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

Canto Two

 

 

Chapter One

Vrindavanagamanodyoga-varnana

Description of the Entrance in Vrindavana

 

Text 1

 

 

krishna-tire kokila-keli-kire

     gunja-punje deva-pushpadi-kunje

kambu-grivau kshipta-bahu calantau

     radha-krishnau mangalam me bhavetam

 

     krishna —of the Yamuna; tire —on the shore; kokila —cuckoos; keli —pastimes; kire —parrots; gunja —of gunja; punje —an abundance; deva —of the demigods; pushpa —flowers; adi —beginning with; kunje —in a grove; kambu —conch-shell; grivau —neck; kshipta —tossed; bahu —arms; calantau —going; radha-krishnau —Shri Shri Radha-Krishna; mangalam —ayuspiciousness; me —of me; bhavetam —may be.

 

 

     May Shri Shri Radha-Krishna who, Their arms raised and their necks like conchshells, wander on the Yamuna's shore, where are many playful cuckoos and parrots, guna bushes, and groves of splendid flowers, grant auspiciousness to me.

 

 

Text 2

 

 

ajnana-timirandhasya

     jnananjana-shalakaya

cakshur unmilitam yena

     tasmai shri-gurave namah

 

     ajnana —of ignorance; timirandhasya —of the blinding darkness; jna —of knowledge; ananjana-shalakaya —with the anointing stick; cakshuh —eyes; unmilitam —opened; yena —by whom; tasmai —to him; shri-gurave —my spiritual master; namah —obeisances.

 

 

     I was born in thr darkness of ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.*

 

 

Texts 3 and 4

 

 

shri-narada uvaca

ekadopadravam vikshya

     nando nandan sahayakan

vrishabhanupanandamsh ca

     vrishabhanu-varams tatha

 

samahuya paran vriddhan

     sabhayam tan uvaca ha

 

shri-nanda uvaca

kim kartavyam tu vadatot-

     patah santi maha-vane

 

     shri-naradah uvaca —Shri Narada said; ekada —one day; upadravam —calamity; vikshya —seeing; nandah —Nanda; nandan —the Nandas; sahayakan —helpful; vrishabhanupanandamsh —the Vrishabhanus and the Upanandas; ca —and; vrishabhanu-varamh —Vrishabhanu; tatha —so; samahuya —calling; paran —others; vriddhan —elder; sabhayam —in the assembly; tan —to them; uvaca —said; ha —indeed; shri-nanda —Nanda; uvaca —said; kim —what?;; kartavyam —should be done; tu —indeed; vadata —please tell; utpatah —calamities; santi —are; maha-vane —in Mahavana.

 

 

     Shri Narada said: One day, seeing that many great calamities had come, Nanda called his friends: the Vrishabhanus, the Upanandas, and other elders, and in the assembly he said to them, "Please tell what should be done. Many calamities have come to Mahavana."

 

 

Text 5

 

 

shri-narada uvaca

tesham shrutvatha sannando

     gopo vriddho 'ti-mantra-vit

anke nitva rama-krishnau

     nanda-rajam uvaca ha

 

     shri-narada uvaca —Shri Narada said; tesham —of them; shrutva —hearing; atha —then; sannandah —Sannanda; gopah —gopa; vriddhah —elder; ati-mantra-vit —learned in giving good advice; anke —on the lap; nitva —placing; rama-krishnau —Krishna and Balarama; nanda-rajam —to King Nanda; uvaca —said; ha —indeed.

 

 

     Shri Narada said: Hearing this, the elderly gopa Sannanda, who was expert at giving advice, placed Krishna and Balarama on his lap and spoke to King Nanda.

 

 

Text 6

 

 

shri-sannanda uvaca

utthatavyam ito 'smabhih

     sarvaih parikaraih saha

gantavyam canya-desheshu

     yatrotpata na santi hi

 

     shri-sannandah uvaca —Shri Sannanda said; utthatavyam —should be risen; itah —from here; asmabhih —by us; sarvaih —all; parikaraih —associates; saha —with; gantavyam —should gone; ca —and; anya-desheshu —to another place; yatra —where; utpatah —calamities; na —not; santi —are; hi —indeed.

 

 

     Shri Sannanda said: All of us and all our friends should leave this place and go to another place where there are no calamities.

 

 

Text 7

 

 

balas te pranavat krishno

     jivanam vraja-vasinam

vraje dhanam kule dipo

     mohano bala-lilaya

 

     balah —a child; te —your; pranavat —like life; krishnah —Krishna; jivanam —life; vraja-vasinam —of the residents of Vraja; vraje —in Vraja; dhanamthe wealth; kule —in the family; dipah —a lamp; mohanah —charming; bala-lilaya —with childhood pastimes.

 

 

     This boy Krishna is your very life. He is the life of the residents of Vraja. He is the wealth of Vraja. He is the shining lamp of your family. He is charming with His child's playing.

 

 

Text 8

 

 

ha bakya shakatenapi

     trinavartena balakah

mukto 'yam druma-patena

     hy utpatam kim atah param

 

     ha —alas; bakya —by Putana; shakatena —by the cart-demon; api —also; trinavartena —by Trnavarta; balakah —the boy; muktah —freed; ayam —this; druma —of trees; patena —falling; hy —indeed; utpatam —calamity; kim —what?; atah param —next.

 

 

     This boy escaped Putana, an (overturned) cart, Trinavarta, and falling trees. What calamity will happen next?

 

 

Text 9

 

tasmad vrindavanam sarvair

     gantavyam balakaih saha

utpateshu vyatiteshu

     punar agamanam kuru

 

     tasmat —therefore; vrindavanam —to Vrindavana; sarvaih —by all; gantavyam —should be gone; balakaih —the children; saha —with; utpateshu —in calamities; vyatiteshu —gine; punah —again; agamanam —return; kuru —do.

 

 

     Therefore we and our children should go to Vrindavana. When the calamities have passed we will return.

 

 

Text 10

 

 

shri-nanda uvaca

kati-kroshair vistritam tad

     vanam vrindavanam vrajat

tal-lakshanam tat-sukham ca

     vada buddhimatam vara

 

     shri-nanda uvaca —Shri Nanda said; kati —how many?; kroshaih —kroshas; vistritam —far; tat —that; vanam —forest; vrindavanam —Vrindavana; vrajat —from Vraja; tal-lakshanam —that nature; tat-sukham —that happiness; ca —and; vada —please tell; buddhimatam —of the wise; vara —O best.

 

 

     Nanda said: How many kroshas is Vrindavana forest from Vraja? O best of the wise, tell me what it is like and how it is a happy place.

 

 

Text 11

 

 

shri-sannanda uvaca

prag udicyam barhishado

     dakshinasyam yadoh purat

pashcimayam shonapuran

     mathuram mandalam viduh

 

     shri-sannandah uvaca —Shri Sannanda said; prag —east; udicyam —north; barhishadah —of Barhishat; dakshinasyamsouth; yadoh —of the Yadus; purat —of the city; pashcimayam —west; shonapuran —of Sonapuri; mathuram —Mathura; mandalam —the circle; viduh —they know..

 

 

     Shri Sannanda said: The wise know that Mathura-mandala is northeast of the country of Barhishat, south of the Yadus' capitol city, and west of the city of Shona.

 

 

Text 12

 

 

vimshad-yojana-vistirnam

     sardham yad yojanena vai

mathuram mandalam divyam

     vrajam ahur manishinah

 

     vimshat —20; yojana —yojana; vistirnam —extended; sardham —with; yat —which; yojanena —by a  yojana; vai —indeed; mathuram mandalam —the circle of Mathura; divyam —transcendental; vrajam —Vraja; ahuh —said; manishinah —the wise.

 

 

     The wise say the splendid transcendental land of Vraja Mathura-mandala is 21 yojanas in circumference.

 

 

Text 13

 

 

mathurayam shauri-grihe

     gargacarya-mukhac chrutam

mathuram mandalam divyam

     tirtha-rajena pujitam

 

     mathurayam —in Mathura; shauri-grihe —in the home of Vasudeva; gargacarya-mukhat —from the mouth iof Garga Muni; shrutam —heard; mathuram mandalam —Mathura-mandala; divyam —transcendental; tirtha-rajena —by the king of holy  places; pujitam —worshiped.

 

 

     In Vasudeva's palace I heard from Garga Muni's mouth that even Prayaga, the king of holy places, worships splendid and transcendental Mathura-mandala.

 

 

Text 14

 

vanebhyas tatra sarvebhyo

     vanam vrindavanam varam

paripurnatamasyapi

     lila-kridam manoharam

 

     vanebhyah —than the forests; tatra —there; sarvebhyah —all; vanam —forest; vrindavanam —Vrindavana ; varam —the best; paripurnatamasya —of the Supreme Personality of Godhead; api —also; lila-kridam —transcendental pastimes; manoharam —charming.

 

 

     In that place is Vrindavana forest, which is the best of all forests and beautiful with the pastimes of the Supreme Personality of Godhead.

 

 

Text 15

 

 

vaikunthan naparo loko

     na bhuto na bhavishyati

ekam vrindavanam nama

     vaikunthac ca parat param

 

     vaikunthat —than Vaikuntha; na —not; aparah —better; lokah —planet; na —not; bhutah —was; na —not; bhavishyati —will be; ekam —one; vrindavanam —Vrindavana; nama —named; vaikunthat —than  Vaikuntha; ca —and; parat —than the greatest; param —greater.

 

 

     No place is better than Vaikuntha. There never was such a place, nor will there ever be. Still, better than Vaikuntha is the place named Vrindavana. . . 

 

Text 16

 

 

yatra govardhano nama

     giri-rajo virajate

kalindi-nikate yatra

     pulinam mangalayanam

 

     yatra —where; govardhanah —Govardhana; nama —named; giri-rajah —the king of mountains; virajate —is splendidly manifested; kalindi-nikate —near the Yamuna; yatra —where; pulinam —the shore; mangalayanam —is auspicious.

