasmat tanum samadhatta

     tan me bruhi maha-mate

 

     shri-bahulashvah uvaca—Shri Bahulashva said; yah—who; anadih—beginningless; atma—self; purushah—person; bhagavan—the Lord; prakriteh—matter; parah—above; kasmat—why?; tanum—a form; samadhatta—accepted; tat—that; me—to me; bruhi—please tell; maha-mate—O wise one.

 

 

     Shri Bahulashva said: O wise one, please tell me why the beginningless Supreme Person, who is beyond the material energy, places His transcendental form in this world?

 

 

Text 13

 

 

shri-narada uvaca

go-sadhu-devata-vipra-

     vedanam rakshanaya vai

tanum dhatte harih sakshad

     bhagavan atma-lilaya

 

     shri-naradah uvaca—Shri Narada said; gah—of the cows; sadhu—devotees; devata—demigods; vipra—brahmanas; vedanam—and Vedas; rakshanaya—for protection; vai—indeed; tanum—form; dhatte—placed; harih—Lord Krishna; sakshat—directly; bhagavan—the Supreme Personality of Godhead; atma—own; lilaya—by pastimes.

 

 

     To protect the cows, devotees, demigods, and Vedas, Lord Hari, the original Supreme Personality of Godhead, placed His own transcendental form and pastimes in this world.

 

 

Text 14

 

 

yatha natah sva-lilayam

     mohito na paras tatha

anye drishtva ca tan-mayam

     mumuhus te muhur muhuh

 

     yatha—as; natah—an actor; sva-lilayam—by His won pastimes; mohitah—bewildered; na—not; parah—another; tatha—so; anye—others; drishtva—seeing; ca—also; tat—His; mayam—illusory potency; mumuhuh—become bewildered; te—they; muhuhmuhuh—again and again.

 

     As a magician is not bewildered by His own magic tricks, although others may be bewildered, so the Supreme Personality of Godhead is not bewildered by the magic tricks He does with His illusory potency, although others who see them are bewildered again and again.

 

 

Text 15

 

 

shri-bahulashva uvaca

katidha shri-harer vishnor

     avataro bhavaty alam

sadhunam rakshanartham hi

     kripaya vada mam prabho

 

     shri-bahulashvah uvaca—Shri Bahulashva said; katidha—how many times; shri-hareh—of Lord Hari; vishnoh—of Lord Vishnu; avatarah—incarnation; bhavati—is; alam—greatly; sadhunam—of the devotees; rakshana—protection; artham—for the purpose; hi—indeed; kripaya—by the mercy; vada—please tell; mam—me; prabhah—O lord.

 

 

     Shri Bahulashva said: How often does Lord Vishnu, who removes all that is inauspicious, descend to this world to protect the devotees? O lord, please kindly tell me.

 

 

Text 16

 

 

shri-narada uvaca

amshamsho 'mshas tathaveshah

     kala purnah prakathyate

vyasadyaish ca smritah shashthah

     paripurnatamah svayam

 

     shri-narada uvaca—Shri Narada said; amsha—of a part; amshah—of a part; amshah—a part; tatha—then; aveshah—entrance; kala—a part; purnah—full; prakathyate—is said; vyasa-adyaish—by they who have Vyasa as their leader; ca—also; smritah—remembered; shashthah—six; paripurnatamah—most full; svayam—personally.

 

 

     Shri Narada said: In the Smriti-shastra the great sages who have Vyasa as their leader explain that the Lord descends in six kinds of forms: 1. amshamsha (a part of a part), 2. amsha (a part), 3. avesha (entrance into a jiva), 4. kala (a full part), 5. purna (full), and 6. paripurnatama (most full).

 

 

Text 17

 

 

amshamshas tu maricy-adir

     amsha brahmadayas tatha

kalah kapila-kurmadya

     avesha bhargavadayah

 

     amshamshah—amshamsha; tu—indeed; marici—with Marici; adih—beginning; amsha—amsha; brahma—with Brahma; adayah—beginning; tatha—so; kalah—kala; kapila—with Kapila; kurma—and Kurma; adyah—beginning; aveshah—avesha; bhargava—with Parashurama; adayah—beginning.

 

 

     The amshamsha incarnations begin with Marici, the amsha incarnations begin with Brahma, the kala incarnations begin with Kapila and Kurma, and the avesha incarnations begin with Parashurama.

 

Text 18

 

 

purno nrisimho ramash ca

     shvetadvipadhipo harih

vaikuntho 'pi tatha yajno

     nara-narayanah smritah

 

     purnah—full; nrisimhah—Nrisimha; ramah—Rama; ca—and; shvetadvipadhipah—the ruler of Shvetadvipa; harih—Hari; vaikunthah—Vaikuntha; api—also; tatha—then; yajnah—Yajna; nara-narayanah—Nara-Narayana; smritah—decshribed in the Smriti.

 

 

     The Smriti-shastra explains that the purna incarnations are 1. Nrisimha, 2. Rama, 3. Lord Hari, the ruler of Shvetadvipa, 4. Vaikuntha, 5. Yajna, and 6. Nara-Narayana.

 

 

Text 19

 

 

paripurnatamah sakshac

     chri-krishno bhagavan svayam

asankhya-brahmanda-patir

     goloke dhamni rajate

 

     paripurnatamah—paripurnatama; sakshat—directly; shri-krishnah—Shri Krishna; bhagavan—the Lord; svayam—personally; asankhya—numberless; brahmanda—of universes; patih—the ruler; goloke dhamni—in the abode of Goloka; rajate—is splendidly manifested.

 

 

     The paripurnatama form of the Lord is Shri Krishna, who is the original Supreme Personality of Godhead Himself. He is the master of countless universes. He is splendidly manifest in the realm of Goloka.

 

 

Text 20

 

 

karyadhikaram kurvantah

     sad-amshash te prakirtitah

tat-karya-bharam kurvantas

     te 'mshamsha viditah prabhoh

 

     karya—of work; adhikaram—overseeing; kurvantah—dooing; sat—of the Lord; amshah—amsha incarnations; te—they; prakirtitah—described; tat—of that; karya—work; bharam—the burden; kurvantah—doing; te—they; amshamsha—the amshamsha incarnations; viditah—known; prabhoh—of the Lord.

 

 

     The amsha incarnations are said to oversee the execution of the Lord's mission (in the world). The amshamsha incarnations are understood to perform the work of executing those missions.

 

 

Text 21

 

 

yesham antar-gato vishnuh

     karyam kritva vinirgatah

nanaveshavataramsh ca

     viddhi rajan maha-mate

 

     yesham—of whom; antah—within; gatah—gone; vishnuh—Lord Vishnu; karyam—mission; kritva—having done; vinirgatah—departs; nana—various; avesha-avataran—avesha incarnations; ca—also; viddhi—please know; rajan—O king; maha-mate—great heart.

 

 

     O great soul, O king, please know that in the various avesha incarnations Lord Vishnu enters (a jiva), executes His mission, and then departs.

 

 

Text 22

 

 

dharmam vijnaya kritva yah

     punar antaradhiyata

yuge yuge vartamanah

     so 'vatarah kala hareh

 

     dharmam—religious principles; vijnaya—teaching; kritva—having done; yah—who; punah—again; antaradhiyata—disappears; yuge yuge—millenium after millenium; vartamanah—being so; sah—He; avatarah—incarnation; kala—kala; hareh—of Lord Hari.

 

 

     Millennium after millennium Lord Hari's kala incarnations teach and establish the principles of religion, and then disappear.

 

 

Text 23

 

 

catur-vyuho bhaved yatra

     drishyante ca rasa nava

atah param ca viryani

     sa tu purnah prakathyate

 

     catur-vyuhah—the catur-vyuha incarnations; bhavet—are; yatra—where; drishyante—are seen; ca—also; rasah—mellows; nava—nine; atah—then; param—after; ca—also; viryani—prowess; sah—He; tu—indeed; purnah—purna; prakathyate—is said.

 

 

     The purna incarnations are said to include the catur-vyuha incarnations. They are said to be the places where heroic powers and the nine rasas are seen.

 

 

Text 24

 

 

yasmin sarvani tejamsi

     viliyante sva-tejasi

tam vadanti pare sakshat

     paripurnatamam svayam

 

     yasmin—in which; sarvani—all; tejamsi—glories; viliyante—enter; sva-tejasi—in His own glory; tam—Him; vadanti—say; pare—others; sakshat—directly; paripurnatamam—Paripurnatama; svayam—personally.

 

 

     Others say that the form of the Lord where all powers and glories enter is His paripurnatama form, the original form of the Lord Himself.

 

 

Text 25

 

 

purnasya lakshanam yatra

     tam pashyanti prithak prithak

bhavenapi janah so 'yam

     paripurnatamah svayam

 

     purnasya—of the putna incarnation; lakshanam—characteristic; yatra—where; tam—that; pashyanti—see; prithak prithak—specifically; bhavena—by nature; api—also; janah—people; sah ayam—He; paripurnatamah—Paripurnatama; svayam—personally.

 

 

     The transcendental qualities people see distributed among the Lord's purna incarnations are all present in the Lord's original, paripurnatama form.

 

 

Text 26

 

 

paripurnatamah sakshac

     chri-krishno nanya eva hi

eka-karyartham agatya

     koti-karyam cakara ha

 

     paripurnatamah—paripurnatama; sakshat—directly; shri-krishnah—Shri Krishna; na—not; anyah—another; eva—certainly; hi—indeed; eka—one; karya—mission; artham—for the purpose; agatya—coming; koti—millions; karyam—mission; cakara—did; ha—indeed.

 

 

     The Lord's original, paripurnatama form is Shri Krishna and no one else. Coming (to this world) to execute one mission, He executes millions of missions.

 

 

Text 27

 

 

purnah puranah purushottamottamah

     parat paro yah purushah pareshvarah

svayam sadanandamayam kripakaram

     gunakaram tam sharanam vrajamy aham

 

     purnah—perfect; puranah—ancient; purusha—of persons; uttama—of the best; uttamah—the best; parat—than the greatest; parah—greater; yah—who; purushah—the Supreme Person; para—of the exalted; ishvarah—the master; svayam—personally; sat-anandamayam—full of transcendental bliss; kripa—of mercy; akaram—mine; guna—of transcendental virtues; akaram—a mine; tam—of Him; sharanam vrajami aham—I take shelter.

 

 

     He is perfect and complete. He is the oldest. He is the most exalted of exalted persons. He is greater than the greatest. He is the Supreme Person. He is the master of the exalted. Of He who is full of bliss, who is jewel-mine of mercy, who is a jewel-mine of transcendental virtues, I take shelter.

 

 

Text 28

 

 

shri-garga uvaca

tac chrutva harshito raja

     romanci prema-vihvalah

pramrishya netre 'shru-purne

     naradam vakyam abravit

 

     shri-gargah uvaca—Shri Garga said; tat shrutva—hearing; harshitah—delighted; raja—the king; romanci—his bodily hairs erect; prema—with love; vihvalah—overcome; pramrishya—wiping; netre—his eyes; ashru—with tears; purne—filled; naradam—to Narada; vakyam—a statement; abravit—said.

 

 

     Shri Garga said: Hearing this, the king became very happy. Overcome with love and the hairs of his body erect in ecstasy, he wiped his tear-filled eyes and spoke to Narada.

 

 

Text 29       

 

shri-bahulashva uvaca

paripurnatamah sakshac

     chri-krishno kena hetuna

agato bharate khande

     dvaravatyam virajate

 

     shri-bahulashvah uvaca—Shri Bahulashva said; paripurnatamah—paripurnatama; sakshat—directly; shri-krishnah—Shri Krishna; kena—by what?; hetuna—reason; agatah—came; bharate khande—to theland of Bharata; dvaravatyam—in Dvaraka; virajate—is splendidly manifested.

 

 

     Shri Bahulashva said: Why did Shri Krishna, the original, paripurnatama form of the Lord, come to the land of Bharata and gloriously appear in Dvaraka?

 

 

Text 30

 

 

tasya goloka-nathasya

     golokam dhama sundaram

karmany aparimeyani

     bruhi brahman brihan-mune

 

     tasya—of Him; goloka-nathasya—the master of Goloka; golokam dhama—the realm of Goloka; sundaram—beautiful; karmani—activities; aparimeyani—countless; bruhi—please tell; brahman—O brahmana; brihat—great; mune—O sage.

 

 

     O brahmana, O great sage, please describe the countless deeds and beautiful Goloka realm of He who is the master of Goloka.

 

 

Text 31

 

 

yada tirthatanam kurvan

     chata-janma-tapah-parah

tada sat-sangam etyashu

     shri-krishnam prapnuyan narah

 

     yada—when; tirtha—to holy places; atanam—journey; kurvan—doing; shata—100; janma—births; tapah—austerities; parah—intent; tada—then; sat—of devotees; sangam—the association; etya—attaining; ashu—quickly; shri-krishnam—Shri Krishna; prapnuyat—may attain; narah—a human being.

 

 

     When a human being visits many holy places and devotedly performs a hundred years of austerities, he will attain the association of the devotees. Then he will attain Shri Krishna Himself.

 

 

Text 32

 

 

shri-krishna-dasasya ca dasa-dasah

     kada bhaveyam manasardra-cittah

yo durlabho deva-varaih paratma

     sa me katham gocara adi-devah

 

     shri-krishna—of Shri Krishna; dasasya—of the servant; ca—and; dasa—of the servant; dasah—the servant; kada—when?; bhaveyam—will I become; manasa—with thoughts; ardra—melting; cittah—his heart; yah—a person who; durlabhah—rare; deva-varaih—by the best of demigods; paratma—the Supreme Person; sah—He; me—of me; katham—whether?; gocare—in the range of perception; adi—the original; devah—Lord.

 

 

     When, my heart melting with love, will I think "I am the servant of the servants of Shri Krishna's servants?" Will the Supreme Personality of Godhead, whom even the greatest demigods cannot attain, appear before me?

 

 

Text 33

 

 

dhanyas tvam raja-shardula

     shri-krishneshto hari-priyah

tubhyam ca darshanam datum

     bhaktesho 'tragamishyati

 

     dhanyah—fortunate; tvam—you; raja—of kings; shardula—O tiger; shri-krishna—Shri Krishna; ishtah—honored; hari—to Lord Hari; priyah—dear; tubhyam—to you; ca—also; darshanam—sight; datum—to give; bhakta—of the devotees; ishah—the Lord; atra—here; agamishyati—will come.

 

 

     O tiger of kings, you are fortunate. Shri Krishna honors you. Lord Hari loves you. The Lord of the devotees will come to reveal Himself to you.

 

Text 34

 

 

tvam nripam shrutadevam ca

     dvija-devo janardanah

smaraty alam dvarakayam

     aho bhagyam satam iha

 

     tvam—you; nripam—king; shrutadevam—Shrutadeva; ca—also; dvija—of the brahmanas; devah—the Lord; janardanah—Krishna; smarati—remembers; alam—greatly; dvarakayam—in Dvaraka; ahah—oh; bhagyam—the good fortune; satam—of the devotees; iha—here.

 

 

     Lord Janardana, the master of the brahmanas remembers both Shrutadeva and you, the king. Ah, the good fortune of the devotees here in Dvaraka!

 

 

 

Chapter Two

Shri-Goloka-dhama-nivarnanam

Description of the Abode of Shri Goloka

 

 

Text 1

 

 

jihvam labdhvapi yah krishnam

     kirtaniyam na kirtayet

labdhvapi moksha-nishrenim

     sa narohati durmatih

 

     jihvam—toungue; labdhva—attaining; api—also; yah—who; krishnam—Shri Krishna; kirtaniyam—to be glorified; na—not; kirtayet—glorifies; labdhva—attaining; api—also; moksha-of liberation; nishrenim—staircase; sah—he; na—not; arohati—climbs; durmatih—fool.