 

 

 . . . where a mountain named Govardhana is splendidly manifest, where the shores of the Yamuna are the abode of auspiciousness, . . .

 

 

Text 17

 

 

brihat-sanur girir yatra

     yatra nandishvaro girih

kroshanam ca catur-vimshad-

     vistritaih kananair vritam

 

     brihat —great; sanuh —peak; girih —mountain; yatra —where; yatra —where; nandishvarah —Nandishvara; girih —mountain; kroshanam —of kroshas; ca —also; catur-vimshat —24; vistritaih —expanse; kananaih —with forests; vritam —filled.

 

 

 . . . where is the mountain Brihatsanu, where is the mountain Nandishvara, and where there are great forests for 24 kroshas.   

 

Text 18

 

 

pashavyam gopa-gopinam

     gavam sevyam manoharam

lata-kunjavritam tad vai

     vanam vrindavanam smritam

 

     pashavyam —suitable for the cows; gopa-gopinam —of the gopas and gopis; gavam —by the cows; sevyam —served; manoharam —beautiful; lata —vines; kunja —groves; avritam —filled; tat —that; vai —indeed; vanam —forest; vrindavanam —Vrindavana; smritam —remembered.

 

 

     Beautiful Vrindavana forest is known to be an ideal place for the cows, gopas, and gopis, a place filled with vines and groves.

 

 

Text 19

 

 

shri-nanda uvaca

kada vrajo 'yam sannanda

     tirtha-rajena pujitah

etad veditum icchami

     param kautuhalam hi me

 

     shri-nandah uvaca —Shri Nanda said; kada —when?; vrajah —in Vraja; ayam —this; sannanda —Sannanda; tirtha-rajena —by the king of holy  places; pujitah —worshiped; etat —this; veditum —to know; icchami —I wish; param —great; kautuhalam —curiosity; hi —certainly; me —of me.

 

 

     Shri Nanda said: O Sannanda, when did the king of holy places worship Vraja? That I wish to know. I am very curious.

 

 

Text 20

 

 

shri-sannanda uvaca

shankhasuro maha-daityah

     pura naimittike laye

svapato brahmanah so 'pi

     veda-drug daitya-pungavah

 

jitva devan brahmalokad

     dhritva vedan gato 'rnave

gateshu teshu vedeshu

     devanam ca gatam balam

 

     shri-sannandah uvaca —Shri Sannanda said; shankhasurah —Shankhasura; maha-daityah —the great demon; pura —before; naimittike —at the regular; laye —time of cosmic devastation; svapatah —sleeping; brahmanah —from Brahma; sah —he; api —even; veda —of the Vedas; druk — —the enemy; daitya —of demons; pungavah —the greatest; jitva —defeating; devan —the demigods; brahmalokat —from Brahmaloka; dhritva —taking; vedan —the Vedas; gatah —went; arnave —in the ocean; gateshu —gone; teshu —them; vedeshu —the Vedas; devanam —of the demigods; ca —also; gatam —gone; balam —the strength.

 

 

     Shri Sannanda said: As Brahma slept during a regularly scheduled period of cosmic devastation, the great conch demon Shankasura, a sworn enemy of the Vedas, defeated the demigods, stole the Vedas, and hid in the ocean. When the Vedas were gone the demigods' strength was also gone.

 

 

Text 22

 

 

tada sakshad dharih purno

     dhritva matsyam vapuh param

naimittika-layambhodhau

     yuyudhe tena yajna-rat

 

     tada —then; sakshat —directly; dharih —Lord Hari; purnah —perfect; dhritva —taking; matsyam —of Lord Matsya; vapuh —the form; param —transcendental; naimittika —regular; laya —of cosmic devastation; ambhodhau —on the ocean; yuyudhe —fought; tena —with him; yajna-rat —the king of yajnas.

 

 

     Then, assuming the form of a fish, perfect Lord Hari, the master of all yajnas, fought with him in the ocean of cosmic devastation.

 

 

Text 23

 

 

shulam cikshepa haraye

     shankho daityo maha-balah

sva-cakrena harih sakshat

     tac-chulam shatadhakarot

 

     shulam —tridfent; cikshepa —threw; haraye —at Lord Hari; shankhah —Shankhasura; daityah —the demon; maha-balah —very powerful; sva-cakrena —with Hiis cakra; harih —Lord Hari; sakshat —directly; tac-chulam —that trident; shatadha —in a hundred pieces; akarot —made.

 

 

     The very powerful demon Shankhasura threw a trident at Lord Hari. With His cakra Lord Hari broke the trident in a hundred pieces.

 

 

Text 24

 

 

harim tatada shirasa

     shankho vishnum urah-sthale

tasya murdha-praharena

     na cacala parat parah

 

     harim —Lord Hari; tatada —struck; shirasa —with his head; shankhah —Shankhasura; vishnum —Lord Vishnu; urah-sthale —on the chest; tasya —of Him; murdha —of the head; praharena —with the blow; na —not; cacala —moved; parat —than the greatest; parah —greater.

 

 

     With his head Shankhasura struck Lord Vishnu on the chest. Although struck by his head, Lord Hari, who is greater than the greatest, did not waver.

 

 

Text 25

 

 

tada gadam samadaya

     matsya-rupa-dharo harih

prishthe jaghana tam daityam

     shankha-rupam maha-balam

 

     tada —then; gadam —a club; samadaya —taking; matsya-rupa-dharah —assuming the form of a fish; harih —Lord Hari; prishthe —on the back; jaghana —struck; tam —him; daityam —the demon; shankha-rupam —in the form of a conch; maha-balam —very powerful.

 

 

     Taking a club, Lord Hari in the form of a fish struck the powerful conch demon on the back.

 

 

Text 26

 

 

gada-prahara-vyathitah

     kincid-vyakula-manasah

punar utthaya sarvesham

     mushtina sa tatada ha

 

     gada —of the club; prahara —by the blow; vyathitah —wounded; kincit —somewhat; vyakula —distresed; manasah —in mind; punah —again; utthaya —rising; sarvesham —of all; mushtina —with a fist; sa —he; tatada —struck; ha —certainly.

 

 

     Wounded by the club, and now unhappy at heart, the demon rose again and with his fist struck the Lord.

 

 

Text 27

 

 

tada vishnuh sva-cakrena

     sa-shringam tac-chiro dridham

jahara kupitah sakshad

     bhagavan kamalekshanah

 

     tada —then; vishnuh —Lord Vishnu; sva-cakrena —with His cakra; sa-shringam —with its horn; tac-chirah —his head; dridham —hard; jahara —took; kupitah —angry; sakshat —directly; bhagavan —the Supreme Personality of Godhead; kamalekshanah —lotus eyed.

 

 

     With His cakra angry lotus-eyed Lord Vishnu then severed the demon's hard horned head.

 

 

Text 28

 

 

jitva shankham deva-varaih

     sardham vishnur vrajeshvara

prayagam etya sa harir

     vedams tan brahmane dadau

 

     jitva —having defeated; shankham —the conch demon; deva-varaih —by the great demigods; sardham —with; vishnuh —Lord Vishnu; vrajeshvarah —O king of Vraja; prayagam —to Prayaga; etya —going; sa —He; harih —Lord Hari; vedamh —the Vedas; tan —them; brahmane —to Brahma; dadau —gave.

 

 

     O king of Vraja, after defeating the conch demon, Lord Vishnu, accompanied by the great demigods, went to Prayaga and returned the Vedas to Brahma.

 

 

Text 29

 

 

yajnam cakara vidhi-vat

     sarva-veda-ganaih saha

prayagam ca samahuya

     tirtha-rajam cakara ha

 

     yajnam —a yajna; cakara —performing; vidhi-vat —according to the Vedic rules; sarva-veda-ganaih —with all the Vedas; saha —with; prayagam —to Ptayaja; ca —and; samahuya —calling; tirtha-rajam —the king of holy places; cakara —did; ha —indeed.

 

 

     Accompanied by all the Vedas, Brahma performed a Vedic yajna. Then, calling Prayaga, he crowned it king of the holy places.

 

 

Text 30

 

 

tat sakshad akshaya-vatah

     krito lilatapatravat

muni-bhanu-sute 'thormi-

     camarais tam virejatuh

 

     tat —that; sakshat —directly; akshaya —imperishable; vatah —banyan tree; kritah —made; lila —toy; atapatra —parasol; vat —like; muni —of a sage; bhanu —of the sun-god; sute —the daughters; atha —then; urmi —of waves; camaraih —with camaras; tam —him; virejatuh —served.

 

 

     As if it were a toy parasol, an eternal banyan tree shaded Prayaga. The Ganges and Yamuna fanned it with camaras.

 

 

Text 31

 

 

tadaiva sarva-tirthani

     jambudvipa-sthitani ca

nitva balim samajagmus

     tirtha-rajaya dhimate

 

     tada —then; eva —ndeed; sarva —all; tirthani —holy places; jambudvipa-sthitani —situated on Jambudviipa; ca —and; nitva —bringing; balim —offerings; samajagmuh —came; tirtha-rajaya —to the kiing of holy places; dhimate —wise.

 

 

     Then all the holy places in Jambudvipa came, bringing offerings to Prayag, the wise king of holy places.

 

 

Text 32

 

 

tirtha-rajam ca sampujya

     natva tirthani sarvatah

sva-dhamani yayur nanda

     harau devair gate sati

 

     tirtha-rajam —the king of holy places; ca —and; sampujya —worshiping; natva —bowing down; tirthani —the holy places; sarvatah —in all respects; sva-dhamani —to their own abodes; yayuh —went; nanda —O Nanda; harau —when Lord Hari; devaih —with the demigods; gate sati —had left.

 

 

     Bowing down, the holy places worshiped Prayaga, the king of holy places. O Nanda, when Lord Hari and the demigods departed, the holy places returned to their own abodes.

 

 

Text 33

 

 

tadaiva naradah prapto

     munindrah kalaha-priyah

simhasane bhrajamanam

     tirtha-rajam uvaca ha

 

     tada —then; eva —indeed; naradah —Narada; praptah —attained; munindrah —the king of sages; kalaha-priyah —fond of a quarrel; simhasane —on the throne; bhrajamanam —shining; tirtha-rajam —to the king of holy places; uvaca —said; ha —certainly.

 

 

     Then Narada, the king of sages, who is fond of a quarrel, approached and spoke to Prayaga, the king of holy places, as it gloriously sat on its throne.

 

 

Text 34

 

 

shri-narada uvaca

tirthaih prapujitas tvam vai

     tirtha-raja maha-tapah

tubhyam ca sarva-tirthani

     mukhyaniha balim daduh

 

     shri-naradah uvaca —Shri Narada said; tirthaih —by the holy places; prapujitah —worshiped; tvam —you; vai —indeed; tirtha-raja —O king of holy places; maha-tapah —great austerities; tubhyam —to you; ca —also; sarva-tirthani —all holy places; mukhyani —important; iha —here; balim —offerings; daduh —gave.

 

 

     Shri Narada said: O very austere king of holy places, all the important holy places worshiped you and gave offerings to you.

 

 

Text 35

 

 

vrajad vrindavanadini

     nagataniha te purah

tirthanam raja-rajas tvam

     pramattais tais tiras-kritah

 

     vrajat —from Vraja; vrindavanadini —beginning with Vrindavana ; na —not; agatani —come; iha —here; te —you; purah —before; tirthanam —of holy places; raja-rajah —the king of kings; tvam —you; pramattaih —mad; taih —by them tiras-kritah —eclipsed.

 

 

     The holy places headed by Vrindavana did not come to you from Vraja. You who are the king of the kings of holy places were insulted by these madly proud places.

 

 

Text 36

 

 

shri-sannanda uvaca

iti prabhashya tam sakshad

     gate devarshi-sattame

tirtha-rajas tada kruddho

     hari-lokam jagama ha

 

     shri-sannandah uvaca —Shri Sannanda said; iti —thus; prabhashya —speaking; tam —him; sakshat —directly; gate —gone; devarshi-sattame —the best of demigod sages; tirtha-rajah —the king of holy places; tada —then; kruddhah —angry; hari-lokam —to the planet of Lord Hari; jagama ha —went.

 

 

     Shri Sannanda said: After speaking these words, the great sage of the demigods left. Angry, the king of holy places went to the realm of Lord Hari.

 

 

Text 37

 

 

natva harim parikramya

     purah sthitva kritanjalih

sarva-tirthaih parivritah

     shri-natham praha tirtha-rat

 

     natva —bowing down; harim —to Lord Hari; parikramya —circumambulating; purah —in the presence; sthitva —standing; kritanjalih —with folded hands; sarva-tirthaih —by all the holy places; parivritah —surrounded; shri-natham —to the Lord of the goddess of fortune; praha —said; tirtha-rat —the king of holy places.

 

 

     Bowing down before Lord Hari, the master of the goddess of fortune, circumambulating Him, and with folded hands standing before Him, in the company of all the holy places, Prayaga, the king of holy places, spoke.

 

 

Text 38

 

 

shri-tirtha-raja uvaca

he deva-deva prapto 'ham

     tirtha-rajas tvaya kritah

balim dadur me tirthani

     mathura-mandalam vina

 

     shri-tirtha-rajah uvaca —the king of holy places said; he —O; deva-deva —Lord of lords; praptah —attained; aham —II am; tirtha-rajah —the king of holy places; tvaya —by You; kritah —made; balim —offerings; daduh —gave; me —to me; tirthani —holy places; mathura-mandalam —Mathura-mandala; vina —except for.

 

 

     The king of holy places said: O Lord of lords, You made me king of holy places. Except for Mathura-mandala, all holy places have brought offerings to me.

 

 

Text 39

 

 

pramattair vraja-tirthaish ca

     tair aham tu tiraskritah

tasmat tubhyam ca kathitum

     prapto 'ham tava mandire

 

     pramattaih —mad with pride; vraja-tirthaish —the holynplaces of Vraja; ca —also; taih —by them; aham —I; tu —indeed; tiraskritah —insulted; tasmat —therefore; tubhyam —to You; ca —also; kathitum —to tell; praptah —come; aham —I; tava —to Your; mandire —palace.

 

 

     The holy places of Vraja have insulted me. I have come to Your palace to tell You.

 

 

Text 40

 

 

shri-bhagavan uvaca

dharayam sarva-tirthanam

     tvam kritas tirtha-ran maya

kintu svasya grihasyapi

     na krito rat tvam eva hi

 

     shri-bhagavan uvaca —the Supreme Personality of Godhead said; dharayam —on the earth; sarva-tirthanam —of all holy places; tvam —you; kritah —made; tirtha-raj —king of holy places; maya — —by Me; kintu —however; svasya —own; grihasya —of the home; api —even; na —not; kritah —made; rat —king; tvam —you; eva —indeed; hi —indeed.

 

 

     The Supreme Personality of Godhead said: I made you king of all holy places on earth, but I did not make you king of My own home.

 

 

Text 41

 

 

kim tvam me mandiram lipsur

     mattavad bhashase vacah

tirtha-raja griham gaccha

     shrinu vakyam shubham ca me

 

     kim —why; tvam —you; me —My; mandiram —home; lipsuh —desiring to attain; mattavat —as if mad with pride; bhashase —you speak; vacah —words; tirtha-raja —O king of holy places; griham —home; gaccha —go; shrinu —hear; vakyam —words; shubham —auspicious; ca —and; me —My.

 

 

     Why, as if you wish to become the place where I live, do you speak in this mad way? O king of holy places, hear My auspicious words, and then return to your home.

 

 

Text 42

 

 

mathura-mandalam sakshan

     mandiram me parat param

loka-trayat param divyam

     pralaye 'pi na samhritam

 

     mathura-mandalam —Mathura-mandalam; sakshan —directly; mandiram —home; me —My; parat —than the greatest; param —greater; loka-trayat —than the three worlds; param —supreme ; divyam —transcendental; pralaye —in cosmic devastation; api —even; na —not samhritam —removed.

 

 

     Mathura-mandala is My home. It is My transcendental abode above the three worlds. At the time of cosmic devastation it is not destroyed.

 

Text 43

 

 

shri-sannanda uvaca

iti shrutva tirtha-rajo

     vismito 'bhud gata-smayah

agatya natva sampujya

     mathuram vraja-mandalam

 

     shri-sannandah uvaca —Shri Sannanda said; iti —thus; shrutva —hearing; tirtha-rajah —the king of holy places; vismitah —astonished; abhut —became; gata —gone; smayah —pride; agatya —arriving; natva —bowing down; sampujya —worshiping; mathuram —Mathura; vraja-mandalam —Vraja-mandala.

 

 

     Shri Sannanda said: Hearing this, the king of holy places was very surprised. His pride gone, he approached the Vraja-mandala of Mathura, bowed before it, and worshiped it.

 

 

Text 44

 

 

tatah pradakshini-kritya

     sva-dhama gatavan punah

dharaya mana-bhangartham

     purvam me tat-pradarshitam

maya tavagre kathitam

     kim bhuyah shrotum icchasi

 

     tatah —then; pradakshini-kritya —circumambulating; sva-dhama —own abode; gatavan —went; punah —again; dharayah —of the earth; mana —the pride; bhanga —breaking; artham —for the purpose; purvam —previously; me —of me; tat-pradarshitam —revealed; maya —by me; tava —of you; agre —in the presence; kathitam —spoken; kim —what?; bhuyah —more; shrotum —to hear; icchasi —you desire.

 

 

     He circumambulated it, and then returned to his own abode. I have now told you about Mathura Vraja-mandala, which I personally saw break the earth's pride. What more do you wish to hear?

   

Text 45

 

 

shri-nanda uvaca

dharaya mana-bhangartham

     kena purvam pradarshitam

etan me vada gopesha

     mathuram vraja-mandalam

 

     shri-nandah uvaca —Shri Nanda said; dharaya —of the earth; mana —of pride; bhanga —breaking; artham —purpose; kena —by whom?; purvam —before; pradarshitam —revealed; etan —this; me —to me; vada —please tell; gopesha —O king of the gopas; mathuram —Mathura; vraja-mandalam —Vraja-mandala.

 

 

     Shri Nanda said: Why did Mathura Vraja-mandala break the earth's pride. O king of the gopas, please tell me.

 

 

Text 46

 

 

shri-sannanda uvaca

adau varaha-kalpe 'smin

     harir varaha-rupa-dhrik

rasatalat samuddhritya

     gam babhau damstraya prabhuh

 

     shri-sannandah uvaca —Shri Sannanda said; adau —in the beginning; varaha-kalpe —in the Varaha-kalpa; asmin —in this; harih —Lord Hari; varaha —of a boar; rupa —the form; dhrik —manifesting; rasatalat —from Rasatala; samuddhritya —lifting; gam —the earth; babhau —was splendidly manifested; damstraya —with His tusks; prabhuh —the Supreme Lord.

 

 

     Shri Sannanda said: In the beginning of this Varaha-kalpa, Lord Hari assumed the form of a boar. With His tusk lifting the earth from the realm of Rasatala, He shone with great splendor.

 

 

Text 47

 

 

gacchantam vari-vrindeshu

     bhagavantam rameshvaram

damstragre shobhita prithvi

     praha devam janardanam

 

     gacchantam —going; vari-vrindeshu —in the waters; bhagavantam —the Lord; rameshvaram —the master of the goddess of fortune; damstra —of His tusk; agre —on the tip; shobhita —splendid; prithvi —the earth; praha —said; devam —to the Lord; janardanam —who saves the living entities from distress.