 

 

     A person who has a tongue but does not glorify glorious Shri Krishna is a fool. Even if he somehow approaches the staircase to liberation, he cannot climb it.

 

 

Text 2

 

 

atha te sampravakshyami

     shri-krishnagamanam bhuvi

asmin varaha-kalpe vai

     yad bhutam tac chrinu prabho

 

     atha—now; te—to you; sampravakshyami—I will speak; shri-krishna—of Shri Krishna; agamanam—the arrival; bhuvi—on the earth; asmin—this; varaha-kalpe—in the Varaha-kalpa; vai—indeed; yat—what; bhutam—was; tat—that; shrinu—please hear; prabhah—O lord.

 

 

     Now I will describe to you Shri Krishna's coming to this earth during the Varaha-kalpa. O lord, please hear what happened.

 

Texts 3 and 4

 

 

pura danava-daityanam

     naranam khalu bhubhujam

bhuri-bhara-samakranta

     prithvi go-rupa-dharini

 

anathavad rudantiva

     vedayanti nija-vyatham

kampayanti nijam gatram

     brahmanam sharanam gata

 

     pura—formerly; danava—of the danavas; daityanam—and daityas; naranam—of the humans; khalu—indeed; bhubhujam—of the kings; bhuri—great; bhara—with a burden; samakranta—overcome; prithvi—the earth; gah—of a cow; rupa—in the form; dharini—manifesting; anatha—without a protector; vat—like; rudanti—crying; iva—like; vedayanti—describing; nija—own; vyatham—distress; kampayanti—making tremble; nijam—own; gatram—body; brahmanam—to Lord Brahma; sharanam—shelter; gata—went.

 

 

     In ancient times the earth, overcome with a burden of many daityas, danavas, and human kings, assumed the form of a cow and, helplessly crying, trembling, and describing her troubles, took shelter of the demigod Brahma.

 

 

Text 5

 

 

brahmathashvasya tam sadyah

     sarva-deva-ganair vritah

shankarena samam pragad

     vaikuntham mandiram hareh

 

     brahma—Brahma; atha—then; ashvasya—comforting; tam—her; sadyah—at once; sarva—all; deva—of the demigods; ganaih—by multitudes; vritah—surrounded; shankarena—Shiva; samam—with; pragat—went; vaikuntham—to Vaikuntha; mandiram—the palace; hareh—of Lord Hari.

 

 

     Brahma comforted her and then, accompanied by Shiva and the demigods, went to Lord Hari's palace in Vaikuntha.

 

 

Text 6

 

 

natva catur-bhujam vishnum

     svabhiprayam jagada ha

athodvignam deva-ganam

     shri-nathah praha tam vidhim

 

     natva—bowing down; catur-bhujam—with four arms; vishnum—to Lord Vishnu; sva—own; abhiprayam—intention; jagada—explained; ha—certainly; atha—then; udvignam—distressed; deva-ganam—to the demigods; shri-nathah—the husband of the goddess of fortune; praha—spoke; tam—to him; vidhim—Brahma.

 

 

     Brahma bowed down before four-armed Lord Vishnu and explained why he had come. Then He who is the husband of the goddess of fortune spoke to Brahma and the troubled demigods.

 

 

Text 7

 

 

shri-bhagavan uvaca

krishnam svayam viganitanda-patim paresham

     sakshad akhandam atidevam ativa-lilam

karyam kadapi na bhavishyati yam vina hi

     gacchashu tasya vishadam padam avyayam tvam

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; krishnam—Shri Krishna; svayam—Himself; viganita—countless; anda—of universes; patim—the master; para—of others; isham—the master; sakshat—directly; akhandam—unbroken; atidevam—beyond the demigods; ativa-lilam—who enjoys transcendental pastimes; karyam—mission; kadapi—sometimes; na—not; bhavishyati—will be; yam—whom; vina—without; hi—not; gaccha—go; ashu—at once; tasya—of Him; vishadam—pure; padam—abode; avyayam—eternal; tvam—you.

 

 

     The Supreme Personality of Godhead said: Without Krishna, who is the Supreme Personality of Godhead, the master of countless universes, perfect, above the demigods, and the enjoyer of transcendental pastimes, this problem will not be solved. You should go to His eternal and effulgent abode at once.

 

 

Text 8

 

 

shri-brahmovaca

tvattah param na janami

     paripurnatamam svayam

yadi yo 'nyas tasya sakshal

     lokam darshaya nah prabho

 

     shri-brahma uvaca—Shri Brahma said; tvattah—than You; param—greater; na—not; janami—I know; paripurnatamam—most perfect; svayam—personally; yadi—if; yah—who; anyah—another; tasya—of Him; sakshat—directly; lokam—the world; darshaya—please show; nah—us; prabhah—O Lord.

 

 

     Shri Brahma said: I do not know anyone greater and more perfect than You. If there is such a person, please show Him to us, O Lord.

 

 

Texts 9 and 10

 

 

shri-narada uvaca

ity ukto 'pi harih purnah

     sarvair deva-ganaih saha

padavim darshayam asa

     brahmanda-shikharopari

 

vama-padangushtha-nakha-

     bhinna-brahmanda-mashtake

shri-vamanasya vivare

     brahma-drava-samakule

 

     shri-naradah uvaca—Shri Narada said; iti—thus; uktah—addressed; api—indeed; harih—Lord Hari; purnah—perfect; sarvaih—all; deva-ganaih—the demigods; saha—with; padavim—the path; darshayam asa—revealed; brahmanda—the universes; shikhara-upari—above; vama—left; padangushtha-nakha—toenail; bhinna—broken; brahmanda—of the universes; mashtake—on the head shri-vamanasya—of Shri Vamana; vivare—in the hole; brahma-drava—with the spiritual river; samakule—filled.

 

 

     Shri Narada said: When this was said, perfect Lord Hari showed all the demigods a spiritual river path flowing through the hole Shri Vamana made in the universe with His toenail.

 

 

Text 11

 

 

jala-yanena margena

     bahis te niryayuh surah

kalinga-bimba-vac cedam

     brahmandam dadrishus tv adhah

 

     jala-yanena—on a boat; margena—on the path; bahih—outside; te—they; niryayuh—went; surah—the demigods; kalinga-bimba-vat—like a tiny kutaja seed; ca—also; idam—this; brahmandam—universe; dadrishuh—saw; tu—indeed; adhah—below.

 

 

     Going by boat on this path, the demigods left the universe. They saw the universe was like a round kutaja fruit far below.

 

 

Text 12

 

 

indrayana-phalaniva

     luthanty anyani vai jale

vilokya vismitah sarve

     babhuvus cakita iva

 

     indrayana-phalani—kutaja fruits; iva—like; luthanti—moving to and fro; anyani—others; vai—certainly; jale—in the water; vilokya—seeing; vismitah—astonished; sarve—all; babhuvuh—became; cakitah—frightened; iva—as if.

 

 

     When the saw the other universes were like many kutaja fruits bobbing in the water (of the Karana Ocean), they all became frightened and surprised.

 

 

Text 13

 

 

kotisho yojanordhvam vai

     puranam ashtakam gatah

divya-prakara-ratnadi-

     druma-vrinda-manoharam

 

     kotishah—millions; yojana—or yojanas; urdhvam—above; vai—certainly; puranam—of cities; ashtakam—a group of eight; gatah—went; divya-prakara—glistening; ratna—jewels; adi—beginning with; druma—of trees; vrinda—groups; manoharam—charming.

 

 

     Millions of yojanas higher they came to eight cities charming with glistening jewel-forest groves.

 

 

Text 14

 

 

tad-urdhvam dadrishur deva

     virajayas tatam shubham

tarangitam kshauma-shubhram

     sopanair bhaskaram param

 

     tad-urdhvam—above them; dadrishuh—saw; devah—the demigods; virajayah—of the Viraja river; tatam—the shore; shubham—glorious; tarangitam—with waves; kshauma—silk; shubhram—white; sopanaih—with steps; bhaskaram—splendid; param—greatly.

 

 

     Higher still the demigods saw the Viraja river's splendid shore, which was splashed by waves white as silk and glorious with many staircases.

 

 

Text 15

 

 

tam drishtva pracalantas te

     tat puram jagmur uttamam

asankhya-koti-martanda-

     jyotisham mandalam mahat

 

     tam—that; drishtva—having seen; pracalantah—going; te—they; tat puram—to that city; jagmuh—went; uttamam—great; asankhya—countless; koti—millions; martanda—of suns; jyotisham—of the splendor; mandalam—circle; mahat—great.

 

 

     After seeing this, they entered a city splendid as countless millions of suns.

 

 

Text 16

 

 

drishtva prataditakshas te

     tejasa dharshitah sthitah

namaskritvatha tat-tejo

     dadhyau vishnv-ajnaya vidhih

 

     drishtva—having seen; pratadita—struck; akshah—eyes; te—they; tejasa—by the splendor; dharshitah—overcome; namaskritva—bowing down; atha—then; tat-tejah—that splendor; dadhyau—meditated; vishnu—of Lord Vishnu; ajnaya—by the order; vidhih—Brahma.

 

 

     As they looked at its splendor they became overpowered, their eyes struck by the light. By Lord Vishnu's order, Brahma offered obeisances to that light and meditated on it.

 

Text 17

 

 

taj-jyotir-mandale 'pashyat

     sakaram dhama shantidam

tasmin mahadbhutam dirgham

     mrinala-dhavalam param

sahasra-vadanam shesham

     drishtva nemuh suras tatah

 

     taj-jyotir-mandale—in the circle of light; apashyat—he saw; sakaram—having a form; dhama—an abode; shantidam—peaceful; tasmin—there; maha—very; adbhutam—wonderful; dirgham—long; mrinala—lotus stem; dhavalam—white; param—transcendental; sahasra—a thousand; vadanam—faces; shesham—Lord Shesha; drishtva—seeing; nemuh—offered obeisances; surah—the demigods; tatah—then.

 

 

     In that circle of light he saw the form of a peaceful transcendental realm. When the demigods saw in that realm the very wonderful white lotus stem of thousand-faced Lord Shesha, they bowed down to offer respects to Him.

 

 

Texts 18 and 19

 

 

tasyotsange maha-loko

     goloko loka-vanditah

yatra kalah kalayatam

     ishvaro dhama-maninam

 

rajan na prabhaven maya

     manash cittam matir hy aham

na vikaro vishaty eva

     na mahamsh ca gunah kutah

 

     tasya—of Him; utsange—on the head; maha—great; lokah—realm; golokah—Goloka; loka—by all the worlds; vanditah—offered obeisances; yatra—where; kalah—time; kalayatam—sees; ishvarah—the Supreme Personality of Godhead; dhama—abodes; maninam—with glory; rajan—O king; na—not; prabhavet-may prevail; maya—illusion; manah—mind; cittam—heart; matih—intelligence; hi—indeed; aham—false ego; na—not; vikarah—change; vishati—enters; eva—certainly; na—not; mahan—Mahat-tattva; ca—and; gunah—the modess of nature; kutah—from where?

 

 

     On His head was the transcendental realm of Goloka, which is worshiped by all the worlds, and which is a realm where time, the conqueror of the proud, does not prevail, and where illusion, the material mind, heart, intelligence, and ego, material transformations and the mahat-tattva do enter. How can the modes of nature enter there?

 

 

Text 20

 

 

tatra kandarpa-lavanyah

     shyamasundara-vigrahah

dvari gantum cabhyudita

     nyashedhan krishna-parshadah

 

     tatra—there; kandarpa—of Kamadeva; lavanyah—handsomeness; shyamasundara-vigrahah—beautiful forms; dvari—at the door; gantum—to go; ca—also; abhyuditah—standing; nyashedhan—stayed; krishna—of Lord Krishna; parshadah—the asssociates.

 

 

     Their forms very beautiful, more beautiful than Kamadeva himself, Shri Krishna's associates stood at the entrance.

 

 

Text 21

 

 

shri-deva ucuh

loka-pala vayam sarve

     brahma-vishnu-maheshvarah

shri-krishna-darshanarthaya

     shakradya agata iha

 

     shri-devah ucuh—the demigods said; loka-palah—protectors of the planets; vayam—we; sarve—all; brahma-vishnu-maheshvarah—Brahma, Vishnu, and Shiva; shri-krishna—Shri Krishna; darshana—seeing; arthaya—for the purpose; shakra—by Indra; adyah—headed;' agatah—come; iha—here.

 

 

     The demigods said: We, Brahma, Vishnu, Shiva, all the protectors of the planets, and the demigods headed by Indra, have come here to see Shri Krishna.

 

Text 22

 

 

shri-narada uvaca

tac chrutva tad-abhiprayam

     shri-krishnaya sakhi-janah

ucur deva-pratiharah

     gatva cantah-puram param

 

     shri-naradah uvaca—Shri Narada said; tat—that; shrutva—hearing; tad-abhiprayam—the purpose; shri-krishnaya—for Shri Krishna; sakhi-janah—friends; ucuh—said; deva—demigods; pratiharah—doorkeepers; gatva—having gone; ca—also; antah-puram—inside the palace; param—then.

 

 

     Shri Narada said: Having heard this, the doorkeepers, girls who were the Lord's friends, went inside the palace and told Shri Krishna of (the visitors') wish.

 

 

Text 23

 

 

tada vinirgata kacic

     chatacandranana sakhi

pitambara vetra-hasta

     sapricchad vanhitam suran

 

     tada—then; vinirgata—came out; kacit—a girl; shatacandranana—Shatacandranana; sakhi—friend; pita—yellow; ambara—garments; vetra—a stick; hasta—in hand; sa—she; apricchat—asked; vanhitam—wished; suran—demigods.

 

 

     Then a girl named Shatacandranana, who was dressed in yellow garments, who held a stick in her hand, and who was Shri Krishna's friend, came from inside and asked the demigods what they wished.

 

 

Text 24

 

 

shri-shatacandrananovaca

kasyandasyadhipa deva

     yuyam sarve samagatah

vadatashu gamishyami

     tasmai bhagavate hy aham

 

     shri-shatacandranana uvaca—Shri Shatacandranana said; kasya—of what?;andasya—universe; adhipah—kings; devah—O demigods; yuyam—you; sarve—all; samagatah—come; vadata—please tell; ashu—at once; gamishyami—I will go; tasmai—to Him; bhagavate—the Supreme Personality of Godhead; hi—indeed; aham—I.

 

 

     Shri Shatacandranana said: All you demigods who have come here, of what universe are you the kings? Tell me and I shall go to the Lord at once.

 

 

Text 25

 

 

shri-deva ucuh

aho andany utanyani

     nasmabhir darshitani ca

ekam andam prajanimo

     'tho 'param nasti nah shubhe

 

     shri-devah ucuh—the demgods said; ahah—Oh; andani—universes; uta—certainly; anyani—other; na—not; asmabhih—by us; darshitani—shown; ca—and; ekam—one; andam—universe; prajanimah—we know; athah—then; aparam—another; na—not; asti—is; nah—of us; shubhe—O beautiful one.

 

 

     The demigods said: We have not seen any other universes. We know only one universe. O beautiful one, there is no universe beyond ours.

 

 

Text 26

 

 

shri-shatacandrananovaca

brahmadeva luthantiha

     kotisho hy anda-rashayah

tesham yuyam yatha devas

     tathande 'nde prithak prithak

 

     shri-shatacandrananovaca—Shri Shatacandranana said; brahmadeva—O demigod Brahma; luthanti-moving about; iha—here; kotishah—millions; hi—indeed; anda-rashayah—universes; tesham—of them; yuyam—you; yatha—as; devah—demigods; tatha—so; ande—in an universe; ande—in an universe; prithak prithak—variously.

 

 

     Shri Shatacandranana said: O demigod Brahma, millions of universes bob up and down (in the Karana ocean). As you are demigods in one universe, so in each each universe there are many demigods.

 

 

Text 27

 

 

nama-gramam na janitha

     kada vatra samagatah

jada-buddhya prahrishyadhve

     grihan napi vinirgatah

 

     nama-gramam—names; na—not; janitha—you know; kada—when?; va—or; atra—here; samagatah—come; jada—stunted; buddhya—with intelligence; prahrishyadhve—you are happy; grihan—homes; na—not; api—even; vinirgatah—having left.

 

 

     You do not even know their names. When did you even meet them? Never leaving your own homes, you remain happy with stunted minds.

 

 

Text 28

 

 

brahmandam ekam jananti

     yatra jatas tatha janah

mashaka ca yathantah-stha

     audumbara-phaleshu vai

 

     brahmandam—universe; ekam—one; jananti—know; yatra—where; jatah—born; tatha—so; janah—people; mashakah—mosquitoes; ca—also; yatha—as; antah—inside; sthah—staying; audumbara-phaleshu—in udumbara fruits; vai—indeed.

 

 

     You know one universe. Living entities are born in many universes, like mosquitoes in many udumbara fruits.

 

 

Text 29

 

 

shri-narada uvaca

upahasyam gata deva

     ittham tushnim sthitah punah

cakitan iva tan drishtva

     vishnur vacanam abravit

 

     shri-naradah uvaca—Shri Narada said; upahasyam—the object of jokes; gatah—attained; devah—the demigods; ittham—thus; tushnim—silent; sthitah—stood; punah—again; cakitan—frightened; iva—as if; tan—them; drishtva—seeing; vishnuh—Lord Vishnu; vacanam—words; abravit—said.

 

 

     Shri Narada said: Mocked in this way, the demigods were silent. Seeing them intimidated, Lord Vishnu spoke some words.

 

Text 30

 

 

shri-vishnur uvaca

yasminn ande prishnigarbho

     'vataro 'bhut sanatanah

trivikrama-nakhodbhinne

     tasminn ande sthita vayam

 

     shri-vishnuh uvaca—Shri Vishnu said; yasmin—in which; ande—universe; prishnigarbhah—Prishnigarbha; avatarah—incarnation; abhut—was; sanatanah—eternal; trivikrama—of Lord Trivikrama; nakha—by the nails; udbhinne—broken; tasmin—in that; ande—universe; sthitah—situated; vayam—we.

 

 

     Shri Vishnu said: We stay in the universe where eternal Lord Prishnigarbha descended, the universe broken by Lord Trivikrama's toenail.

 

 

Text 31

 

 

shri-narada uvaca

tac chrutva tam ca samshlaghya

     shighram antah-puram gata

punar agatya devebhyo

     'py ajnam dattva gatah puram

 

     shri-naradah uvaca—Shri Narada said; tat—that; shrutva—hearing; tam—Him; ca—also; samshlaghya—praising; shighram—for a long time; antah-puram—within the palace; gata—gone; punah—again; agatya—returning; devebhyah—to the demigods; api—also; ajnam—permission; dattva—giving; gatah—went; puram—to the palace.

 

 

     Shri Narada said: Hearing this, she praised Him for a long time, again entered the palace, returned, and gave the demigods permission (to enter. Then the demigods) entered the palace.

 

 

Texts 32-34

 

 

atha deva-ganah sarve

     golokam dadrishuh param

tatra govardhano nama

     giri-rajo virajate

 

vasanta-malinibhish ca

     gopibhir go-ganair vritah

kalpa-vriksha-lata-sanghai

     rasa-mandala-manditah

 

yatra krishna nadi shyama

     tolika-koti-mandita

vaidurya-krita-sopana

     svacchanda-gatir uttama

 

     atha—then; deva-ganah—the demigods; sarve—all; golokam—Goloka; dadrishuh—saw; param—then; tatra—there; govardhanah—Govardhana; nama—named; giri—of mountains; rajah—the king; virajate—is splendidly manifest; vasanta—spring; malinibhih—with garlands; ca—also; gopibhih—by gopis; go-ganaih—by cows; vritah—surrounded; kalpa-vriksha—kalpa-vriksha trees; lata—lalpa-lata vines; sanghaih—with multitudes; rasa—of the rasa dance; mandala—with the circle; manditah—decorated; yatra—where; krishna—the Yamuna; nadi-river; shyama—dark; tolika—gazebos; koti—millions; mandita—decorated; vaidurya—with lapis lazuli; krita—made; sopana—steps; svacchanda—meandering; gatih—paths; uttama—supreme.

 

 

     Then the demigods saw Goloka, where the king of mountains, named Govardhana, which was filled with many cows and with gopis garlanded with forest flowers, and which was decorated with rasa-dance circles, is splendidly manifest, where the dark Yamuna river meandered as it wished, (its shores) made with lapis lazuli steps and decorated with millions of gazebos, . . .

 

 

Text 35

 

 

vrindavanam bhrajamanam

     divya-druma-latakulam

citra-pakshi-madhuvratair

     vamshi-vata-virajitam

 

     vrindavanam—Vrindavana; bhrajamanam—shining; divya—splendid; druma—trees; lata—and vines; akulam—filled; citra—colorful; pakshi—birds; madhuvrataih—with bees; vamshi—of the flute; vata—the banyan tree; virajitam—splendid.

 

 

 . . . where the forest of Vrindavana, filled with splendid trees and vines, and glorious with bees, colorful birds, and the banyan tree where (Krishna) played the flute, was splendidly manifested, . . .

 

 

Text 36

 

 

puline shitalo vayur

     manda-gami vahaty alam

sahasra-dala-padmanam

     rajo vikshepayan muhuh

 

     puline—on the shore; shitalah—cool; vayuh—breeze; manda—slowly; gami—moving; vahati—blows; alam—greatly; sahasra—thousand; dala—petal; padmanam—of lotuses; rajah—pollen; vikshepayan—tossing; muhuh—again and again.

 

 

 . . . where, carrying the pollen of many thousand-petal lotuses, a cool breeze gently blew to the shore, . . .

 

 

Text 37

 

 

madhye nija-nikunjo 'sti

     dva-trimshad-vana-samyutah

prakara-parikha-yuto

     'runakshaya-vatajirah

 

     madhye—in the midst; nija—own; nikunjah—forest grove; asti—is; dva-trimshat—32; vana—forests; samyutah—endowed; prakara—with a wall; parikha—and moat; yutah—endowed; aruna—red; akshaya—eternal; vata—banyan trees; ajirah—courtyard.

 

 

 . . . where in the middle is the Lord's personal woodland of 32 forests, which is surrounded by walls and moats and endowed with a reddish courtyard of eternal banyan trees, . . .

 

 

Text 38

 

 

saptadha padmaragagra-

     jira-kudya-vibhushitah

kotindu-mandalakarair

     vitanair gulika-dyutih

 

     saptadha—seven; padmaraga—ruby; agra—endge; ajira—courtyards; kudya—walls; vibhushitah—decorated; koti—millions; indu—of moons; mandala—circle; akaraih—with forms; vitanaih—with canopies; gulika—with pearls; dyutih—splendor.

 

 

 . . . a courtyard decorated with seven walls made of rubies and with a glory of pearls from awnings like many millions of moons, . . .

 

 

Text 39

 

 

patat-patakair divyabhaih

     pushpa-mandira-vartmabhih

jata-bhramara-sangito

     matta-barhi-pika-svanah

 

     patat—moving; patakaih—with flags; divyabhaih—glorious; pushpa—of flowers; mandira—palaces; vartmabhih—with pathways; jata—born; bhramara—of bees; sangitah—song; matta—maddened; barhi—peacocks; pika—and cuckoos; svanah—the sound.

 

 

 . . . .where there were splendid flags moving (in the breeze), pathways that were flower palaces, and the singing of many bees and many maddened peacocks and cuckoos, . . .

 

 

Text 40

 

 

balarka-kundala-dharah

     shata-candra-prabhah striyah

svacchanda-gatayo ratnaih

     pashyantyah sundaram mukham

 

ratnajireshu dhavantyo

     hara-keyura-bhushitah

kvanan-nupura-kinkinyas

     cuda-mani-virajitah

 

     balarka—rising sun; kundala—earrings; dharah—wearing; shata—hundred; candra—moons; prabhah—splendor; striyah—women; svacchanda—as they wished; gatayah—going; ratnaih—with jewels; pashyantyah—seeing; sundaram—beautiful; mukham—face; ratna—jewel; ajireshu—in courtyards; dhavantyah—running; hara—necklaces; keyura—bracelets; bhushitah—decorated; kvanat—tinkling; nupura-kinkinyah—anklets; cuda—crown; mani—jewels; virajitah—glorious.

 

 

 . . . where there were many women effulgent as a hundred moons, wearing sunrise earrings, walking about as they wished, noticing their beautiful faces reflected in the jewels, running in the jewel courtyard, decorated with necklaces, bracelets, and tinkling ankle-bells, and splendid with jewels in their hair, . . .

 

 

Text 42

 

 

kotishah kotisho gavo

     dvari dvari manoharah

shveta-parvata-sankasha

     divya-bhushana-bhushitah

 

     kotishah—millions; kotishah—and millions; gavah—cows; dvari—at doorway; dvari—after doorway; manoharah—beautiful; shveta—white; parvata—mountains; sankashah—glory; divya—splendid; bhushana—with ornaments; bhushitah—decorated.

 

 

 . . . where at door after door there were millions of millions of beautiful cows glorious as white mountains, decorated with glittering ornaments, . . .

 

 

Text 43

 

 

payasvinyas tarunyash ca

     shila-rupa-gunair yutah

sa-vatsah pita-pucchash ca

     vrajantyo bhavya-murtikah

 

     payasvinyah—full of milk; tarunyah—young; ca—also; shila—good character; rupa—beauty; gunaih—and virtues; yutah—endowed; sa—with; vatsah—calves; pita—yellow; pucchah—tails; ca—also; vrajantyah—going; bhavya—of happiness; murtikah—forms.

 

 

 . . . young, full of milk, endowed with good character, virtues, and beauty, their tails yellow, personifications of happiness as they walked about with their calves, . . .

 

 

Text 44

 

 

ghanta-manjira-samravah

     kinkini-jala-manditah

hema-shringyo hema-tulya-

     hara-mala-sphurat-prabhah

 

     ghanta—of bells; manjira—and anklets; samravah—the sound; kinkini—with small bells; jala—multitude; manditah—decorated; hema—golden; shringyah—horns; hema—gold; tulya—equal; hara—necklaces; mala—garlands; sphurat-prabhah—splendid.

 

 

 . . . decorated with a network of tiny bells, their bells and anklets tinkling, splendid with golden necklaces and flower garlands, their horns of gold, . . .

 

Text 45

 

 

patala haritas tamrah

     pitah shyama vicitritah

dhumrah kokila-varnash ca

     yatra gavas tv anekadha

 

     patalah—pink; haritah—green; tamrah—green; pitah—yellow; shyamah—black; vicitritah—many wonderful colors; dhumrah—the color of smoke; kokila—of cuckoos; varnash—the color; ca—and; yatra—where; gavah—cows; tu—indeed; anekadha—many.

 

 

 . . . many different wonderful colors, some pink, some green, some red, some yellow, some black, some smokey, and some the color of cuckoos, . . .

 

 

Text 46

 

 

samudravad-dugdhadash ca

     taruni-kara-cihnikah

kurangavad-vilanghadbhir

     govatsair manditah shubhah

 

     samudravat—with an ocean; dugdha—milk; dah—giving; ca—also; taruni—youth; kara—making; cihnikah—signs; kurangavat—like a deer; vilanghadbhih—with jumping; govatsaih—with calves; manditah—decorated; shubhah—beautiful.

 

 

 . . . giving oceans of milk, marked with the signs of youth, leaping like deer, beautiful, decorated with many calves, . . .

 

 

Text 47

 

 

itas tatash calantash ca

     go-ganeshu maha-vrishah

dirgha-kandhara-shringadhya

     yatra dharma-dhurandharah

 

     itas tatah—here and there; calantah—wandering; ca—also; go-ganeshu—among the cows; maha—great; vrishah—bulls; dirgha—long; kandhara—necks; shringa—horns; adhyah—opulent; yatra—where; dharma-dhurandharah—great piety.

 

 

 . . . where, wandering among the cows were many great bulls opulent with long horns and necks and very pious, . . .

 

 

Text 48

 

 

gopala vetra-hastash ca

     shyama vamshi-dharah parah

krishna-lilam pragayanto

     ragair madana-mohanaih

 

     gopalah—cowherd boys; vetra—stick; hastah—hand; ca—also; shyamah—dark; vamshi—flutes; dharah—holding; parah—transcendental; krishna—of Lord Krishna; lilam—pastimes; pragayantah—singing; ragaih—with melodies; madana-mohanaih—charming.

 

 

 . . . where were many handsome cowherd boys, carrying flutes, holding sticks in their hands, and with charming melodies singing of Krishna's pastimes.

 

 

Text 49    

 

ittham nija-nikunjam tam

     natva madhye gatah surah

jyotisham mandalam padmam

     sahasra-dala-shobhitam

 

     ittham—thus; nija—own; nikunjam—forest grove; tam—that; natva—bowing down; madhye—in the midst; gatah—gone; surah—the demigods; jyotisham—of light; mandalam—a circle; padmam—a lotus; sahasra—thousand; dala—petals; shobhitam—beautiful.

 

 

     Bowing down to offer respects, the demigods entered the Lord's personal forest grove, which was a thousand-petal lotus that was a great circle of light.

 

 

Text 50

 

 

tad-urdhvam shodasha-dalam

     tato 'shta-dala-pankajam

tasyopari sphurad dirgham

     sopana-traya-manditam

 

     tad-urdhvam—above that; shodasha—16; dalam—petals; tatah—then; ashta—8; dala—petal; pankajam—lotus; tasya—that; upari—above; sphurat—glistening; dirgham—long; sopana—staircases; traya—three; manditam—decorated.

 

 

     Above that was a sixteen-petal lotus, above that an eight-petal lotus, and above that a long path decorated with three stairways.

 

 

Text 51

 

 

simhasanam param divyam

     kaustubhaih khacitam shubhaih

dadrishur devatah sarvah

     shri-krishnam radhaya yutam

 

     simhasanam—throne; param—great; divyam—splendid; kaustubhaih—with kaustubha jewels; khacitam—studded; shubhaih—beautiful; dadrishuh—saw; devatah—the demigods; sarvah—all; shri-krishnam—Lord Krishna; radhaya—Radha; yutam—with.

 

 

     There all the demigods saw, sitting on a splendid throne studded with beautiful kaustubha jewels, and accompanied by Shri Radha, Shri Krishna, . . .

 

 

Text 52

 

 

divyair ashta-sakhi-sanghair

     mohiny-adibhir anvitam

shridamadyaih sevyamanam

     ashta-gopala-mandalaih

 

     divyaih—splendid; ashta—eight; sakhi—of friends; sanghaih—multitudes; mohini-adibhih—headed by Mohini; anvitam—with; shridama-adyaih—headed by Shridama; sevyamanam—being served; ashta—eight; gopala—cowherd boys; mandalaih—served.