 

 

     Glorious on the tip of His tusk, the earth spoke to the Supreme Person, the goddess of fortune's husband and the deliverer from sufferings, as He traveled through the waters.

 

 

Text 48

 

 

shri-dharovaca deva

kutra sthale tvam vai

     sthapanam me karishyasi

jala-purnam jagat-sarvam

     drishyate vada he prabho

 

     shri-dhara uvaca —the earth said; deva —O Lord; kutra —in what?; sthale —place; tvam —You; vai —indeed; sthapanam —placing; me —of me; karishyasi —will do; jala-purnam —full of water; jagat-sarvam —the entire universe; drishyate —is seen; vada —please tell; he —O; prabhah —Lord.

 

 

     The earth-goddess said: Where will You put me down? Please tell me, O Lord. I see the entire universe is flooded with water.

 

 

Text 49

 

 

shri-varaha uvaca

yada vrikshah pradrishta hi

     bhavanty udvegata jale

tada te sthapana bhuyat

     pashyanti gaccha bhuruhan

 

     shri-varahah uvaca —Shri Varaha said; yada —when; vrikshah —the trees; pradrishta —are seen; hi —indeed; bhavanty —are; udvegata —still; jale —in the water; tada —then; te —of you; sthapana —placing; bhuyat —again; pashyanti —looking; gaccha —go; bhuruhan —for trees.

 

 

     Shri Varaha said: When you see trees standing up from the water I will put you down. Look for trees.

 

 

Text 50

 

 

shri-dharovaca

sthavaranam tu racana

     mamopari samasthita

anyasti kim va dharani

     tv aham hi dharanamayi

 

     shri-dhara uvaca —the earth said; sthavaranam —of steady places; tu —indeed; racana —created; mama- —me; upari —above; samasthita —situated; anya —another; asti —is; kim —what?; va —or; dharani —the earth; tv —indeed; aham —I; hi —indeed; dharanamayi —steadfast.

 

 

     The earth-goddess said: All immovable things rest on me. What other thing is their steady resting-place? It is I on which all things rest.

 

 

Text 51

 

 

shri-sannanda uvaca

vadantittham dadarshagre

     jale vrikshan manoharan

vikshya prithvi harim praha

     sarvato vigata-smaya

 

     shri-sannandah uvaca —Shri Sannanda said; vadanti —speaking; ittham —thus; dadarsha —saw; agre —ahead; jale —in the water; vrikshan —trees; manoharan —beautiful; vikshya —seeing; prithvi —the earth; harim —to Lord Hari; praha —sppoke; sarvatah —completely; vigata —gone; smaya —her pride.

 

 

     Shri Sannanda said: As she spoke in this way she saw some beautiful trees just ahead. Her pride now gone, the earth-goddes glanced at Lord Hari and spoke.

 

 

Text 52

 

 

shri-dharovaca

deva kasmin sthale vrikshah

     santi hy ete sa-pallavah

idam manasi me citram

     vada yajna-pate prabho

 

     shri-dhara uvaca —the earth-goddess said; deva —O Lord; kasmin —in what?; sthale —place; vrikshah —these trees; santi —are; hy —indeed; ete —they; sa-pallavah —with twigs and leaves; idam —this; manasi —in the heart; me —of me; citram —wonder; vada —tell; yajna-pate —O Lord of sacrifices; prabhah —O master.

 

 

     The earth-goddess said: Lord, in what place do these trees with twigs and leaves grow? They fill my heart with wonder. O Lord of yajnas, O master, please tell me.

 

Text 53

 

 

shri-varaha uvaca

mathuram mandalam divyam

     drishyate 'gre nitambini

goloka-bbumi-samyuktam

     pralaye 'pi na samhritam

 

     shri-varahah uvaca —Lord Varaha said; mathuram —Mathura; mandalam —Mandala; divyam —transcendental; drishyate —is seen; agre —ahead; nitambini —O beautiful one; goloka-bbumi-samyuktam —with the land of Goloka; pralaye —at the time of cosmic devastation; api —even; na —not; samhritam —is destroyed.

 

 

     Shri Varaha said: O beautiful one, you see transcendental Mathura-mandala, which is part of the realm of Goloka, and is not destroyed at the time of cosmic devastation.

 

 

Text 54

 

 

shri-sannanda uvaca

tac chrutva vismita prithvi

     gata-mana babhuva ha

tasman nanda maha-baho

     vrajo 'yam sarvato 'dhikah

 

     shri-sannandah uvaca —Shri Sannanda said; tac —that; shrutva —heart; vismita —astonished; prithvi —the earth; gata-mana —whose pride was gone; babhuva ha —became; tasman —from that; nanda —O Nanda; maha-bahah —O great-armed one; vrajah —Vraja; ayam —this; sarvatah —than all; adhikah —greater.

 

 

     Shri Sannanda said: Hearing this the earth-goddess became both astonished and prideless. O great-armed Nanda, for this reason Vraja is the best of all places.

 

 

Text 55

 

 

shrutvedam vraja-mahatmyam

     jivan mukto bhaven narah

tirtha-rajat param viddhi

     mathuram vraja-mandalam

 

     shrutva —hearing; idam —this; vraja —of Vraja; mahatmyam —the glory; jivan —living; muktah —liberated; bhaven —becomes; narah —a person; tirtha —of holy places; rajat —than the king; param —better; viddhi —know; mathuram —Mathuram; vraja-mandalam —the circle of Vraja.

 

 

     A person who hears this description of Vraja's glories becomes liberated even as he continues to live in this world. Please know that Mathura Vraja-mandala is more exalted than Prayaga, the king of holy places.

.pa

 

 

 

 

Chapter Two

Girirjotpatti-kathanam

Description of Giriraja Govardhana's Birth

 

Text 1

 

 

shri-nanda uvaca

he sannanda maha-prajna

     sarvajno 'si bahu-shrutah

vraja-mandala-mahatmyam

     vadatas te mukhac chrutam

 

     shri-nanda uvaca —Shri Nanda said; he —O; sannanda —Sannanda; maha-prajna —very intelligent; sarvajnah —all-knowing; asi —you are; bahu-shrutah —have heard much; vraja-mandala-mahatmyam —the glory of Vraja-mandala; vadatah —speaking; te —of you; mukhac —from the mouth; chrutam —heard.

 

 

     Shri Nanda said: O very intelligent Sannanda, you have heard much and you know everything. We have heard from your mouth the glories of Vraja-mandala.

 

 

Text 2

 

 

girir govardhano nama

     tasyotpattim ca me vada

kasmad enam giri-varam

     giri-rajam vadanti hi

 

     girir govardhanah —Govardhana Hill; nama —named; tasya —of it; utpattim —the birth; ca —also; me —to me; vada —tell; kasmat —why?; enam —he; giri-varamthe best of moutnains; giri-rajam —the king of mountains; vadanti —they say; hi —indeed.

 

 

     Now please tell me about the birth of the mountain named Govardhana. Why do they call it the best of mountains and the king of mountains?

 

 

Text 3

 

 

yamuneyam nadi sakshat

     kasmal lokat samagata

tan-mahatmyam ca vada me

     tvam asi jnaninam varah

 

     yamuna —the Yamuna; iyam —it; nadi —river; sakshat —directly; kasmal —from what?; lokat —world; samagata —come; tan-mahatmyam —the glory of it; ca —also; vada —tell; me —me; tvam —you; asi —are; jnaninam —of the wise; varah —the best.

 

 

     From what world did the Yamuna river come? You are the best of the wise. Please explain to me its glories.

 

 

Text 4

 

 

shri-sannanda uvaca

ekada hastinapure

     bhishmam dharma-bhritam varam

papraccha pandur ittham tam

     jananam canushrinvatam

 

     shri-sannandah uvaca —Shri Sannanda said; ekada —one day; hastinapure —in Hastinapura; bhishmam —to Bhisma; dharma —-bhritampious; varam —benediction; papraccha —asked; panduh —Pandu; ittham —thus; tam —him; jananam —of people; ca —and; anushrinvatam —listening;

 

 

     One day in Hastinapura, as many people listened, King Pandu asked pious Bhishma:

 

 

Texts 5 and 6

 

 

paripurnatamah sakshac

     chri-krishno bhagavan svayam

asankhya-brahmanda-patir

     golokadhipatih prabhuh

 

bhuvo bharavataraya

     gacchan devo janardanah

radham praha priye bhiru

     gaccha tvam api bhu-tale

 

     paripurnatamah sakshat —the Supreme Personality of Godhead shri-krishnah —Shri Krishna; bhagavan —the Lord; svayam —Himself; asankhya —countless; brahmanda —of universes; patih —the master; golokadhipatih —the king of Goloka; prabhuh —the Lord; bhuvah —of the earth; bhara —the burden; avataraya —for removing; gacchan —about to depart; devah —Lord; janaradanah —Janardana; radham —to Radha; praha —said; priye —O beloved; bhiru —frightened; gaccha —go; tvam —You; api —also; bhu-tale —to the earth.

 

 

     As the Original Supreme Personality of Godhead, Shri Krishna, who is the king of Goloka and the master of countless universes was about to depart in order to remove the earth's burden, He said to Radha: O beloved, O frightened one, You should also go to the earth.

 

 

Text 7

 

 

shri-radhovaca

yatra vrindavanam nasti

     na yatra yamuna nadi

yatra govardhano nasti

     tatra me na manah-sukham

 

     shri-radha uvaca —Shri Radha said; yatra —where; vrindavanam —Vrindavana; na —not; asti —is; na —not; yatra —where; yamuna —Yamuna; nadi —river; yatra —where; govardhanah —Govardhana; na —not; asti —is; tatra —there; me —My; na —not; manah —of the heart; sukham —happiness.