 

 

 . . . who was accompanied by eight splendid gopi friends headed by Mohini and served by eight gopas headed by Shridama, . . .

 

 

Text 53

 

 

hamsabhair vyajanandola-

     camarair vajra-mushtibhih

koti-candra-pratikashaih

     sevitam chatra-kotibhih

 

     hamh—swans; abhaih—like; vyajana-andola-camaraih—with camaras; vajra—diamond; mushtibhih—handles; koti—millions; candra—of moons; pratikashaih—splendid; sevitam—served; chatra—parasols; kotibhih—with millions.

 

 

 . . . who was served with diamond-handled camaras glorious as swans and millions of parasols like millions of moons, . . .

 

 

Text 54

 

 

shri-radhikalankrita-vama-bahum

     svacchanda-vakri-krita-dakshinanghrim

vamshi-dharam sundara-manda-hasam

     bhru-mandalamohita-kama-rashim

 

     shri-radhika—by Shri Radha; alankrita—decorated; vama—left; bahum—arm; svacchanda—as He wished; vakri-krita—bent; dakshina—right; anghrim—foot; vamshi—a flute; dharam—holding; sundara—handsome; manda—gentle; hasam—smile; bhru—of eyebrows; mandala—circle; amohita—enchanted; kama—of Kamadevas; rashim—multitude.

 

 

 . . . whose left arm was decorated by Shri Radhika, whose right foot was bent as He wished, who held a flute, who smiled gently and gracefully, whose eyebrows enchanted hosts of Kamadevas, . . .

 

 

Text 55

 

 

ghana-prabham padma-dalayutekshanam

     pralamba-bahum bahu-pita-vasasam

vrindavanonmatta-milinda-shabdair

     virajitam shri-vana-malaya harim

 

     ghana—of a raincloud; prabham—splendor; padma—lotus; dala—petal; ayuta—large; ikshanam—eyes; pralamba—long; bahum—arms; bahu—great; pita—yellow; vasasam—garments; vrindavana—in Vrindavan; unmatta—maddened; milinda—of bees; shabdaih—by the sounds; virajitam—splendid; shri—beautiful; vana—forest; malaya—with a garland; harim—Shri Krishna.

 

 

 . . . who was splendid as a raincloud, whose large eyes were lotus petals, whose arms were long, who wore great yellow garments, who was splendid with a beautiful forest garland filled with the sounds of intoxicated bees.

 

 

Text 56

 

 

kani-kala-kankana-nupura-dyutim

     lasan-manohari-mahojjvala-smitam

shrivatsa-ratnottama-kuntala-shriyam

     kirita-harangada-kundala-tvisham

 

     kani-kala—belt; kankana—bracelets; nupura—anklets; dyutim—splendor; lasat—glistening; manohari—charming; maha—very; ujjvala—splendid; smitam—smile; shrivatsa—Shrivatsa; ratna—jewel; uttama—above; kuntala—curly hair; shriyam—handsomeness; kirita—crown; hara—necklace; angada—armlets; kundala—earrings; tvisham—glory.

 

 

 . . . who was splendid with bracekets, anklets, and a belt, who had a glittering, charming, very glorious smile, who was handsome with the mark of Shrivatsa and with a jewel placed in His curly locks of hair, and who was glorious with a crown, necklace, armlets, and earrings.

 

 

Text 57

 

 

drishtva tam ananda-samudra-magna-vat

     praharshitash cashru-kalakulekshanah

tatah surah pranjalayo natanana

     nemur murarim purusham parayanam

 

     drishtva—seeing; tam—Him; ananda—of bliss; samudra—in an ocean; magna—plunged; vat—like; praharshitash—delighted; ca—and; ashru-kala—with tears; akula—filled; ikshanah—eyes; tatah—then; surah—the demigods; pranjalayah—with folded hands; nata—bowed; ananah—heads; nemuh—offered obeisances; murarim—to Shri Krishna; purusham parayanam—the Supreme Personality of Godhead.

 

 

     Very happy, as if plunged in an ocean of bliss, by seeing Him, and their eyes now filled with tears, with folded hands and bowed heads the demigods offered their respectful obeisances to Lord Krishna, the Supreme Personality of Godhead.

 

 

 

Chapter Three

Agamanodyoga-varnanam

Description of the Lord's Appearance

 

 

Text 1

 

 

shri-bahulashva uvaca 

mune deva mahatmanam

     krishnam drishtva parat param

agre kim cakrire tatra

     tan me bruhi kripam kuru

 

     shri-bahulashvah uvaca—Shri Bahulashva said; mune—O sage; deva—O lord; mahatmanam—exalted; krishnam—Krishna; drishtva—seeing; parat—than the greatest; param—greater; agre—in the presence; kim—what?; cakrire—did; tatra—there; tat—that; me—to me; bruhi—tell; kripam—mercy; kuru—do.

 

 

     Shri Bahulashva said; O sage, O lord, what did they do when they saw the Supreme Personality of Godhead, Lord Krishna, who is greater than the greatest? Please be kind and tell me.

 

 

Text 2

 

 

shri-narada uvaca

sarvesham pashyatam tesham

     vaikuntho 'pi haris tatah

utthayashta-bhujah sakshal

     lino 'bhut krishna-vigrahe

 

     shri-naradah uvaca—Shri Narada said; sarvesham—of all; pashyatam—looking; tesham—of them; vaikuntho—Krishna; api—also; haris—Lord Hari; tatah—then; utthaya—rising; ashta-bhujah—with eight arms; sakshat—directly; lino—entered; abhut—became; krishna-vigrahe—in Krishna's form.

 

 

     Shri Narada said: As everyone looked on, Lord Hari, the eight-armed master of Vaikuntha, appeared and merged in the the body of Lord Krishna.

 

 

Text 3

 

 

tadaiva cagatah purno

     nrisimhas canda-vikramah

koti-surya-pratikasho

     lino 'bhut krishna-tejasi

 

tada—then; eva—indeed; ca—also; agatah—came; purno—perfect; nrisimhas—Nrisimha; canda-vikramah—ferocious; koti-surya-pratikasho—splendid as millions of suns; lino—merged; abhut—became; krishna-tejasi—in Lord Krishna's effulgence.

 

 

     The perfect, ferocious, and powerful Lord Nrsimha, who was effulgent as millions of suns, merged in Lord Krishna's effulgence.

 

 

Text 4

 

 

rathe laksha-haye shubhre

     sthitash cagatavams tatah

shvetadvipadhipo bhuma

     sahasra-bhuja-manditah

 

     rathe—in a chariot; laksha—with a hundred thousand; haye—horses; shubhre—splendid; sthitash—standing; ca—also; agatavan—arrived; tatah—then; shvetadvipa-adhipo—the master of Shvetadvipa; bhuma—the Lord; sahasra-bhuja-manditah—decorated with a thousand arms.

 

 

     Then the master of Shvetadvipa, who was decorated with a thousand arms, came in a splendid chariot drawn by a hundred thousand horses.

 

 

Text 5

 

 

shriya yuktah svayudhadhyah

     parshadaih parishevitah

sampralino babhuvashu

     so 'pi shri-krishna-vigrahe

 

     shriya—the goddess of fortune; yuktah—with; sva—own; ayudha—with weapons; adhyah—opulent; parshadaih—by associates; parishevitah—served; sampralino—merged; babhuva—became; ashu—at once; so—he; api—also; shri-krishna-vigrahe—in Shri Krishna's form.

 

 

     Opulent with many weapons, accompanied by the goddess of fortune, and served by many associates, He suddenly merged in the body of Shri Krishna.

 

 

Texts 6-8

 

 

tadaiva cagatah sakshad

     ramo rajiva-locanah

dhanur-bana-dharah sita-

     shobhito bhratribhir vritah

 

dasha-koty-arka-sankashe

     camarair dolite rathe

asankhya-vanarendradhye

     laksha-cakra-ghana-svane

 

laksha-dhvaje laksha-haye

     shatakaumbhe sthitas tatah

shri-krishna-vigrahe purnah

     sampralino babhuva ha

 

     tada—then; eva—indeed; ca—also; agatah—come; sakshad—directly; ramo—Ramacandra; rajiva—lotus; locanah—eyes; dhanur—bow; bana—and arrows; dharah—holding; sita—with Sita; shobhito—glorious; bhratribhir—by brothers; vritah—accompanied; dasha—ten; koti—ten million; arka—of suns; sankashe—splendor; camarair—with camaras; dolite—moved; rathe—on the chariot; asankhya—countless; vanara—monkey; indra—kings; adhye—opulent; laksha—ten thousand; cakra—wheels; ghana—deep; svane—sound; laksha—ten thousand; dhvaje—flags; laksha—ten thousand; haye—horses; shatakaumbhe—golden; sthitas—standing; tatah—then; shri-krishna-vigrahe—in Lord Krishna's body; purnah—perfect; sampralino—merged; babhuva—became; ha—indeed.

 

 

     Then, holding a bow and arrows, glorious with Sita, and accompanied by His brothers, lotus-eyed Lord Ramacandra came in a golden chariot that was effulgent as a hundred million suns, (decorated) with swaying camaras, opulent with countless monkey-kings, rumbling with ten thousand wheels, (decorated with) ten thousand flags, and (pulled by) ten thousand horses, and merged in the body of Lord Krishna.

 

 

Texts 9 and 10

 

 

tadaiva cagatah sakshad

     yajno narayano harih

prasphurat-pralayatopa-

     jvalad-agni-shikhopamah

 

rathe jyotirmaye drishye

     dakshinadhyah sureshvarah

so 'pi lino babhuvashu

     shri-krishne shyama-vigrahe

 

     tada—then; eva—indeed; ca—also; agatah—came; sakshad—directly; yajnas—Yaj 24a; narayano—Narayana; harih—Hari; prasphurat-pralayatopa-jvalad-agni—in the blazing fires of cosmic devastation; shikha—a flame; upamah—like; rathe—ona chariot; jyotirmaye—effulgent; drishye—beautiful; dakshina—with His consort Dekshina; dhyah—opulent; sura—of the demigods; ishvarah—the master; so—He; api—even; lino—merged; babhuva—became; ashu—suddenly; shri-krishne—in Shri Krishna; shyama—dark; vigrahe—form.

 

 

     Then Lord Yajna, who is known as Narayana and Hari, who is glorious like a flame in the fire of cosmic devastation, who is the master of the demigods, and who is glorious with His consort Dakshina, came in a splendid and beautiful chariot and suiddenly merged in the dark form of Lord Krishna.

 

 

Texts 11-13

 

 

tada cagatavan sakshan

     nara-narayanah prabhuh

catur-bhujo vishalaksho

     muni-vesho ghana-dyutih

 

tadit-koti-jatajutah

     prasphurad-dipta-mandalah

munindra-mandalair divyair

     mandito 'khandita-vratah

 

sarvesham pashyatam tesham

     ashcarya-manasa nripa

so 'pi lino babhuvashu

     shri-krishne shyama-sundare

 

     tada—then; ca—also; agatavan—come; sakshat—directly; nara-narayanah—Nara-Narayana; prabhuh—Lord; catur-bhujo—four arms; vishala—large; aksho—eyes; muni—as a muni; vesho—dressed; ghana—as a dark cloud; dyutih—splendor; tadit—of lightning flashes; koti—millions; jatajutah—matted hair; prasphurad-dipta-mandalah—splendid; munindra-mandalair—by the great sages; divyair—splendid; mandito—decorated; akhandita-vratah—observing an unbroken vow of celibacy; sarvesham—of all; pashyatam—looking; tesham—of them; ashcarya—wonder; manasa—heart; nripa—O king; so—He; api—also; lino—merged; babhuva—became; ashu—suddenly; shri-krishne—in Shri Krishna; shyama—dark; sundare—and handsome.

 

 

     Then Lord Nara-Narayana, whose eyes were large, who had four arms, who was dressed as a sage, who was splendid like a dark cloud, whose matted hair was a lightning flash, who observed an unbroken vow (of celibacy), and who was surrounded by splendid multitudes of the kings of sages, suddenly merged in the handsome dark form of Lord Krishna as everyone looked on, their hearts filled with wonder.

 

 

Text 14

 

 

paripurnatamam sakshac

     chri-krishnam ca svayam prabhum

jnatva devah stutim cakruh

     param vismayam agatah

 

     paripurnatamam sakshat—the original Supreme Personality of Godhead shri-krishnam—Shri Krishna; ca—also; svayam—personally; prabhum—the Lord; jnatva—knowing; devah—the demigods; stutim—prayers; cakruh—did; param—great; vismayam—wonder; agatah—attained.

 

 

     Filled with wonder, and now understanding that Shri Krishna is the original Supreme Personality of Godhead, the demigods offered many prayers.

 

 

Text 15

 

 

shri-deva ucuh

krishnaya purna-purushaya parat paraya

     yajneshvaraya para-karana-karanaya

radha-varaya paripurnatamaya sakshad-

     goloka-dhama-dhishanaya namah parasmai

 

     shri-devas—the demigods; ucuh—said; krishnaya—to Krishna; purna-purushaya—the Supreme Personality of Godhead; parat—than the greatest; paraya—greater; yajneshvaraya—the Lord of sacrifices; para-karana-karanaya—the cause of causes; radha-varaya—the lover of Radha; paripurnatamaya—the original Lord; sakshad-goloka-dhama-dhishanaya—who resides in Goloka; namah—obeisances; parasmai—to the Supreme.

 

 

     The demigods said: Obeisances to Shri Krishna, who is the Supreme Personality of Godhead, greater than the greatest, the master of sacrifices, the cause of causes, the lover of Radha, the most perfect, and the Lord who resides in Goloka.

 

 

Text 16

 

 

yogeshvarah kila vadanti mahah param tvam

     tatraiva satvatatamah krita-vigraham ca

asmabhir adya viditam padayor dvayam te

     tasmai namo 'stu mahasam pataye parasmai

 

     yogeshvarah—the masters of yoga; kila—indeed; vadanti—say; mahah—effulgence; param—supreme; tvam—You; tatra—there; eva—indeed; satvatatamah—the devotees; krita—done; vigraham—form; ca—also; asmabhir—by us; adya—today; viditam—known; padayor—of the feet; dvayam—pair; te—to You; tasmai—Him; namo—obeisances; astu—may be; mahasam—of the effulgence; pataye—the master; parasmai—to the Supreme.

 

 

     The masters of yoga say You are the Brahman effulgence, and the great devotees say You have a form. Today we understand Your feet. Obeisances to You, the master of the Brahman effulgence.

 

 

Text 17

 

 

vyangyena va na na hi lakshanaya kadapi

     sphotena yac ca kavayo na vishanti mukhyah

nirdeshya-bhava-rahitam prakriteh param ca

     tvam brahma nirgunam ajam sharanam vrajamah

 

     vyangyena—by implication; va—or; na—not; na—not; hi—indeed; lakshanaya—indirectly; kadapi—ever; sphotena—manifest; yat—what; ca—and; kavayo—philosophers; na—do not; vishanti—enter; mukhyah—primary meaning; nirdeshya—indescribable; bhava—nature; rahitam—without; prakriteh—to matter; param—superior; ca—and; tvam—You; brahma—the greatestBrahman; nirgunam—without qualities; ajam—unborn; sharanam—shelter; vrajamah—we go.

 

 

     We take shelter of You, the unborn Supreme, who are free from the material modes, who are beyond the world of matter, and who cannot be described. The greatest philosophers cannot describe You, either directly, indirectly, or by the most oblique hint.