 

 

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

 

 

Text 8

 

 

shri-sannanda uvaca

veda-naga-krosha-bbumim

     sva-dhamnah shri-harih svayam

govardhanam ca yamunam

     preshayam asa bhupari

 

     shri-sannandah uvaca —Shri Sannanda said; veda-naga-krosha —47 kroshas; bbumim — —land; sva-dhamnah —own abode; shri-harih —Lord Hari; svayam —personally; govardhanam —Govardhana; ca —and; yamunam —Yamuna; preshayam asa —sen; bhu-upari —to the earth.

 

 

     Shri Sannanda said: Then Lord Hari sent a 47 krosha portion of His own abode, along with Govardhana and the Yamuna, to the earth.

 

 

     Note: A krosha equals two miles.

 

 

Text 9

 

 

veda-naga-krosha-bbumih

     sapi catra samagata

catur-vimshad-vanair yukta

     sarva-lokaish ca vandita

 

     veda-naga-krosha-bbumih —a land of 47 kroshas; sa —that; api —also; ca —and; atra —here; samagata —come; catur-vimshat —24; vanaih —forests; yukta —with; sarva-lokaish —by all the worlds; ca —and; vandita —worshiped.

 

 

     Worshiped by all the worlds and filled with 24 forests, that land of Vrindavana has now come to the earth.

 

 

Text 10

 

 

bharatat pashcima-dishi

     shalmali-dvipa-madhyatah

govardhano janma lebhe

     patnyam dronacalasya ca

 

     bharatat —from Bharata; pashcima-dishi —in the west; shalmali-dvipa-madhyatah —in the midst of Salmali-dvipa; govardhanah —Govardhana; janma —birth; lebhe —attained; patnyam —in the wife; dronacalasya —of Dronacala; ca —and.

 

 

     West of Bharata-varsha, in the middle of Shalmali-dvipa, Govardhana was born from the wife of Mount Drona.

 

 

Text 11

 

 

govardhanopari surah

     pushpa-varsham pracakrire

himalaya-sumerv-adyah

     shailah sarve samagatah

 

     govardhana —Govardhana; upari —on; surah —the demigods; pushpa-varsham —a shower of flowers; pracakrire —did; himalaya-sumerv-adyah —headed by Himalaya and Sumeru; shailah —the mountains; sarve —all; samagatah —came.

 

 

     The demigods showered flowers on Govardhana. Headed by Himalaya and Sumeru, all the mountains came.

 

 

Text 12

 

 

natva pradakshini-kritya

     pujam kritva vidhanatah

govardhanasya paramam

     stutim cakrur mahadrayah

 

     natva —bowing down; pradakshini-kritya —circumambulating; pujam —worshipo; kritva —doiing; vidhanatah —properly; govardhanasya —of Govardhana; paramam —great; stutim —prayers; cakruh —did; mahadrayah —the great mountains.

 

 

     The great mountains bowed down, circumambulated, properly worshiped, and eloquently glorified Govardhana with these words:

 

 

Text 13

 

 

shri-shaila ucuh

tvam sakshat krishnacandrasya

     paripurnatamasya ca

goloke go-ganair yukte

     gopi-gopala-samyute

 

     shri-shailah ucuh —the mountains said; tvam —you; sakshat —directky; krishnacandrasya —of Lord Krishnacandra; paripurnatamasya —the Original Supreme Personality of Godhead; ca —and; goloke —in Goloka; go-ganaih —multitudes of cows; yukte —with; gopi —gopis; gopala — —gopas; samyute —with.

 

 

     In Goloka, which is filled with gopas, gopis, and cows, you are the mountain of Lord Krishnacandra, the Original Supreme Personality of Godhead.

 

Text 14

 

 

tvam hi govardhano nama

     vrindaranye virajase

tvam no girinam sarvesham

     giri-rajo 'si sampratam

 

     tvam —you; hi —indeed; govardhanah —Govardhana; nama —named; vrindaranye —in Vrindavana; virajase —shine; tvam —you; nah —of us; girinam —mountains; sarvesham —all; giri-rajah —the king of mountains; asi —are; sampratam —now.

 

 

     You are named Govardhana. You are splendidly manifest in the world of Vrindavana and you are the king of all us mountains.

 

 

Text 15

 

 

namo vrindavanankaya

     tubhyam goloka-mauline

purna-brahmatapatraya

     namo govardhanaya ca

 

     namah —obeisances; vrindavana —of Vrindavana; ankaya —on the lap; tubhyam —to you; goloka-mauline —the crown of Goloka; purna-brahma —of the Supreme Personality of Godhead; atapatraya —the parasol; namah —obeisances; govardhanaya —to Govardhana; ca —and.

 

 

     Obeisances to you, who are the crown of Goloka and who sit on Vrindavana's lap! Obeisances to Govardhana, the parasol of the Supreme Personality of Godhead!

 

 

Text 16

 

 

shri-sannanda uvaca

iti stutvatha girayo

     jagmuh svam svam griham tatah

shailo giri-varo sakshad

     giri-raja iti smritah

 

     shri-sannandah uvaca —Shri Sannanda said; iti —thus; stutva —offering prayers; atha —then; girayah —the mountains; jagmuh —went; svam svam —to their own; griham —homes; tatah —then; shailah —the mountain; giri-varah —the best of mountains; sakshat —directly; giri-raja —the king of mountains; iti —thus; smritah —remembered.

 

 

     After speaking these prayers the mountains returned to their homes. For this reason Govardhana is known as the best of mountains and the king of mountains.

 

 

Texts 17-20

 

 

ekada tirtha-yayi ca

     pulastyo muni-sattamah

dronacala-sutam shyamam

     girim govardhanam varam

 

madhavi-latika-pushpam

     phala-bhara-samanvitam

nirjharair naditam shantam

     kandara-mangalayanam

 

tapo-yogyam ratnamayam

     shata-shringam manoharam

citra-dhatu-vicitrangam

     sa-tankam pakshi-sankulam

 

mrigaih shakhamritair vyaptam

     mayura-dhvani-manditam

mukti-pradam mumukshunam

     tam dadarsha maha-munih

 

     ekada —one day; tirtha-yayi —going on pilgrimage; ca —and; pulastyah —Pulastya Muni; muni-sattamah —teh best of sages; dronacala —of Mount Drona; sutam-the son; shyamam —dark; girim —mountain; govardhanam —Govardhana; varam —best; madhavi-latika-pushpam —with flowers on madhavi vines; phala-bhara-samanvitam —filled with fruits; nirjharaih —with mountain streams; naditam —with the sounds; shantam —peaceful; kandara-mangalayanam —with auspicious caves; tapo-yogyam —suitable for performing austerities; ratnamayam —filled with jewels; shata-shringam —with a hundred peaks; manoharam —beautiful; citra-dhatu-vicitrangam —with wonderfully colorful mineral pigments; sa-tankam —with beautiful slopes; pakshi-sankulam —filled with birds; mrigaih —with deer; shakhamritaih —with nectar trees; vyaptam —filled; mayura-dhvani-manditam —decorated with the sounds of peacocks; mukti-pradam —giving liberation; mumukshunam —to they who yearn for liberation; tam —it; dadarsha —saw; maha-munih —the great sage.

 

 

     One day, as he was traveling to holy places, the great sage Pulastya saw Mount Drona's son Govardhana, who was filled with flowering madhavi vines, heavy with abundant fruits, filled with the sounds of gushing streams, peaceful, auspicious with many caves, suitable for performing austeritiies, filled with jewels, charming, wonderful with many colorful minerals, beautiful with graceful slopes, filled with many birds, deer, and nectar trees, and decorated with peacock calls, and which gave liberation for they who yearn for it.

 

 

Text 21

 

 

tal-lipsur muni-shardulo

     drona-parshvam samagatah

pujito drona-girina

     pulastyah praha tam girim

 

     tat —him; lipsuh —desiring to attain; muni-shardulah —the tiger of sages; drona-parshvam —to the side of Drona; samagatah —went; pujitah —worshiped; drona-girina —by Mount Drona; pulastyah —Pulastya; praha —said; tam —to him; girim —the mountain.

 

 

     Pulastya, the tiger of sages, approached Mount Drona and, wishing to get his son, spoke.

 

 

Text 22

 

 

shri-pulastya uvaca

he drona tvam girindro 'si

     sarva-devaish ca pujitah

divyaushadhi-samayuktah

     sada jivana-do nrinam

 

     shri-pulastyah uvaca —Shri Pulastay said; he —O; drona —Drona; tvam —you; girindrah —the king of mountains; asi —are; sarva-devaish —by all the demigods; ca —also; pujitah —worshiped; divyaushadhi-samayuktah —filled with transcendental medicinal herbs; sada —always; jivana-dah —giving life; nrinam —to the people.

 

 

     Shri Pulastya said: O Drona, you are the king of mountains. You are worshiped by all the demigods. You are filled with transcendental medicinal herbs and thus you always restore the peoples' lives.

Text 23

 

 

arthi tavantike praptah

     kashi-stho 'ham maha-munih

govardhanam sutam dehi

     nanyair me 'tra prayojanam

 

     arthi —wishing; tava —of you; antike —nearness; praptah —attained; kashi-sthah —staying in Varanasi; aham —I;; maha-munih —a great sage; govardhanam —Govardhana; sutam —son; dehi —please give; na —not; anyaih —by others; me —of me; atra —here; prayojanam —need.

 

 

     I come to you with a request. I am a great sage. I live in Kashi. Please give me your son Govardhana. I do not wish anything else.

 

 

     Note: Kashi is a name of Varanasi.

 

 

Text 24

 

 

vishveshvarasya devasya

     kashi-namna maha-puri

yatra papi mritah sadyah

     param moksham prayati hi

 

     vishveshvarasya —of Vishveshvara; devasya —Lord; kashi-namna —named kasi; maha-puri —great city; yatra —where; papi —a sinner; mritah —does; sadyah —at once; param —ultimate; moksham —liberation; prayati —attains; hi —indeed.