 

Text 18

 

 

tvam brahma kecid avayanti pare ca kalam

     kecit prasankhyam apare bhuvi karma-rupam

purve ca yogam apare kila kartri-bhavam

     anyoktibhir na viditam sharanam gatah smah

 

     tvam—You; brahma—the greatest; kecid—some; avayanti—teach; pare—others; ca—also; kalam—time; kecit—some; prasankhyam—the sum of everything; apare—others; bhuvi—in the world; karma—of karma; rupam—the form; purve—the first; ca—also; yogam—yoga; apare—others; kila—indeed; kartri-bhavam—the doer; anya—of others; uktibhir—by the words; na—not; viditam—known; sharanam—shelter; gatah—gone; smah—we.

 

 

     Some teach that You are the greatest, some that You are time, some that You are the sum total of everything, some that You are karma, some that You are yoga, and some that You are the first cause. We take shelter of You, who cannot be perfectly known by all their words.

 

 

Text 19

 

 

shreyas-karim bhagavatas tava pada-sevam

     hitvatha tirtha-yajanadi tapash caranti

jnanena ye ca vidita bahu-vighna-sanghaih

     santaditah kim u bhavanti na te kritarthah

 

     shreyas—the good; karim—doing; bhagavatas—of the Lord; tava—of You; pada—of the feet; sevam—the service; hitva—abandoning; atha—then; tirtha—pilgrimage; yajana—sacrifice; adi—beginning; tapas—austerity; caranti—perform; jnanena—with knowledge; ye—who; ca—and; vidita—understood; bahu-vighna-sanghaih—with many great obstacles; santaditah—struck; kim u—how miserably; bhavanti—are; na—not; te—they; kritarthah—successful.

 

 

     O Lord, they who reject the auspicious service of Your feet, and instead visit holy places, perform sacrifices and austerities, and try to cultivate spiritual knowledge are beaten by a host of obstacles. How miserably will they fail.

 

 

Text 20

 

 

vijnapyam adya kim u deva ashesha-sakshi

     yah sarva-bhuta-hridayeshu virajamanah

devair namadbhir amalashaya-mukta-dehais

     tasmai namo bhagavate purushottamaya

 

     vijnapyam—to be known; adya—today; kim u—how?; deva—O Lord; ashesha—of everything; sakshi—the witness; yah—who; sarva—of all; bhuta—living entities; hridayeshu—in the hearts; virajamanah—manifest; devair—by the demigods; namadbhir—bowing down; amala—pure; ashaya—hearts; mukta—liberated; dehais—whose bodies; tasmai—to Him; namo—obeisances; bhagavate—to the Lord; purushottamaya—the Supreme Person.

 

 

     What request shall we place before You today? The pure-hearted devotees whose forms are not material offer respectful obeisances to You, the Supreme Personality of Godhead who, the witness of everything, stays in everyone's heart.

 

Text 21

 

 

yo radhika-hridaya-sundara-candra-harah

     shri-gopika-nayana-jivana-mula-harah

goloka-dhama-dhishana-dhvaja adi-devah

     sa tvam vipatsu vibudhan paripahi pahi

 

     yo—who; radhika—of Radha; hridaya—in the heart; sundara—handsome; candra—moon; harah—necklace; shri-gopika—of the gopis; nayana—of the eyes; jivana—life; mula—root; harah—taking; goloka-dhama-dhishana—of the abode of Goloka; dhvajas—the flag; adi—the original; devah—Lord; sas—He; tvam—You; vipatsu—in calamities; vibudhan—the demigods; paripahi—please protect; pahi—please protect.

 

 

     O Lord, You are a necklace of moons Shri Radha places over Her heart. You are the source of life for the gopis' eyes. You are a flag over Goloka. You are the original Supreme Personality of Godhead. O Lord, from all calamities please protect, please protect the demigods.

 

 

Text 22

 

 

vrindavanesha giriraja-pate vrajesha

     gopala-vesha-krita-nitya-vihara-lila

radha-pate shrutidharadhipate 'ddhara tvam

     govardhanoddharana durdhara-dharma-dharin

 

     vrindavana—of Vrindavana; isha—O Lord; giriraja—of the king of mountains; pate—O Lord; vraja—of Vraja; isha—O Lord; gopala-vesha—as a cowherd boy; krita—done; nitya—eternal; vihara-lila—pastimes; radha—of Radha; pate—O Lord; shrutidhara—of the great philosophers; adhipate—O Lord; uddhara—please rescue; tvam—You; govardhana—of Govardhana Hill; uddharana—O lifter; durdhara—impossible dharma-dharin—the doer.

     O king of Vrindavana, O king of the mountains' king, O king of Vraja, O king who enjoys cowherd-boy pastimes eternally, O king of Radha, O king of the great philosophers, O lifter of Govardhana Hill, O Lord who can do any impossible task, please save us!

 

 

Text 23

 

 

shri-narada uvaca

ity ukto bhagavan sakshac

     chri-krishno gokuleshvarah

pratyaha pranatan devan

     megha-gambhiraya gira

 

     shri-naradah uvaca—Shri Narada said; iti—thus; ukto—addressed; bhagavan sakshat—Supreme Personality of Godhead; shri-krishno—Shri Krishna; gokuleshvarah—the king of Gokula; pratyaha—replied; pranatan—offering obeisances; devan—to the demigods; megha-gambhiraya—thunder; gira—with a voice.

 

 

     Shri Narada said: Addressed in this way, Shri Krishna, who is the Supreme Personality of Godhead and the king of Gokula, in a voice of thunder replied to the demigods prostrate before Him.

 

 

Text 24

 

 

shri-bhagavan uvaca

he sura-jyeshtha he shambho

     devah shrinuta mad-vacah

yadaveshu ca janyadhvam

     amshaih stribhir mad-ajnaya

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; he—O; sura—of the demigods; jyeshtha—eldest; he—O; shambho—Shiva; devah—O demigods; shrinuta—please hear; mad—My; vacah—words; yadaveshu—in the Yadu dynasty; ca—also; janyadhvam—please take birth; amshaih—by partial expansions; stribhir—with your wives; mad—by My; ajnaya—order.

 

 

     The Supreme Personality of Godhead said: O Shiva, O eldest of the demigods, O demigods, hear My words. By My order you and your wives should take birth, by your amsha expansions, in the family of the Yadus.

 

 

Text 25

 

 

aham cavatarishyami

     harishyami bhuvo bharam

karishyami ca vah karyam

     bhavishyami yadoh kule

 

     aham—I; ca—also; avatarishyami—will descend; harishyami—I will remove; bhuvo—of the earth; bharam—the burden; karishyami—I will do; ca—also; vah—of you; karyam—the work; bhavishyami—I will be; yadoh—of the Yadus; kule—in the family.

 

 

     I will also descend. I will remove the earth's burden. I will perform the work you (request). I will take birth in the Yadus' family.

 

 

Text 26

 

 

veda me vacanam vipra

     mukham gavas tanur mama

angani devata yuyam

     sadhavo hy asavo hridi

 

     vedah—the Vedas; me—My; vacanam—word; vipras—the brahmanas; mukham—mouth; gavas—the cows; tanur—body; mama—My; angani—limbs; devatas—demigods; yuyam—you; sadhavo—the saintly devotees; hi—indeed; asavo—the breath; hridi—in the heart.

 

 

     The Vedas are My words. The brahmanas are My mouth. The cows are My body. You demigods are My limbs. My devotees are the life-breath in My heart.

 

 

Text 27

 

 

yuge yuge ca badhyeta

     yada pakhandibhir janaih

dharmah kratur daya sakshat

     tad atmanam srijamy aham

 

     yuge yuge—millennium after millennium; ca—also; badhyeta—stopped; yada—when; pakhandibhir janaih—by blasphemers; dharmah—religion; kratur—sacrifice; daya—mercy; sakshat—directly; tad—then; atmanam—Myself; srijami—appear; aham—I.

 

 

     Millennium after millennium, whenever the blasphemers stop religion, sacrifice, and mercy, I descend Myself.

 

 

Text 28

 

 

shri-narada uvaca

ity uktavantam jagad-ishvaram harim

     radha patim praha viyoga-vihvala

davagnina dava-lateva murchita-

     shru-kampa-romancita-bhava-samvrita

 

     shri-naradah uvaca—Shri Narada said; iti—thus; uktavantam—spoken; jagad—of the universe; ishvaram—the master; harim—Lord Krishna; radha—Shri Radha; patim—Her master; praha—said; viyoga—separation; vihvala—agitated; davagnina—with a forest fire; dava—on fire; lata—a vine; iva—like; murchita—fainted; ashru—tears; kampa—trembling; romancita—hairs standing erect; bhava—ecstasy; samvrita—possessing.

 

 

     Shri Narada said: When Her husband, Lord Krishna, the master of the universes, had spoken, Shri Radha, overcome with fear of being separated from Him, and now like a flowering vine burning in a great forest fire, weeping, trembling, about to faint unconscious, and the hairs of her body erect, spoke to Him.

 

 

Text 29

 

 

shri-radhovaca

 

bhuvo bharam hartum alam bhuvam vraja

     kritam param me shapatham shrinushva tat gate tvayi prana-pate ca vigraham

     kadacid atraiva na dharayamy aham

 

     shri-radha uvaca—Shri Radha said; bhuvo—of the earth; bharam—the burden; hartum—to remove; alam—greatly; bhuvam—to the earth; vraja—go; kritam—done; param—great; me—of Me; shapatham—vow; shrinushva—hear; tat—that; gate—gone; tvayi—when You; prana—of life; pate—O Lord; ca—also; vigraham—form; kadacid—ever; atra—here; eva—indeed; na—not; dharayami—maintain; aham—I.

 

 

     Shri Radha said: Go to the earth and remove its burden! Hear My great vow. O Lord of My life, when You are gone I will not keep my body (alive) in this place.

 

 

Text 30

 

 

yadatha me tvam shapatham na manyase

     dvitiya-varam pravadami vak-patham

pranash ca me gantum ativa-vihvalah

     karpura-dhuli-kanavad bhavishyati

 

     yada—when; atha—then; me—My; tvam—You; shapatham—vow; na—not; manyase—think; dvitiya—a second; varam—time; pravadami—I speak; vak-patham—the words; pranas—life; ca—also; me—of Me; gantum—to go; ativa-vihvalah—very eager; karpura-dhuli-kanavad—like particles of camphor;  bhavishyati—will be.

 

 

     If You do not believe My words, I will say them a second time. (If You go) then My life, yearning to depart, will become like camphor dust.

 

 

Text 31

 

 

shri-bhagavan uvaca

tvaya saha gamishyami

     ma shokam kuru radhike

harishyami bhuvo bharam

     karishyami vacas tava

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; tvaya—You; saha—with; gamishyami—I will go; ma—don't; shokam—unhappiness; kuru—do; radhike—O Radha; harishyami—I will remove; bhuvo—of the earth; bharam—the burden; karishyami—I will fulfill; vacas—words; tava—Your.

 

 

     The Supreme Personality of Godhead said: I will go with You. O Radha, don't lament. I will remove the earth's burden and I will keep Your word.

 

 

Text 32

 

 

shri-radhikovaca

yatra vrindavanam nasti

     yatra no yamuna nadi

yatra govardhano nasti

     tatra me na manah-sukham

 

     shri-radhika uvaca—Shri Radha said; yatra—where; vrindavanam—Vrindavana; na—not; asti—is; yatra—where; na—not; u—indeed; yamuna—the Yamuna; nadi—river; yatra—where; govardhano—Govardhana Hill; na—not; asti—is; tatra—there; me—of Me; na—not; manah—of the heart; sukham—happiness.

 

 

     Shri Radha said: My heart cannot be happy where there is no Vrindavana forest, no Yamuna river, and no Govardhana Hill.

 

 

Text 33

 

 

shri-narada uvaca

veda-naga-krosha-bhumim

     sva-dhamnah shri-harih svayam

govardhanam ca yamunam

     preshayam asa bhupari

 

     shri-naradah uvaca—Shri Narada said; veda-naga—47; krosha—kroshas; bhumim—land; sva-dhamnah—own abode; shri-harih—Shri Krishna; svayam—personally; govardhanam—Govardhana; ca—and; yamuna—Yamuna; preshayam asa—sent; bhu-upari—to the earth.

 

 

     Shri Narada said: Then Lord Krishna sent to the earth Govardhana Hill, the Yamuna river, and a 47 krosha portion of His abode.

 

 

     Note: One krosha equals two miles.

 

 

Text 34

 

 

tada brahma deva-ganair

     natva natva punah punah

paripurnatamam sakshac

     chri-krishnam samuvaca ha

 

     tada—then; brahma—Brahma; deva-ganair—with the demigods; natva—bowing; natva—and bowing; punah—again; punah—and again; paripurnatamam sakshat—to the original Supreme Personality of Godhead shri-krishnam—Shri Krishna; samuvaca ha—said.

 

 

     Bowing and bowing again and again with the demigods, Brahma addressed the original Supreme Personality of Godhead, Shri Krishna.

 

Text 35

 

 

shri-brahmovaca

aham kutra bhavishyami

     kutra tvam ca bhavishyasi

ete kutra bhavishyanti

     kair grihaih kaish ca namabhih

 

     shri-brahma uvaca—Shri Brahma said; aham—I; kutra—where?; bhavishyami—will be; kutra—where; tvam—You; ca—also; bhavishyasi—will be; ete—they; kutra—where; bhavishyanti—will be; kair—with what?; grihaih—homes; kais—with what?; ca—also; namabhih—names.

 

 

     Shri Brahma said: Where will I take birth? Where will You take birth? Where will the (demigods) take birth? In what homes? With what names?

 

 

Text 36

 

 

shri-bhagavan uvaca

vasudevasya devakyam

     bhavishyami parah svayam

rohinyam mat-kala shesho

     bhavishyati na samshayah

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; vasudevasya—of Vasudeva; devakyam—in Devaki; bhavishyami—I will be; parah—transcendental; svayam—personally; rohinyam—in Rohini; mat-kala—my kala expansion; shesho—Shesha; bhavishyati—will be; na—no; samshayah—doubt.

 

 

     The Supreme Personality of Godhead said: I will take birth in Devaki from Vasudeva. My transcendental kala expansion Shesha will take birth in Rohini. Of this there is no doubt.

 

 

Text 37

 

 

shrih sakshad rukmini bhaishmi

     shiva jambavati tatha

satya ca tulasi bhumau

     satyabhama vasundhara

 

     shrih—the goddess of fortune; sakshad—directly; rukmini—Rukmini; bhaishmi—the daughter of Bhishmaka; shiva—Parvati; jambavati—Jambavati; tatha—so; satya—Satya; ca—also; tulasi—Tulasi; bhumau—on the earth; satyabhama—Satyabhama; vasundhara—Vasundhara.

 

 

     The goddess of fortune will take birth as Bhishmaka's daughter Rukmini. Lord Shiva's consort will take birth as Jambavati. Tulasi will take birth as Satya and Vasundhara as Satyabhama.

 

 

Text 38

 

 

dakshina lakshmana caiva

     kalindi viraja tatha

bhadra hrir mitravinda ca

     jahnavi papa-nashini

 

     dakshina—Dakshina; lakshmana—Lakshmana; ca—also; eva—indeed; kalindi—Kalindi; viraja—Viraja; tatha—so; bhadra—Bhadra; hrir—Hri; mitravinda—Mitravinda; ca—also; jahnavi—Jahnavi; papa—sins; nashini—destroying.

 

 

     Dakshina will become Lakshmana, Viraja will become Kalindi, Hri will become Bhadra, and Jhnavi, who destroys sins, will become Mitravinda.