 

 

     The great city named Kashi is the home of Lord Vish/veshvara. A sinner who dies there at once attains liberation.

 

 

Text 25

 

 

yatra gangagata sakshad

     vishvanatho 'pi yatra vai

tatraiva sthapayishyami

     yatra ko 'pi na parvatah

 

     yatra —where; ganga —the Ganes; agata —come; sakshat —directky; vishvanathah —Vish/vanatha; api —also; yatra —where; vai —indeed; tatra —there; eva —indeed; sthapayishyami —I will place; yatra —where; ko 'pi —any; na —not; parvatah —mountain.

 

 

     The Ganges flows there, and Lord Vishvanatha resides there. There, where there is no mountain, I will place your son.

 

 

Text 26

 

 

govardhane tava sute

     lata-vrksha-samakule

tasmims tapah karishyami

     jato 'yam me manorathah

 

     govardhane —on Govardhana; tava —your; sute —son; lata-vrksha-samakule —filled with trees and vines; tasmin —there; tapah —austerities; karishyami —I will perform; jatah —manifested; ayam —this; me —my; manorathah —desire.

 

 

     I will perform austerities on your son Govardhana, who is filled with trees and vines. That is my desire.

 

 

Text 27

 

 

shri-sannanda uvaca

pulastya-vacanam shrutva

     sva-suta-sneha-vihvalah

ashru-purno drona-giris

     tam munim vakyam abravit

 

     shri-sannandah uvaca —Shri Sannanda said; pulastya-vacanam —Pulastya's words; shrutva —hearing; sva-suta-sneha —with love for his son; vihvalah —overwhelmed; ashru-purnah —filled with tears; drona-girih —Mount Drona; tam —to him; munim —the sage; vakyam —words; abravit —spoke.

 

 

     Shri Sannanda said: Hearing Pulastya's words, Drona became filled with love for his son. His eyes filled with tears, he spoke to the sage.

 

 

Text 28

 

 

shri-drona uvaca

putra-snehakulo 'ham vai

     putro me 'yam ati-priyah

te shapa-bhaya-bhito 'ham

     vadamy enam maha-mune

 

     shri-dronah uvaca —Shri Drona said; putra-snehakulah —filled with love for my son; aham —I am; vai —indeed; putrah —son; me —my; ayam —he; ati-priyah —very dear; te —of you; shapa —of the curse; bhaya-bhitah —afraid; aham —I; vadamy —say; enam —this; maha-mune —O great sage.

 

 

     Shri Drona said: I am filled with love for my son. My son is very dear to me. O great sage, I fear your curse. Let me  speak to him.

 

 

Text 29

 

 

he putra gaccha munina

     bharate karmake shubhe

traivargyam labhyate yatra

     nribhir moksham api kshanat

 

     he —O; putra —son; gaccha —go; munina —with the sage; bharate —to Bharata-varsa; karmake —the land of karma; shubhe —beautiful; traivargyam —the three goals of life; labhyate —are obrained; yatra —where; nribhih —by human beings; moksham —liberation; api —also; kshanat —in a moment.

 

 

     O son, go with this sage to beautiful Bharata-varsha, the land of karma, where the people attain the three goals of life, and even liberation, in a single moment.

 

 

Text 30

 

 

shri-govardhana uvaca

mune katham mam nayasi

     lambitam yojanashtakam

yojana-dvayam uccangam

     panca-yojana-vistritam

 

     shri-govardhanah uvaca —Shri Govardhana said; mune —O sage; katham —how?; mam —me; nayasi —you take; lambitam —extended; yojana —yojanas; ashtakam —eight; yojana-dvayam —two yojanas; ucca —tall; angam —body; panca-yojana —five yojanas; vistritam —extended.

 

 

     Shri Govardhana said: O sage, how will you take me? I am eight yojanas long, five yojanas wide, and two yojanas tall.

 

 

     Note: A yojana is eight miles.

 

 

Text 31

 

 

shri-pulastya uvaca

upavishya kare me tvam

     gaccha putra yatha-sukham

vahayami kare tvam vai

     yavat kashim samagatah

 

     shri-pulastyah uvaca —Shri Pulastya said; upavishya —sit; kare —in the hand; me —of me; tvam —you; gaccha —go; putra —son; yatha-sukham —as you wish; vahayami —I will carry; kare —in my hand; tvam —you; vai —indeed; yavat —until; kashim —Kasi; samagatah —I arrive.

 

 

     Shri Pulastya said: My son, please sit in my hand and I will carry you to Kashi.

 

 

Text 32

 

 

shri-govardhana uvaca

mune yatra sthale bbumyam

     sthapanam me karishyasi

karishyami na cotthanam

     tad-bbumyah shapatho mama

 

     shri-govardhanah uvaca —Shri Govardhana said; mune —O sage; yatra —where; sthale —in the place; bbumyam —on earth; sthapanam —placing; me —of me; karishyasi —you will do; karishyami —I will do; na —not; ca —again; utthanam —rising; tad-bbumyah —from that place; shapathah —because of a vow; mama —of mine.

 

 

     Shri Govardhana said: I will stay where you place me. I will not leave that place. I promise you this.

 

 

Text 33

 

 

shri-pulastya uvaca

aham a-shalmali-dvipan

     maryadi-kritya kaushalam

na sthapanam karishyami

     shapathas te 'pi me pathi

 

     shri-pulastyah uvaca —Shri Pulastya said; aham —I; a-shalmali-dvipan —fropm Salmali-dvipa; maryadi-kritya —crossing the boundary; kaushalam —the country of Ayodhya; na —not; sthapanam —placing; karishyami —I will do; shapathah —promise; te —to you; api —also; me —of me; pathi —on the path.

 

 

     Shri Pulastya said: As I take you from Shalmali-dvipa to the country of Kaushala I will not put you down along the way. I promise you this.

 

 

Text 34

 

 

shri-sannanda uvaca

muneh kara-tale tasminn

     aruroha mahacalah

pranamya pitaram dronam

     ashru-purnakulekshanah

 

     shri-sannandah uvaca —Shri Sannanda said; muneh —of the sage; kara-tale —in the plam of the hand; tasminn —there; aruroha —climbed; mahacalah —the great miountain; pranamya —bowing down; pitaram —to his father; dronam —Drona; ashru-purnakulekshanah —his eyes filled with tears.

 

 

     Shri Sannanda said: His eyes filled with tears, the great mountain Govardhana bowed down before his father, Drona, and then climbed onto the sage's hand.

 

 

Text 35

 

 

munis tam dakshina-kare

     dhritva gacchan chanaih shanaih

sva-tejo darshayan nrinam

     prapto 'bhud vraja-mandale

 

     munih —the sage; tam —to him; dakshina-kare —in the right hand; dhritva —holding; gacchan —going; shanaih shanaih —little by little; sva-tejah —his own power; darshayan —showing; nrinam —of the people; praptah —attained; abhut —became; vraja-mandale —Vraja-mandala.

 

 

     Carrying the mountain in his right hand, he showed his great power to the people. Moving very slowly, he finally came to Vraja-mandala.

 

 

Texts 36 and 37

 

 

jati-smaro giris tatra

     prahedam pathi cintayan

paripurnatamah sakshac

     chrii-krishno bhagavan svayam

 

asankhya-brahmanda-patir

     vraje 'travatarishyati

bala-lilam ca kaishorim

     ceshtam gopala-balakaih

 

     jati —previous birth; smarah —remembering; girih —the mountain; tatra —there; praha —said; idam —thus; pathi —on the path; cintayan —thinking; paripurnatamah —the Supreme Personality of Godhead; sakshac —directly; chrii-krishnah —Shri Krishna; bhagavan —the Lord; svayam —Himself; asankhya —countless; brahmanda —of universes; patih —the master; vraje —in Vraja; atra —here; avatarishyati —will descend; bala-lilam —childhood pastimes; ca —and; kaishorim —of a youth; ceshtam —the activities; gopala-balakaih —with cowherd boys.

 

 

     Remembering his previous life, as he traveled, Mount Govardhana said to himself: Shri Krishna, the Original Supreme Personality of Godhead, who is the master of countless universes, will decscend to this place, Vraja, and enjoy childhood playing with the cowherd boys, and then the pastimes of youth.

 

 

Text 38

 

 

dana-lilam mana-lilam

     harir atra karishyati

tasman maya na gantavyam

     bbumish ceyam kalindaja

 

     dana —of paying a toll; lilam —pastimes; mana —of jealous anger; lilam —pastimes; harih —Lord Hari; atra —here; karishyati —will do; tasman —therefore; maya —by me; na —not; gantavyam —should be gone; bbumish —earth; ca —and; iyam —this; kalindaja —the Yamuna.

 

 

     Here Lord Hari will enjoy pastimes of paying a toll and pastimes of jealous anger. For this reason I should not leave this place where the Yamuna flows.

 

 

Text 39

 

 

golokad radhaya sardham

     shri-krishno 'tragamishyati

krita-krityo bhavishyami

     kritva tad-darshanam param

 

     golokat —from Goloka; radhaya —Radha; sardham —with; shri-krishnah —Shri Krishna; atra —here; agamishyati —will come; krita-krityah —successful; bhavishyami —I will become; kritva —having done; tad-darshanam —the sight of Him; param —great.

 

 

     From Goloka Shri Krishna will come here with Radha. By seeing Him I will make my life perfect.

 

 

Text 40

 

 

evam vicarya manasa

     bhuri bharam dadau kare

tada munish ca shranto 'bhud

     bhuta-purvam gata-smritih

 

     evam —thus; vicarya —thinking; manasa —in his mind; bhuri —great; bharam —burden; dadau —gave; kare —on the hand; tada —then; munish —the sage; ca —and; shrantah —exhausted; abhut —became; bhuta-purvam —done before; gata —gone; smritih —memory.

 

 

     Thinking this in his mind, Govardhana made himself very heavy in the sage's hand. Overcome with exhaustion, the sage could not remember what had happened before.

 

 

Text 41

 

 

karad uttarya tam shailam

     nidhaya vraja-mandale

laghu-shankajayartham hi

     gato 'bhud bhara-piditah

 

     karat —from his hand; uttarya —taking; tam —him; shailam —the mountain; nidhaya —placing; vraja-mandale —in Vraja-mandala; laghu-shankajayarthamto lighten the burden; hi —iindeed; gatah —gone; abhut —became; bhara —of the weight; piditah —tormented.

 

 

     Tormented by the mountain's great weight, to lighten his burden the sage put him down in Vraja-mandala.

 

 

Text 42

 

 

kritva shaucam jale snatva

     pulastyo muni-sattamah

uttishtheti munih praha

     girim govardhanam param

 

     kritva —having done; shaucam —purification; jale —in teh water; snatva —having bathed; pulastyah —Pulastya; muni-sattamah —the best of sages; uttishtha —rise up; iti —thus; munih —the sage; praha —said; girim —to the mountain; govardhanam —Govardhana; param —then.

 

 

     After bathing in the water there and becoming clean, the great sage Pulastya said to Mount Govardhana: "Stand up!"

 

 

Text 43

 

 

notthitam bhuri-bharadhyam

     karabhyam tam maha-munih

sva-tejasa balenapi

     grihitum upacakrame

 

     na —not; utthitam —stood up; bhuri-bharadhyam —very heavy; karabhyam —with both hands; tam —him; maha-munih —the great sage; sva-tejasa —by his potency; balenapi —and strength; grihitum —to take; upacakrame —did.

 

 

     When the very heavy mountain did not stand up, the great sage grasped it with his mystic strength.

 

 

Text 44

 

 

munina sangrihito 'pi

     giri-rajo girardraya

na cacalangulim kincit

     tad api drona-nandanah       

     munina —by the sage; sangrihitah —grasped; api —although; giri-rajah —the king of mountains; gira —with words; ardraya —sweet; na —not; cacala —moved; angulim —a finger; kincit —at all;; tat —that; api —also; drona-nandanah —the son of Mount Drona.

 

     Although the sage embarced him and spoke sweet words, Mount Govardhana, the son of Drona, did not move even for the space of a finger.

 

 

Text 45

 

 

shri-pulastya uvaca

gaccha gaccha giri-shreshtha

     bharam ma kuru ma kuru

maya jnato 'si rushtas tvam

     abhiprayam vadashu me

 

     shri-pulastyah uvaca —Shri Pulastya said; gaccha —go; gaccha —go; giri-shreshtha —O best of mountains; bharam —weight; ma —don't; kuru —do; ma —don't; kuru —do; maya —by me; jnatah —known; asi —you are; rushtah —angry; tvam —you; abhiprayam —reason; vada —tell; ashu —at once; me —to me.

 

 

     Shri Pulastya said: Come! Come! O best of mountains, don't make yourself heavy! Don't make yourself heavy! I know you are angry. Tell me why at once!

 

 

Text 46

 

 

shri-govardhana uvaca

mune 'tra me na dosho 'sti

     tvaya me sthapana krita

karishyami na cotthanam

     purvam me shapathah kritah

 

     shri-govardhanah uvaca —Shri Govardhana said; mune —O sage; atra —here; me —O sage; na —not; doshah —fault; 'sti —is; tvaya —by you; me —of me; sthapana —establishing; krita —done; karishyami —I will do; na —not; ca —and; utthanam —rising; purvam —before; me —of me; shapathah —the promise; kritah —done.

 

 

     Shri Govardhana said: O sage, there is no fault on my part. You have put me down, and now I will never move from this place. That was the promise I made to you.

 

 

Text 47

 

 

pulastyo muni-shardulah

     krodhat pracalitendriyah

sphurad-oshtho drona-puram

     shashapa vigatodyamah

 

     pulastyah —Pulastya; muni-shardulah —the tiger of sages; krodhat —out of anger; pracalita —trembling; indriyah — —senses; sphurat —trembling; oshthah —lips; drona-putram —the son of Drona; shashapa —cursed; vigata —gone; udyamah —effort.

 

 

     Then, abandoning his attempt (to move the mountain), Pulastya, the tiger of sages, his senses filled with anger and his lips trembling, cursed Govardhana, the son of Drona.

 

 

Text 48

 

 

shri-pulastya uvaca

gire tvayati-dhrishtena

     na krito me manorathah

tasmat tu tila-matram hi

     nityam tvam kshinatvam vraja

 

     shri-pulastyah uvaca —Shri Pulastya said; gire —O mountain; tvaya —by you; ati-dhrishtena —very arrogant; na —not; kritah —done; me —to me; manorathah —desire; tasmat —therefore; tu —indeed; tila-matram —the size of a sesame seed; hi —indeed; nityam —always; tvam —you; kshinatvam —diminution; vraja —go.

 

 

     Shri Pulastya said: O arrogant mountain, you would not fulfill my desire! Therefore every day you will become smaller by the size of a sesame seed.

 

 

Text 49

 

 

shri-sannanda uvaca

kashim gate pulastyarshav

     ayam govardhano girih

nityam sankshiyate nanda

     tila-matram dine dine

 

     shri-sannandah uvaca —Shri Sannanda said; kashim —to Kasi; gate —went; pulastyarshau —when Pulastya Rishi; ayam —he; govardhano girih —Mount Govardhana; nityam —always; sankshiyate —diminishes; nanda —O Nanda; tila-matram —by the size of s sesame seed; dine —day; dine —after day.

 

 

     Shri Sannanda said: O Nanda, when Pulastya Rishi left for Kashi, Mount Govardhana beagn to shrink by the size of a sesame seed day after day.

 

 

Text 50

 

 

yavad bhagirathi ganga

     yavad govardhano girih

tavat kaleh prabhavas tu

     bhavishyati na karhicit

 

     yavat —as; bhagirathi —the the daughter of King Bhagiratha; ganga —the Ganges; yavat —as; govardhanah —Govardhana; girih —Mount; tavat —so; kaleh —of Kali-yuga; prabhavah —the power; tu —indeed; bhavishyati —will be; na —not; karhicit —at all.

 

 

     As long as the Bhagirthi Ganges is present, and as long as Mount Govardhana is present, the power of Kali-yuga will not be present.

 

 

Text 51

 

 

govardhanasya prakatam caritram

     nrinam maha-papa-haram pavitram

maya tavagre kathitam vicitram

     su-mukti-dam kau ruciram na citram

 

     govardhanasya —of Givardhana; prakatam —the manifestation; caritram —the story; nrinam —of men; maha-papa-haram —m —removes the greatest sins; pavitram —pure; maya —by me; tava —of you; agre —in the presence; kathitam —told; vicitram —wonderful; su-mukti-dam —giving liberation; kau —on the earth; ruciram —beautiful; na —not; citram —a wonder.

 

 

     I have spoken to you the story of Mount Govardhana's appearance in this world, a sacred story that removes from human beings the greatest sins, that is very wonderful, and that gives the greatest liberation. It is not surprising that this story is so beautiful and glorious in this world.

 

 

 

Chapter Three

Kalindy-agamana-varnana

Description of the Yamuna's Arrival

 

 

Text 1

 

 

shri-sannanda uvaca

goloke harinajnapta

     kalindi saritam vara

krishnam pradakshini-kritya

     gantum abhyudyatabhavat

 

     shri-sannandah uvaca—Shri Sannanda said; goloke—in Goloka; harina—by Lord Hari; jnapta—informed; kalindi—Yamuna; saritam—of rivers; vara—the best; krishnam—Lord Krishna; pradakshini-kritya—circumambulating; gantum—to go; abhyudyata—about; abhavat—became.

 

 

     Shri Sannanda said: Ordered by Lord Krishna in Goloka, Yamuna, the best of rivers, circumambulated the Lord and was about to go (to the earth).

 

 

Text 2

 

 

tadaiva viraja sakshad

     ganga brahma-dravodbhava

dve nadyau yamunayam tu

     sampraline babhuvatuh

 

     tada—then; eva—certainly; viraja—Viraja; sakshat—directly; ganga—the Ganges; brahma-dravodbhava—spiritual river; dve—two; nadyau—rivers; yamunayam—in the yamuna; tu—indeed; sampraline—merged; babhuvatuh—became.

 

 

     Then the Viraja river and the spiritual Ganga river both entered the Yamuna.

 

 

Text 3

 

 

paripurnatamam krishnam

     tasmat krishnasya nanda-rat

paripurnatamasyapi

     patta-rajnim vidur janah

 

     paripurnatamam—the supreme; krishnam—the Yamuna; tasmat—from that; krishnasya—of Krishna; nanda-rat—King Nanda; paripurnatamasya—of the Supreme Personality of Godhead; api—even; patöarajnim—the most important queen; viduh—know; janah—the people.

 

 

     O king Nanda, for this reason the people know that the Yamuna is the greatest of rivers and the first queen of Lord Krishna.

 

 

Text 4

 

 

tato vegena mahata

     kalindi saritam vara

bibheda viraja-vegam

     nikunja-dvara-nirgata

 

     tatah—then; vegena—with power; mahata—great; kalindi—the Yamuna; saritam—of rivers; vara—the best; bibheda—broke; viraja-vegam—the current of the Viraja; nikunja—of a forest grove; dvara—to the gate; nirgata—gone.

 

 

     Then, with great force breaking through the current of the Viraja, the Yamuna left the gate of the transcendental forest grove.

 

Text 5

 

 

asankhya-brahmanda-cayam

     sprishöva brahma-dravam gata

bhindanti taj-jalam dirgham

     sva-vegena maha-nadi

 

     asankhya-brahmanda-cayam—countless universes; sprishöva—touching; brahma-dravam—the spiritual river; gata—gone; bhindanti—breaking; taj-jalam—that water; dirgham—long; sva-vegena—by its own power; maha-nadi—great river.