 

 

Text 39

 

 

rukminyam kamadevash ca

     pradyumna iti vishrutah

bhavishyati na sandehas

     tasya tvam ca bhavishyasi

 

     rukminyam—in Rukmini; kamadevas—Kamadeva; ca—and; pradyumna—Pradyumna; iti—thus; vishrutah—known; bhavishyati—will be; na—no; sandehas—doubt; tasya—of him; tvam—you; ca—and; bhavishyasi—will be.

 

 

     (Born) in Rukmini, Kamadeva will be known as Pradyumna. You will take birth as his son. Of this there is no doubt.

 

 

Text 40

 

 

nando drono vasuh sakshad

     yashoda sa dhara smrita

vrishabhanuh sucandrash ca

     tasya bharya kalavati

 

     nando—Nanda; drono—Drona; vasuh—Vasu; sakshad—directly; yashoda—Yashoda; sa—she; dhara—Dhara; smrita—remembered; vrishabhanuh—Vrishabhanu; sucandras—Sucandra; ca—and; tasya—of him; bharya—the wife; kalavati—Kalavati.

 

 

     The Vasu Drona will become Nanda, and Dhara will be remembered as Yashoda. Sucandra will take birth as Vrishabhanu, and his wife Kalavati will also take birth.

 

 

Text 41

 

 

bhumau kirtir iti khyata

     tasyam radha bhavishyati

sada rasam karishyami

     gopibhir vraja-mandale

 

     bhumau—on the earth; kirtir—Kirti; iti—thus; khyata—known; tasyam—in her; radha—Radha; bhavishyati—will take birth; sada—always; rasam—the rasa dance; karishyami—I will do; gopibhir—with the gopis; vraja—of Vraja; mandale—in the circle.

 

 

     On the earth she will be known as Kirti. In her Radha will take birth. Again and again I will perform the rasa dance in the circle of Vraja with the gopis.

 

 

 

Chapter Four

Udyoga-prashna-varnana

Description of Questions About the Lord's Appearance

 

 

Text 1

 

 

shri-bhagavan uvaca

nandopananda-bhavane

     shridama subalah sakha

stoka-krishno 'rjuno 'mshush ca

     nava-nanda-grihe vidhe

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; nanda—of Nanda; upananda—and Upananda; bhavane—in the home; shridama—Shridama; subalah—Subala;  sakha—friends; stoka-krishnah—Stoka-krishna; arjunah—Arjuna; amshah—partial expansions; ca—also; nava—new; nanda—of Nanda; grihe—in the home; vidhe—O Brahma.

 

 

     The Supreme Personality of Godhead said: My friends Shridama and Subala will take birth in the homes of Nanda and Upananda. Stoka-krishna, Arjuna, and Amshu will take birth in the nine homes of Nanda's relatives.

 

 

Text 2

 

 

vishalarishabha-tejasvi-

     devaprastha-varuthapah

bhavishyanti sakhayo me

     vraje sad vrishabhanushu

 

     vishalarishabha-tejasvi—Vishala, Rishabha, and Tejasvi; devaprastha-varuthapah—Devaprastha and Varuthapa; bhavishyanti—will be; sakhayah—friends; me—My; vraje—in Vraja; shad—six; vrishabhanushu—in the homes of the relatives of King Vrishabhanu.

 

 

     My friends Vishala, Rishabha, Tejasvi, Devaprastha, and Varuthapa will take birth among the six relatives of King Vrishabhanu.

 

 

Text 3

 

 

shri-brahmovaca

kasya vai nanda-padavi

     kasya vai vrishabhanuta

vada deva-pate sakshad

     upanandasya lakshanam

 

     shri-brahma uvaca—Shri Brahma said; kasya—of whom?; vai—indeed; nanda—of Nanda; padavi—path; kasya—of whom?; vai—indeed; vrishabhanuta—of King Vrishabhanu; vada—tell; deva—of the demigods; pate—O lord; sakshat—directly; upanandasya—of Upananda; lakshanam—the characteristics.

 

 

     Shri Brahma said: Who is Nanda? Who is Vrishabhanu? O master of the demigods, please describe the nature of Upananda.

 

 

Text 4

 

 

shri-bhagavan uvaca

gah palayanti ghosheshu

     sada go-vrittayo 'nisham

te gopala maya proktas

     tesham tvam lakshanam shrinu

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; gah—cows; palayanti—protect; ghosheshu—in the homes of the cowherds; sada—always; gah—for the cows; vrittayah—activities; anisham—day and night; te—they; gopalah—protectors of the cows; maya—by Me; proktah—said; tesham—of them; tvam—you; lakshanam—characteristics; shrinu—please hear.

 

 

     The Supreme Personality of Godhead said: They are cowherd people. Day and night they protect the cows in the villages of cowherds. Listen and I will describe them.

 

 

Text 5

 

 

nandah proktah sa-gopalair

     nava-laksha-gavam patih

upanandash ca kathitah

     panca-laksha-gavam patih

 

     nandah—Nanda; proktah—said; sa-gopalaih—with the gopas; nava-laksha—900,000; gavam—of cows; patih—the master; upanandah—Upananda; ca—also; kathitah—said; panca-laksha—500,000; gavam—of cows; patih—the master.

 

 

     The gopas say that Nanda is the master of 900,000 cows and Upananda is the master of 500,000 cows.

 

 

Text 6

 

 

vrishabhanuh sa ukto yo

     dasha-laksha-gavam patih

gavam kotir grihe yasya

     nanda-rajah sa eva hi

 

     vrishabhanuh—Vrishabhanu; sah—he; uktah—said; yah—who; dasha-laksha—one million; gavam—of cows; patih—the master; gavam—of cows; kotih—ten million; grihe—in the home; yasya—of whom; nanda-rajah—King Nanda; sah—he; eva—certainly; hi—indeed.

 

 

     They say that Vrishabhanu is the master of a million cows and at King Nanda's home are ten million cows.

 

 

Text 7

 

 

koty-ardham ca gavam yasya

     vrishabhanu-varas tu sah

etadrishau vraje dvau tu

     sucandro drona eva hi

 

     koti-ardham—five million; ca—and; gavam—of cows; yasya—of whom; vrishabhanu-varah—Vrishabhanu; tu—indeed; sah—he; etadrishau—like this; vraje—in Vraja; dvau—two; tu—indeed; sucandrah—Sucandra; dronah—Drona; eva—indeed; hi—certainly.

 

 

     Vrishabhanuvara has five million cows, and Sucandra and Drona in Vraja each have that number.

 

 

Text 8

 

 

sarva-lakshana-lakshyadhyau

     gopa-rajau bhavishyatah

shata-candranananam ca

     sundarinam su-vasasam

gopinam mad-vraje ramye

     shata-yutho bhavishyati

 

     sarva-lakshana-lakshya-adhyau—opulent with all virtues; gopa-rajau—two gopa kings; bhavishyatah—will be; shata—hundred; candra—moons; anananam—whose faces; ca—also; sundarinam—of beautiful girls; su-vasasam—beautifully dressed; gopinam—gopis; mat—My; vraje—in Vraja; ramye—beautiful; shata—hundreds; yuthah—groups; bhavishyati—will be.

 

 

     These two gopa kings will be rich with all virtues. In My Vraja will also be hundreds of groups of beautiful, beautifully dressed gopis, their faces like hundreds of moons.

 

 

Text 9

 

 

shri-brahmovaca

he dina-bandho he deva

     jagat-karana-karana

yuthasya lakshanam sarvam

     tan me bruhi pareshvara

 

     shri-brahma uvaca—Shri Brahma said; he—O; dina—of the poor; bandhah—friend; he—O; deva—Lord; jagat—of the universes; karana—of the causes; karana—the cause; yuthasya—of the groups; lakshanam—characteristic; sarvam—all; tat—that; me—to me; bruhi—please speak; para-ishvara—O Supreme Lord.

 

 

     Shri Brahma said: O friend of the poor, O Lord, O cause of the universes' causes, O Supreme Personality of Godhead, please completely describe these groups (of gopis).

 

 

Text 10

 

 

shri-bhagavan uvaca

arbudam dasha-kotinam

     munibhih kathitam vidhe

dasharbudam yatra bhavet

     so 'pi yuthah prakathyate

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; arbudam—a hundred million; dasha—ten; kotinam—ten million; munibhih—by sages; kathitam—said; vidhe—O Brahma; dasha—ten; arbudam—a hundred million; yatra—where; bhavet—may be; sah—that; api—also; yuthah—group; prakathyate—is said.

 

 

     The Supreme Personality of Godhead said: O Brahma, the sages say that the number one hundred million is called one arbuda. In each group there are ten arbudas (one million).

 

 

Text 11

 

 

goloka-vasinyah kashcit

     kashcid vai dvara-palikah

shringara-prakara kashcit

     kashcit kashcic chayyopakarakah

 

     goloka—of Goloka; vasinyah—the residents; kashcit—some; kashcit—some; vai—indeed; dvara-palikah—doorkeepers; shringara-prakarah—decorators; kashcit—some; kashcit—some; kashcit—some; shayya-upakarakah—arranging the bed.

 

 

     Some of the gopis who live in Gokula are doorkeepers, some decorate (the divine couple), and some prepare the (divine couple's) bed.

 

 

Text 12

 

 

parshadakhyas tatha kashcic

     chri-vrindavana-palikah

govardhana-nivasinyah

     kashcit kunja-vidhayikah

 

     parshada—associates; akhyah—named; tatha—so; kashcit—some; shri-vrindavana—of Vrindavana; palikah—the protectors; govardhana—by Govardhana Hill; nivasinyah—residing; kashcit—some; kunja—in the forest groves; vidhayikah—arranging.

 

 

     Some of these gopi associates of the Lord protect the forest of Vrindavana, some reside by Govardhana Hill, and some decorate the forest groves.

 

 

Text 13

 

 

me nikunja-nivasinyo

     bhavishyanti vraje mama

evam ca yamuna-yutho

     jahnavi-yutha eva ca

 

     me—of Me; nikunja—in the forest groves; nivasinyah—residing; bhavishyanti—will be; vraje—in Vraja; mama—My; evam—thus; ca—also; yamuna—of the Yamuna; yuthah—the group; jahnavi—of the Ganges; yuthah—the group; eva—certainly; ca—also.

 

 

     Some will reside in the forests of My Vraja. Some will reside by the Yamuna and some by the Ganges.

 

 

Text 14

 

 

ramaya madhu-madhavya

     virajayas tathaiva ca

lalitaya vishakhaya      maya-yutho bhavishyati

 

     ramayah—of Rama; madhu-madhavyah—of Madhu-Madhavi; virajayah—of Viraja; tatha—so; eva—indeed; ca—and; lalitayah—of Lalita; vishakhayah—of Vishakha; maya-yuthah—group; bhavishyati—will be.

 

 

     Rama, Madhu-Madhavi, Viraja, Lalita, and Vishakha will each lead a group.        

 

Text 15

 

 

eta hy ashta-sakhinam3 ca

     sakhinam kila shodasha

dvatrimshac ca sakhinam tu

     yutha bhavya vraje vidhe

 

     etah—they; hi—indeed; ashta—eight; sakhinam—of friends; ca—also; sakhinam—of friends; kila—certainly; shodasha—sixteen; dvatrimshat—32; ca—and; sakhinam—of friends; tu—indeed; yuthah—groups; bhavyah—will be; vraje—in Vraja; vidhe—O Brahma.

 

 

     O Brahma, in Vraja there will be groups led by eight gopi friends, by sixteen gopi friends, and by thirty-two gopi friends.

 

 

Text 16

 

 

shruti-rupa rishi-rupa

     maithilah kaushalas tatha

ayodhya-pura-vasinyo

     yajna-sitah pulindakah

 

     shruti—of the Vedas; rupah—forms; rishi—of the sages; rupah—forms; maithilah—of the women of Mithila; kaushalah—the people of Koshala; tatha—so; ayodhya-pura-vasinyah—the women of Ayodhya; yajna-sitah—the Yajna Sitas; pulindakah—the Pulinda girls.

 

 

     Some of the gopis to be had been Personified Vedas, some great sages, some women in Mithila, some women in Koshala, some women in Ayodhya, some yajn-sitas, and some Pulinda girls.

 

Text 17

 

 

yasam maya varo datto

     purve purve yuge yuge

tasam yutha bhavishyanti

     gopinam mad-vraje shubhe

 

     yasam—to whom; maya—by Me; varah—benediction; dattah—given; purve—before; purve—before; yuge yuge—in different yugas; tasam—of them; yuthah—groups; bhavishyanti—will be; gopinam—of gopis; mat—My; vraje—in Vraja; shubhe—beautiful.

 

 

     In previous millennia having received a benediction from Me, they will become various groups of gopis in My beautiful Vraja.

 

 

Text 18

 

 

shri-brahmovaca

etah katham vraje bhavyah

     kena punyena kair varaih

durlabham hi padam tad vai

     yogibhih purushottama

 

     shri-brahma uvaca—Shri Brahma said; etah—they; katham—how; vraje—in Vraja; bhavyah—will be; kena—by what?; punyena—pious deed; kaih—by what?; varaih—benedictions; durlabham—difficult to attain; hi—indeed; padam—state; tat—that; vai—certainly; yogibhih—by yogis; purushottama—O Supreme Personality of Godhead.

 

 

     Shri Brahma said: How will they become (gopis) in Vraja? O Supreme Personality of Godhead, because of what pious deed or what benedictions will they attain this position even the great yogis cannot attain?

 

 

Text 19

 

 

shri-bhagavan uvaca

shvetadvipe ca bhumanam

     shrutayas tushtuvuh param

ushatibhir girabhish ca

     prasanno 'bhut sahasra-pat

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; shvetadvipe—in Shvetadvipa; ca—also; bhumanam—the Lord; shrutayah—the personified Vedas; tushtuvuh—offered prayers; param—greatly; ushatibhih—beautiful; girabhih—with words; ca—also; prasannah—pleased; abhut—became; sahasra-pat—the universal form, who has a thousand feet.

 

 

     The Supreme Personality of Godhead said: When in Shvetadvipa the personififed Vedas offered prayers to Him with eloquent words, the Lord's form who has thousands of feet became pleased.

 

 

Text 20

 

 

shri-harir uvaca

varam vrinita yuyam vai

     yan mano-vanchitam mahat

yesham prasanno 'ham sakshat

     tesham kim durlabham bhuvi

 

     shri-harih uvaca—Shri Hari said; varam—a benediction; vrinita—choose; yuyam—you; vai—certainly; yat—what; manah—by the heart; vanchitam—is desired; mahat—great; yesham—by whom; prasannah—pleased; aham—I am; sakshat—directly; tesham—of them; kim—what?; durlabham—difficult to attain; bhuvi—on the earth.

 

 

     Shri Hari said: Choose a benediction, whatever your heart desires. What is difficult to attain for they with whom I am pleased?

 

 

Text 21    

 

shri-shrutaya ucuh

van-mano-gocaratitam

     tato na jnayate tu tat

ananda-matram iti yad

     vandantiha pura-vidah

tad rupam darshayasmakam

     yadi deyo varo hi nah

 

     shri-shrutayah ucuh—the personified Vedas said; vak—words; manah—and mind; gocara—the range; atitam—beyond; tatah—therefore; na—not; jnayate—known; tu—indeed; tat—that; ananda—bliss; matram—only; iti—thus; yat—what; vandanti—they say; iha—here; pura-vidah—the cholars of the Puranas; tat—that; rupam—form; darshaya—please show; asmakam—to us; yadi—if; deyah—to be given; varah—a benediction; hi—indeed; nah—to us.

 

 

     The personified Vedas said: Because You are beyond the material mind and material words, we cannot perfectly understand You. If You wish to give us a benediction, then please directly show us Your transcendental form, which the scholars of the Puranas say is full of bliss.

 

Text 22

 

 

shri-bhagavan uvaca

shrutvaitad darshayam asa

     svam lokam prakriteh param

kevalanubhavananda-

     matram aksharam avyayam

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; shrutva—having heard; etat—this; darshayam asa—He showed; svam—His own; lokam—realm; prakriteh—the material world; param—beyond; kevala—only; anubhava—experience; ananda—bliss; matram—only; aksharam—changeless; avyayam—indestructible.

 

 

     The Supreme Personality of Godhead said: Hearing this, the Lord showed them His own abode, where there is only bliss and there are neither decay nor death, . . .

 

 

Text 23

 

 

yatra vrindavanam nama

     vanam kama-dughair drumaih

manorama-nikunjadhyam

     sarvartu-sukha-samyutam

 

     yatra—where; vrindavanam—Vrindavana; nama—named; vanam-forest; kama-dughaih—fulfilling desires; drumaih—with trees; manorama—beautiful; nikunja—with forest groves; adhyam—opulent; sarva—in all; ritu—seasons; sukha-samyutam—with happiness.

 

 

 . . . where there is the forest named Vrindavana, which is opulent with beautiful forests of trees that fulfill all desires, and which brings happiness in every season, . . .

 

Text 24

 

 

yatra govardhano nama

     su-nirjhara-dari-yutah

ratna-dhatu-mayah shriman

     su-pakshi-gana-sankulah

 

     yatra—where; govardhanah—Govardhana; nama—named; su-nirjhara—with beautiful streams; dari—and caves; yutah—endowed; ratna—jewels; dhatu—and minerals; mayah—consisting; shrimat—beautiful; su-pakshi-gana-sankulah—filled with beautiful birds.

 

 

 . . . where there is the hill named Govardhana, which has beautiful caves and swiftly-moving streams, which is made of jewels and precious minerals, and which is filled with graceful birds, . . .

 

 

Text 25

 

 

yatra nirmala-paniya

     kalindi saritam vara

ratna-baddhobhaya-tati

     hamsa-padmadi-sankula

 

     yatra—where; nirmala—pure; paniya—water; kalindi—Yamuna; saritam—of streams; vara—the best; ratna—with jewels; baddha—studded; ubhaya—both; tati—banks; hamsa—with swans; padma—and lotuses; adi—beginning; sankula—filled.

 

 

 . . . where there is the Yamuna, which is the best of rivers, which has pure and delicious water, which is filled with lotuses, swans, and other flowers and birds, and which has shores made of precious jewels, . . .

 

 

Text 26

 

 

nana-rasa-rasonmattam

     yatra gopi-kadambakam

tat-kadambaka-madhya-sthah

     kishorakritir acyutah

 

     nana—various; rasa—of rasa dances; rasa—by the nectar; unmattam—intoxicated; yatra—where; gopi—of gopis; kadambakam—the multitude; tat-kadambaka—of that multitude; madhya—in the middle; sthah—standing; kishora—youthful; akritih—form; acyutah—the infallible Lord.

 

 

 . . . and where the infallible Lord, whose form is that of a youth, stood among many gopis intoxicated by tasting the nectar of many rasa dances.

 

 

Text 27

 

 

darshayitveti ca praha

     bruta kim karavani vah

dritöo madiyo loko 'yam

     yato nasti param varam

 

     darshayitva—having seen; iti—thus; ca—also; praha—said; bruta—please tell; kim—what?; karavani—shall I do; vah—of you; driööah—seen; madiyah—My; lokah—realm; ayam—which; yatah—than which; na—not; asti—is; param—better; varam—benediction.

 

 

     Having revealed this, the Lord said: What more shall I do for you? Tell Me. You have seen My realm. There is no benediction better than (seeing it).

 

 

Text 28

 

 

shri-shrutaya ucuh

kandarpa-koöi-lavanye

     tvayi driööe manamsi nah

kamini-bhavam asadya

     smara-kshubdhany asamshayam

 

     shri-shrutayah ucuh—the personified Vedas said; kandarpa—of Kamadevas; koöi—millions; lavanye—handsomeness; tvayi—when You; driööe—are seen; manamsi—hearts; nah—our; kamini—of beautiful and amorous girls; bhavam—the nature; asadya—attaining; smara—by amorous desires; kshubdhani—agitated; asamshayam—without doubt.

 

 

     When we see You in this way, more handsome than millions of Kamadevas, our hearts become troubled with amorous desires and we yearn to become beautiful girls. Of this there is no doubt.

 

 

Text 29

 

 

yatha goloka-vasinyah

     kaminitvena gopikah

bhajanti ramanam matva

     cikirshajani nas tatha

 

     yatha—as; goloka-vasinyah—the girls of Goloka; kaminitvena—with the status of being beautiful girls; gopikah—gopis bhajanti—worship; ramanam—a lover; matva—considering; cikirsha—desire; ajani—is born; nah—of us; tatha—so.

 

 

     We yearn to become beautiful gopis in Goloka who worship You as their lover.

 

 

Text 30

 

 

shri-harir uvaca

durlabho durghaöash caiva

     yushmakam su-manorathah

mayanumoditah samyak

     satyo bhavitum arhati

 

     shri-harih uvaca—Shri Hari said; durlabhah—difficult to attain; durghaöah—impossible; ca—and; eva—indeed; yushmakam—your; su—beautiful; manorathah—desire; maya—by Me; anumoditah—allowed; samyak—completely; satyah—true; bhavitum—to be; arhati—is worthy.

 

 

     Shri Hari said: Although your glorious desire is impossible and can never be attained, I will grant it. It will become true.

 

 

Text 31

 

 

agamini virincau tu

     jate sriööy-artham udyate

kalpa-sarasvatam prapya

     vraje gopyo bhavishyatha

 

     agamini—come; virincau—when Brahma; tu—indeed; jate—is born; sriööi—creation; artham—for the purpose; udyate—is manifested; kalpa-sarasvatam—the Sarasvata-kalpa; prapya—attaining; vraje—in Vraja; gopyah—gopis; bhavishyatha—you will become.

 

 

     When a new Brahma is born to create (the universe), and the time of Sarasvata-kalpa arrives, you will become gopis in Vraja.

 

 

Text 32

 

 

prithivyam bharate kshetre

     mathure mama mandale

vrindavane bhavishyami

     preyan vo rasa-mandale

 

     prithivyam—on the earth; bharate—in Bharata-varsha; kshetre—in the place; mathure—in the district of Mathura; mama—My; mandale—circle; vrindavane—in Vrindavana; bhavishyami—I will become; preyan—the beloved; vah—of you; rasa—of the rasa dance; mandale—in the circle.

 

 

     On the earth, in Bharata-varsha, in the circle of Mathura, in Vrindavana, in the rasa-dance circle, I will become your beloved.

 

 

Text 33

 

 

jara-dharmena su-sneham

     su-dridham sarvato 'dhikam

mayi samprapya sarva hi

     kritakritya bhavishyatha

 

     jara-dharmena—as a paramour; su-sneham—affection; su-dridham—firm; sarvatah—than all; adhikam—greater; mayi—for Me; samprapya—attaining; sarvah—all; hi—indeed; kritakrityah—usccessful; bhavishyatha—you will become.

 

 

     Passionately loving Me as your paramour, you will all become perfect.

 

 

Text 34

 

 

shri-bhagavan uvaca

tash ca gopyo bhavishyanti

     purva-kalpa-varan mama

anyasam caiva gopinam

     lakshanam shrinu tad vidhe

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; tah—they; ca—also; gopyah—gopis; bhavishyanti—will become; purva—previous; kalpa—from the kalpa; varan—benedictions; mama—My; anyasam—of other; ca—also; eva—certainly; gopinam—gopis; lakshanam—characteristics; shrinu—please hear; tat—that; vidhe—O Brahma.

 

 

     The Supreme Personality of Godhead said: Because of the previous kalpa's benediction they will become gopis. O Brahma, now hear the description of the other gopis.

 

 

Text 35

 

 

suranam rakshanarthaya

     rakshasanam vadhaya ca

tretayam ramacandro 'bhud

     viro dasharathatmajah

 

     suranam—of the devotees; rakshanarthaya—for protection; rakshasanam—of the demons; vadhaya—for the killing; ca—also; tretayam—in Treta-yuga; ramacandrah—Ramacandra; abhut—was; virah—hero; dasharatha—of Dasharatha; atmajah—the son.

 

 

     To protect the devotees and kill the demons the Lord appeared in Treta-yuga as Dasharatha's son, the hero Ramacandra.

 

 

Text 36

 

 

sita-svayamvaram gatva

     dhanur-bhangam cakara sah

uvaha janakim sitam

     ramo rajiva-locanah

 

     sita—of Sita; svayamvaram—to the svayamvara; gatva—having gone; dhanuh—of the bow; bhangam—breaking; cakara—did; sah—He; uvaha—married; janakim—Janaka's daughter; sitam—Sita; ramah—Rama; rajiva—lotus; locanah—eyed.

 

 

     Lotus-eyed Rama went to Sita's svayamvara, broke the bow, and married Janaka's daughter Sita.

 

 

Text 37

 

 

tam driööva maithilah sarvah

     purandhryo mumuhur vidhe

rahasy ucur mahatmanam

     bharta no bhava he ragho

 

     tam—Him; driööva—seeing; maithilah—the women of Mithila; sarvah—all; purandhryah—married; mumuhuh—became agitated; vidhe—O Brahma; rahasi—in a secluded place; ucuh—said; mahatmanam—to the Lord; bharta—the husband; nah—of us; bhava—please become; he—O; raghah—Raghu.

 

 

     O Brahma, when they saw Him, all the married women of Mithila were overcome with desire. In a secluded place they all approached the Lord and said, "O descendent of Raghu, please become our husband."

 

 

Text 38

 

 

ta aha raghavendrash ca

     ma shocam kuruta striyah

dvaparante karishyami

     bhavatinam manoratham

 

     tah—to them; aha—said; raghava—of the Raghava dynasty; indrah—the king; ca—also; ma—don't; shocam—lament; kuruta—do; striyah—women; dvapara—of Dvapara-yuga; ante—at the end; karishyami—I will do; bhavatinam—of you; manoratham—the desire.

 

 

     Rama, the king of the Raghavas, said to them, "O women, don't be unhappy. At the end of Dvapara-yuga and I will fulfill your desire."

 

 

Text 39

 

 

tirtham danam tapo shaucam

     samacarata tattvatah

shraddhaya paraya bhaktya

     vraje gopyo bhavishyatha

 

     tirtham—pilgrimage; danam—charity; tapah—austerity; shaucam—cleanliness; samacarata—perform; tattvatah—in truth; shraddhaya—with faith; paraya—with great; bhaktya—devotion; vraje—in Vraja; gopyah—gopis; bhavishyatha—you will become.

 

 

     With great faith and devotion honestly go on pilgrimages, give charity, perform austerities, and follow the rules of cleanliness. Then you will become gopis in Vraja.

 

 

Text 40

 

 

iti tabhyo varam datva

     shri-ramah karuna-nidhih

koshalan prayayau dhanvi

     tejasa jita-bhargavah

 

     iti—thus; tabhyah—to them; varam—benediction; datva—giving; shri-ramah—Shri Rama; karuna—of mercy; nidhih—an ocean; koshalan—to the country of the Koshalas; prayayau—went; dhanvi—with His bow; tejasa—with power; jita—conquered; bhargavah—Parashurama.

 

 

     After giving them this benediction, Shri Rama, who is an ocean of mercy and an expert bowman, with His great prowess defeated Parashurama and then went to the country of the Koshalas.

 

 

Text 41

 

 

marge ca kaushala naryo

     ramam driöövati-sundaram

manasa vavrire tam vai

     patim kandarpa-mohanam

 

     marge—on the road; ca—also; kaushalah naryah—the women of Koshala; ramam—Lord Rama; driööva—seeing; ati—very; sundaram—handsome; manasa—with their hearts; vavrire—chose; tam—Him; vai—indeed; patim—as their husband; kandarpa—than many Kamadevas; mohanam—charming.

 

 

     Seeing on the path very handsome Lord Rama, who is more charming than a host of Kamadevas, the women of Koshala in their hearts chose Him to be their husband.

 

 

Text 42

 

 

manasapi varam ramo

     dadau tabhyo hy ashesha-vit

manoratham karishyami

     vraje gopyo bhavishyatha

 

     manasa—with the heart; api—also; varam—choice; ramah—Rama; dadau—gave; tabhyah—them; hi—indeed; ashesha—all; vit—knowing; manoratham—desire; karishyami—I will do; vraje—in Vraja; gopyah—gopis; bhavishyatha—you will become.

 

 

     In His heart all-knowing Rama gave them this benediction: "You will become gopis in Vraja, and then I will fulfill your desire."

 

 

Text 43

 

 

agatam sitaya sardham

     sainyena raghu-nandanam

ayodhya-pura-vasinyah

     shrutva drashöum samayayuh

 

     agatam—arrived; sitaya—Sita; sardham—with; sainyena—army; raghu-nandanam—the joy of the Raghus; ayodhya-pura-vasinyah—the women of Ayodhya; shrutva—hearing; drashöum—to see; samayayuh—came.

 

 

     When He came with Sita and with His army, the women of Ayodhya went to see the joy of the Raghus.

 

 

Text 44

 

 

vikshya tam moham apanna

     murchitah prema-vihvalah

tepus tapas tah sarayu-

     tire rama-dhrita-vratah

 

     vikshya—seeing; tam—Him; moham—agitation; apannah—attained; murchitah—fainted; prema—with love; vihvalah—overcome; tepus tapah—they performed austerities; tah—they; sarayu—of the Sarayu river; tire—on the shore; rama-dhrita-vratah—with a vow to attain Lord Rama.

 

 

     Seeing Him, they become bewildered and fainted, overcome with love. With a vow to attain Lord Rama they performed austerities on the Sarayu's bank.

 

 

Text 45

 

 

akasha-vag abhut tasam

     dvaparante manorathah

bhavishyati na sandehah

     kalindi-tira-je vane

 

     akasha—from the sky; vak—a voice; abhut—was; tasam—of them; dvapara—of Dvapara-yuga; ante—at the end; manorathah—desire; bhavishyati—will be; na—no; sandehah—doubt; kalindi—of the Yamuna; tira—on the bank; je—born; vane—in the forest.

 

 

     A voice from the sky (said) to them, "At the end of Dvapara-yuga, in the forest by the Yamuna's shore, (your) desire will be fulfilled. Of this there is no doubt."

 

 

Text 46

 

 

pitur vakyad yada ramo

     dandakakhyam vanam gatah

cacara sitaya sardham

     lakshmanena dhanushmata

 

     pituh—of His father; vakyat—by the statement; yada—when; ramah—Rama; dandaka—Dandaka; akhyam—named; vanam—to the forest; gatah—gone; cacara—went; sitaya—Sita; sardham—with; lakshmanena—and Lakshmana; dhanushmata—the expert bowman.

 

 

     Then, because of His father's words, He went with Sita and the expert bowman Lakshmana to the Dandaka forest.

 

 

Text 47

 

 

gopalopasakah sarve

     dandakaranya-vasinah

dhyayantah satatam mam vai

     rasartham dhyana-tat-parah

 

     gopala—of Lord Gopala; upasakah—worshipers; sarve—all; dandakaranya-vasinah—the residents of the Dandaka forest; dhyayantah—meditating; satatam—always; mam—on Me; vai—indeed; rasa—the rasa dance; artham—for the purpose; dhyana-tat-parah—rapt in meditation.

 

 

     All the sages in the Dandaka forest were worshipers of Lord Gopala. To attain the rasa dance they always meditated on Me.

 

 

Text 48

 

 

yesham ashramam asadya

     dhanur-bana-dharo yuva

tesham dhyane gato ramo

     jaöa-mukuöa-manditah

 

     yesham—of whom; ashramam—the hermitage; asadya—attaining; dhanuh—bow; bana—and arrows; dharah—holding; yuva—young; tesham—of them; dhyane—in meditation; gatah—gone; ramah—rama; jaöa-mukuöa-manditah—decorated with matted locks of hair.

 

 

     He came to their ashrama as a youth carrying bow and arrows. Then He appeared in their meditation as a sage with matted hair.

 

 

Text 49

 

 

anyakritim te tam vikshya

     param vismita-manasah

dhyanad utthaya dadrishuh

     koöi-kandarpa-sannibham

 

     anya—another; akritim—form; te—they; tam—Him; vikshya—seeing; param—then; vismita—surprised; manasah—at heart; dhyanat—from meditation; utthaya—rising; dadrishuh—they saw; koöi—millions; kandarpa—of Kamadeva's; sannibham—like.

 

 

     Surprised at heart by seeing this other form, they rose from their meditation and saw Lord Rama, who was like millions of Kamadevas.

 

 

Text 50

 

 

ucus te 'yam nu gopalo

     vamshi-vetre vina prabhuh

ittham vicarya manasa

     nemush cakruh stutim param

 

     ucuh—said; te—they; ayam—He; nu—indeed; gopalah—is Gopala; vamshi—a flute; vetre—and stick; vina—without; prabhuh—the Lord; ittham—thus; vicarya—thinking; manasa—with their heart; nemuh—bowed down; cakruh—did; stutim—prayers; param—great.

 

 

     They said, "He is Lord Gopala, who has come without His flute and stick." Thinking in this way in their hearts, they bowed down and offered eloquent prayers.

 

 

Text 51

 

 

varam vrinita munayah

     shri-ramas tan uvaca ha

yatha sita tatha sarve

     bhuyah sma iti vadinah

 

     varam—a benediction; vrinita—please choose; munayah—O sages; shri-ramah—Shri Rama; tan—to them; uvaca—said; ha—indeed; yatha—as; sita—Sita; tatha—so; sarve—all; bhuyah sma—let us become; iti—thus; vadinah—saying.

 

 

     Shri Rama said to them, "O sages, please choose a benediction." They said, "As Sita is, so let us all become."

 

 

Text 52

 

 

shri-rama uvaca

yatha hi lakshmano bhrata

     tatha prarthyo varo yadi

adyaiva sa-phalo bhavyo

     bhavadbhir mat-prasangatah

 

     shri-ramah uvaca—Shri Rama said; yatha—as; hi—indeed; lakshmanah—Lakshmana; bhrata—brother; tatha—so; prarthyah—requested; varah—benediction; yadi—if; adya—today; eva—indeed; sa-phalah—fruitful; bhavyah—will be; bhavadbhih—by you; mat—of Me; prasangatah—by the association.

 

 

     Shri Rama said: If you had asked this of My brother Lakshmana, I would arrange that today your wish would bear its fruit.

 

 

Text 53

 

 

sita yatheti vakyena

     durghaöo durlabho varah

eka-patni-vrato 'ham vai

     maryada-purushottamah

 

     sita—Siata; yatha—as; iti—thus; vakyena—by the statement; durghaöah—impossible; durlabhah—unattainable; varah—benediction; eka—one; patni—wife; vratah—vow; aham—I; vai—indeed; maryada—of the rules of religion; purusha—of persons; uttamah—the best.

 

 

     This request, to become "as Sita is" is impossible and can never be granted. I have vowed to accept only one wife, and I am the best of they who follow the rules of religion.

 

 

Text 54

 

 

tasmat tu mad-varenapi

     dvaparante bhavishyatha

manoratham karishyami

     bhavatam vanchitam param

 

     tasmat—therefore; tu—indeed; mat—of Me; varena—by the benediction; api—also; dvapara-ante—at the end of Dvapara-yuga; bhavishyatha—you will become; manoratham—desire; karishyami—I will do; bhavatam—of you; vanchitam—desired; param—then.

 

 

     For this reason, by My benediciton, at the end of Dvapara-yuga you will become (as She). Then I will fulfill your wish.

 

 

Text 55

 

 

iti datva varam ramas

     tatah pancavatim gatah

parna-shalam samasadya

     vana-vasam cakara ha

 

     iti—thus; datva—having given; varam—benediction; ramah—Rama; tatah—then; pancavatim—to the Pa 24cavati forest; gatah—went; parna—of leaves; shalam—a cottage; samasadya—attaining; vana—in the forest; vasam—residence; cakara—did; ha—indeed.

 

 

     After giving this benediction, Rama went to Pa 24cavati. He went to a leaf-hut, and there He lived in the forest.

 

 

Text 56

 

 

tad-darshana-smara-rujah

     pulindyah prema-vihvalah

shrimat-pada-rajo dhritva

     pranams tyaktum samudyatah

 

     tat—of Him; darshana—by the sight; smara—with amorous desires; rujah—agitated; pulindyah—Pulinda girls; prema—with love; vihvalah—overcome; shrimat—of the handsome Lord; pada—of the feet; rajah—the dust; dhritva—holding; pranan—life; tyaktum—to abandon; samudyatah—were ready.

 

 

     When they saw Him, some aborigine girls became tortured with lust. Overcome with love, they grasped the dust of His feet, intent on then giving up their lives.

 

 

Text 57

 

 

brahmacari-vapur bhutva

     ramas tatra samagatah

uvaca prana-santyagam

     ma kuryata striyo vritha

 

     brahmacari—of a brahmacari; vapuh—the form; bhutva—becoming; ramah—Rama; tatra—there; samagatah—went; uvaca—said; prana—of life; santyagam—giving up; ma—don't; kuryata—do; striyah—O women; vritha—uselessly.

 

 

     Assuming the form of a brahmacari, Rama went to them and said, "O women, do not give up your lives without good reason.

 

 

Text 58

 

 

vrindavane dvaparante

     bhavita vo manorathah

ity uktva brahmacari tu

     tatraivantaradhiyata

 

     vrindavane—in Vrindavana; dvapara-ante—at the end of Dvapara-yuga; bhavita—will become; vah—of you; manorathah—the desire; iti—thus; uktva—saying; brahmacari—the brahmacari; tu—certainly; tatra—there; eva—indeed; antaradhiyata—disappeared.

 

 

     "In Vrindavana, at the end of Dvapara-yuga, your desire will be fulfilled." Saying this, the brahmacari disappeared.

 

 

Text 59

 

 

atha ramo vanarendrai

     ravanadin nishacaran

jitva lankam etya sita-

     pushpakena puram yayau

 

     atha—then; ramah—Rama; vanara—of monkeys; indraih—with the kings; ravana-adin—beginning with ravana; nishacaran—demons, who move in the night; jitva—defeating; lankam—Lanka; etya—going; sita—Sita; pushpakena—on a flower-chariot; puram—to His own city; yayau—went.

 

 

     Then, aided by the monkey-kings, Rama defeated the nocturnal demons headed by Ravana, entered Lanka and, on a flower-chariot carrying Sita, returned to His own city.

 

 

Text 60

 

 

sitam tatyaja rajendro

     vane lokapavadatah

aho satam api bhuvi

     bhavanam bhuri-duhkha-dam

 

     sitam—Sita; tatyaja—renouncing; raja—of kings; indrah—the king; vane—in the forest; loka—of the people; apavadatah—because of the criticism; ahah—ah; satam—of the saintly devotees; api—also; bhuvi—in the world; bhavanam—manifestation; bhuri—great; duhkha—pain; dam—giving.

 

 

     Then, because of the criticism of the ordinary people, Rama, the king of kings, abandoned Sita in the forest. Ah, this brought great pain to the saintly devotees in the world.

 

 

Text 61

 

 

yada yadakarod yajnam

     ramo rajiva-locanah

tada tada svarnamayim

     sitam kritva vidhanatah

 

     yada yada—whenever; akarot—performed; yajnam—a sacrifice; ramah—Rama; rajiva—lotus; locanah—eyed; tada—then; tada—then; svarnamayim—golden; sitam—Sita; kritva—making; vidhanatah—according to the rules of religion.

 

 

     Whenever he performed a yajna, lotus-eyed Rama, following the rules of religion, had made a golden Deity of Sita.

 

 

Text 62

 

 

yajna-sita-samuho 'bhun

     mandire raghavasya ca

tash chaitanya-ghana bhutva

     rantum ramam samagatah

 

     yajna-sita-samuhah—a multitude of these Deities; abhut—was; mandire—in the palace; raghavasya—of Rama; ca—and; tah—they; chaitanya-ghana bhutva—having come to life; rantum—to enjoy; ramam—to Rama; samagatah—went.

 

 

     In Rama's palace there were many of these yajna Deities of Sita. (One day) they came to life and approached Rama to enjoy (with Him).

 

 

Text 63

 

 

ta aha raghu-vamshendro

     naham grihnami he priyah

tadocus tah prema-para

     ramam dasharathatmajam

 

     tah—to them; aha—said; raghu-vamsha-indrah—the king of the Raghu dynasty; na—not; aham—I; grihnami—I accept; he—O; priyah—O beloveds; tada—then; ucuh—said; tah—they; prema-parah—full of love; ramam—to Rama; dasharatha—of Dasharatha; atmajam—the son.

 

 

     To them Rama, the king of the Raghu dynasty, said,  O beloved wives, I cannot accept you". Then, filled with love, they said to Rama, the son of Dasharatha, . . .

 

 

Text 64

 

 

katham casman na grihnasi

     bhajantir maithilih satih

ardhangi yajna-kaleshu

     satatam karya-sadhinih

 

     katham—why?; ca—and; asman—us; na—not; grihnasi—You accept; bhajantih—the worshiping; maithilih satih—chaste women of Mithila; ardha—half; angi—Your body; yajna—of the yajna; kaleshu—at the times; satatam—always; karya-sadhinih—performing duties with You.

 

 

 . . . "Why do You not accept us? We are all Sita, the chaste daughter of the king of Mithila. We are half of Your body. At the time of the yajnas we were Your assistants.

 

 

Text 65

 

 

dharmishöhas tvam shruti-dharo

     'dharmavad bhashase katham

karam grihitva tyajasi

     tatah papam avapsyasi

 

     dharmishöhah—religious; tvam—You; shruti-dharah—aware of the teachings of the Vedas; adharmavat—like an impious person; bhashase—You speak; katham—why?; karam—hand; grihitva—taking; tyajasi—You reject; tatah—then; papam—sin; avapsyasi—You will attain.

 

 

     "You are a pious person. You know the teaching of the Vedas. Why do You speak as one who is impious? First You take our hand and then You reject us. From this You will incur sin."

 

 

Text 66

 

 

shri-rama uvaca

samicinam vacah satyam

     yushmabhir gaditam ca me

eka-patni-vrato 'ham hi

     rajarshih sitayaikaya

 

     shri-ramah uvaca—Shri Rama said; samicinam—right; vacah—statement; satyam—truth; yushmabhih—by you; gaditam—said; ca—also; me—of Me; eka—one; patni—wife; vratah—vow; aham—I; hi—Indeed; raja—king; rishih—sage; sitaya—by Sita; ekaya—alone.

 

 

     Shri Rama said: Your words are right. What you say to Me is true. (Still,) I am religious king, and I have vowed to accept only Sita as My wife.

 

 

Text 67

 

 

tasmad yuyam dvaparante

     punye vrindavane vane

bhavishyatha karishyami

     yushmakam tu manoratham

 

     tasmat—therefore; yuyam—you; dvapara—of Dvapara-yuga; ante—at the end; punye—spiritual; vrindavane—in Vrindavana; vane—forest; bhavishyatha—you will be; karishyami—I will do; yushmakam—of you; tu—certainly; manoratham—the desire.

 

 

     Therefore at the end of Dvapara-yuga you will take birth in the spiritual land of Vrindavana, and there I will fulfill your desire.

 

 

Text 68

 

 

ta vraje 'pi bhavishyanti

     yajna-sitash ca gopikah

anyasam caiva gopinam

     lakshanam shrinu tad vidhe

 

     tsh—they;a vraje—in Vraja; api—and; bhavishyanti—will be; yajna-sitah—the yajn-sitas; ca—also; gopikah—gopis; anyasam—of other; ca—also; eva—indeed; gopinam—gopis; lakshanam—characteristics; shrinu—please hear; tat—that; vidhe—O Brahma.

 

 

     These yajna Deities of Sita will also become gopis in Vraja. Now hear, O Brahma, of the other gopis.

 

 

 

Chapter Five

Bhagavad-agamanodyoga-purana

The Lord's Appearance

 

 

Texts 1 and 2

 

 

shri-bhagavan uvaca

 

rama-vaikunöha-vasinyah

     shvetadvipa-sakhi-janah

urdhva-vaikunöha-vasinyas

     tathajita-padashrayah

 

shri-lokacala-vasinyah

     shri-sakhyo 'pi samudra-jah

ta gopyo 'pi bhavishyanti

     lakshmi-pati-varad vraje

 

     shri-bhagavan uvaca—the Supreme Personality of Godhead said; rama-vaikunöha-vasinyah—the women of Rama-Vaikunöha; shvetadvipa-sakhi-janah—the women of Shvetadvipa; urdhva-vaikunöha-vasinyah—the women of Urdhva-Vaikunöha; tatha—so; ajita-pada-ashrayah—the women who have taken shelter of Lord Ajita; shri-lokacala-vasinyah—the women of Lokacala; shri-sakhyo api samudra-jah—the women born from the ocean; tah—they; gopyah—gopis; api—also; bhavishyanti—will become; lakshmi-pati—of Lord Narayana, the husband of Lakshmi; varat—from the benediction; vraje—in Vraja.

 

 

     The Supreme Personality of Godhead said: The women of Rama-Vaikunöha, the women of Shvetadvipa, the women of Urdhva-Vaikunöha, the women who have taken shelter of Lord Ajita's feet, the women of Lokacala, and the daughters of Varuna will become gopis in Vraja because of a benediction offered by Lord Narayana, the husband of Lakshmi.

 

 

Text 3

 

 

kashcid divya adivyash ca

     tatha tri-guna-vrittayah

bhumi-gopyo bhavishyanti

     punyair nana-vidhaih kritaih

 

     kashcit—some; divyah—women of the heavenly planets; adivyah—women not from the heavenly planets; ca—and; tatha—so; tri-guna-vrittayah—the actions of the three modes; bhumi—on the earth; gopyah—gopis; bhavishyanti—will become; punyaih—by pious deeds; nana-vidhaih—various; kritaih—done.

 

 

     Some women from the heavenly planets, some women not from the heavenly planets, and some women acting in the three modes will, because of various kinds of pious activities, become gopis on the earth.

 

Text 4

 

 

yajnavataram ruciram

     ruci-putram divas-patim

mohitah pratibhavena

     vikshya deva-jana-striyah

 

     yajna—as; avataram—incarnation; ruciram—handsome; ruci-putram—the son of Ruci; divah—of the heavenly planets; patim—the master; mohitah—charmed; priti-bhavena—with love; vikshya—seeing; deva-jana-striyah—the demigoddesses.

 

     When the saw handsome Yajna-avatara, who is the son of Ruci and the master of the heavenly planets, the demigoddesses were overcome with love for Him.