 

 

     Touching countless universes, she came to the spiritual Ganga. With great force the great Yamuna river broke through the Ganga's waters.

 

 

Text 6

 

 

vama-padangushöha-nakha-

     bhinna-brahmanda-mastake

shri-vamanasya vivare

     brahma-drava-samakule

 

     vama—left; padangushöha—toe; nakha—nail; bhinna—broken; brahmanda—of the universe; mastake—on the head; shri-vamanasya—of Lord Vamana; vivare—in the opening; brahma-drava-samakule—through which the spiritual Ganga flowed.

 

 

     Then the Yamuna came to an opening Lord Vamana's left toe had made in the top of a universe, an opening through which the spiritual Ganga flowed.

 

 

Text 7

 

 

tasmin shri-gangaya sardham

     pravishöabhut sarid-vara     vaikunöham cajita-padam

     samprapya dhruva-mandale

 

     tasmin—in that place; shri-gangaya—Shri Ganga; sardham—with; pravishöa abhut—endered; sarid-vara—the best of rivers; vaikunöham—Vaikuntha; ca—amd; ajita—of the unconquerable; padam—the abode; samprapya—attaining; dhruva—of Dhruva; mandale—in the realm.

 

 

     With Shri Ganga entering that opening, the Yamuna, the best of rivers, then came to the unconquerable Lord's abode of Vaikunöha in the planet of Maharaja Dhruva.

 

 

Text 8

 

 

brahmalokam abhivyapya

     patanti brahma-mandalat

tatah suranam shatasho

     lokal lokam jagama ha

 

     brahmalokam—Brahmaloka; abhivyapya—attaining; patanti—falling; brahma-mandalat—from the planet of Brahma; tatah—then; suranam—of the demigods; shatashah—hundreds; lokal—from planet; lokam—to planet; jagama—went; ha—indeed.

 

 

     Then the Yamuna came to Brahmaloka. Falling from Brahma's planet, she went to the hundreds of planets of the demigods. She went from one planet to another.   

 

Text 9

 

 

tatah papata vegena

     sumeru-giri-murdhani

giri-kuöan atikramya

     bhittva ganda-shila-taöan

 

     tatah—then; papata—fell; vegena—with great force; sumeru-giri-murdhani—on top of Mount Sumeru; giri-kuöan—the mountain peaks; atikramya—passing; bhittva—breaking; ganda-shila-taöan—the stone face of the mountain.

 

 

     Then with great force she fell on Mount Sumeru. Flowing from its peaks, she broke the stones on its slope.

 

 

Text 10

 

 

sumeror dakshina-disham

     gantum abhyuditabhavat

tatah shri-yamuna sakshac

     chri-gangayam vinirgata

 

     sumeroh—from Sumeru; dakshina-disham—to the south; gantum—to go; abhyudita abhavat—began; tatah—then; shri-yamuna—Shri Yamuna; sakshat—directly; shri-gangayam—in Shri Ganga; vinirgata—left.

 

 

     Then, in order to go south from Mount Sumeru, Shri Yamuna left Shri Ganga's path.

 

 

Text 11

 

 

ganga tu prayayau shailam

     himavantam maha-nadi

krishna tu prayayau shailam

     kalindam prapya sa tada

 

     ganga—the Ganga; tu—indeed; prayayau—went; shailam—to the mountains; himavantam—Himalaya; maha-nadi—the great river; krishna—Yamuna; tu—indeed; prayayau—went; shailam—to mount; kalindam—kalinda; prapya—attaining; sa—she; tada—then.

 

 

     Then the Ganga went to Mount Himavat and the great river Yamuna went to Mount Kalinda.

 

 

Texts 12 and 13

 

 

kalinditi samakhyata

     kalinda-prabhava yada

kalinda-giri-sanunam

     ganda-shaila-taöan dridhan

 

bhittva luöhanti bhu-khande

     krishna vegavati sati

deshan punanti kalindi

     prapta vai khandave vane

 

     kalindi—the daughter of Kalinda; iti—thus; samakhyata—named; kalinda—from Kalinda; prabhava—born; yada—when; kalinda-giri—of Mount Kalinda; sanunam—of the peaks; ganda-shaila-taöan—the slopes with stones; dridhan—firm; bhittva—breaking; luöhanti—moving on the ground; bhu-khande—on the earth; krishna—the Yamuna; vegavati——powerful; sati—sacred; deshan—the countries; punanti—purifying; kalindi—the Yamuna; prapta—attained; vai—indeed; khandave vane—the Khandava forest.

 

 

     Because she is thus Mount Kalinda's daughter, she is named Kalindi. Flowing from Mount Kalinda's peaks, and breaking the hard rocks on his slopes, the sacred Kalindi swiftly flowed on the earth, purifying the countries she passed. Then she entered the Khandava forest.

 

 

Text 14

 

 

paripurnatamam sakshac

     chri-krishnam varam icchanti

dhritva vapuh param divyam

     tapas tepe kalindaja

 

     paripurnatamam—the Supreme Personality of Godhead; sakshac—directly; chri-krishnam—Shri Krishna; varam—as her husband; icchanti—wishing; dhritva—manifesting; vapuh—a form; param—then; divyam—transcendental; tapah—austerity; tepe—performed; kalindaja—the Yamuna.

 

 

     Wishing to attain Lord Krishna, the Original Supreme Personality of Godhead, as her husband, the Kalindi assumed a splendid spiritual form and performed great austerities.

 

 

Text 15

 

 

pitra vinirmite gehe

     jale 'dyapi samashrita

tato vegena kalindi

     praptabhud vraja-mandale

 

     pitra—by her father; vinirmite—made; gehe—in a house; jale—in the water; adya—today; api—even; samashrita—sheltered; tatah—then; vegena—with force; kalindi—the Kalindi; prapta abhut—attained; vraja-mandale—Vraja-mandala.

 

 

     Even today she stays in a water-house her father made for her. Then the Kalindi swiftly entered Vraja-mandala.

 

 

Text 16

 

 

vrindavana-samipe ca

     mathura-nikaöe shubhe

shri-mahavana-parshve ca

     saikate ramana-sthale

 

     vrindavana—Vrindavana; samipe—near; ca—and; mathura—Mathura; nikaöe—near; shubhe—beautiful; shri-mahavana—of Shri Mahavana; parshve—by the side; ca—and; sa—she; ekate—secluded; ramana—beautiful; sthale—in a place.

 

 

     Then she flowed through Vrindavana, beautiful Mathura, and beautiful secluded Mahavana.

 

 

Text 17

 

 

shri-goloke ca yamuna

     yuthi-bhutvati-sundari

shri-krishnacandra-rasartham

     nija-vasam cakara ha

 

     shri-goloke—on Shri Goloka; ca—and; yamuna—Yamuna; yuthi-bhutva—becoming a leader of many gopis; ati—very; sundari—beautiful; shri-krishnacandra—of Lord Krishnacandra; rasa—the rasa dance; artham—for the purpose; nija—own; vasam—home; cakara—did; ha—indeed.

 

 

     As the very beautiful leader of many gopis, Shri Yamuna made her home in Shri Goloka to perform the rasa dance with Shri Krishnacandra.   

 

Text 18

 

 

atho vrajad vrajanti sa

     vraja-vikshepa-vihvala

premanandashru-samyukta

     bhutva pashcima-vahini

 

     athah—then; vrajat—from Vraja; vrajanti—going; sa—she; vraja—of Vraja; vikshepa—leaving; vihvala—overwhelmed; prema—of love; ananda—of bliss; ashru—with tears; samyukta—endowed; bhutva—becoming; pashcima—west; vahini—flowing.

 

 

     As she left Vraja she became overwhelmed by feelings of separation. Filled with tears of bliss and love, she turned west (and returned to Vraja).

 

 

Text 19

 

 

tatas tri-varam vegena

     natvatho vraja-mandale

deshan punanti prayayau

     prayagam tirtha-sattamam

 

     tatah—then; tri-varam—three times; vegena—quickly; natva—bowing down; athah—then; vraja-mandale—in Vraja-mandala; deshan—to coutnries; punanti—purifying; prayayau—went; prayagam—to Prayag; tirtha-sattamam—the best of holy places.

 

 

     Then, bowing three times to Vraja-mandala, she went to very holy Prayaga, purifying the countries she passed.

 

 

Text 20

 

 

punah shri-gangaya sardham

     kshirabdhim sa jagama ha

devah suvarsham pushpanam

     cakrur divi jaya-dhvanim

 

     punah—again; shri-gangaya—Shri Ganga; sardham—with; kshirabdhim—to the milk-ocean; sa—she; jagama—went; ha—indeed; devah—the demigods; suvarsham—a shower; pushpanam—of flowers; cakruh—did; divi—in heaven; jaya-dhvanim—sounds of "victory!".

 

 

     When, flowing with Shri Ganga, she entered the Kshira ocean, the demigods in heaven showered flowers and exclaimed  victory!"

 

 

Text 21

 

 

krishna shri-yamuna sakshat

     kalindi saritam vara

samudram etya shri-gangam

     praha gadgadaya gira

 

     krishna—dark; shri-yamuna—Shri Yamuna; sakshat—directly; kalindi—the daughter of Mount Kalinda; saritam—of rivers; vara—the best; samudram—to the ocean; etya—going; shri-gangam—to Shri Ganga; praha—said; gadgadaya—choked with emotion; gira—with words.

 

 

     When dark Shri Yamuna, who was the best of rivers and the daughter of Mount Kalinda, entered the ocean, she spoke to Shri Ganga with words choked with emotion.

 

 

Text 22

 

 

shri-yamunovaca

he gange tvam tu dhanyasi

     sarva-brahmanda-pavani

krishna-padabja-sambhuta

     sarva-lokaika-vandita

 

     shri-yamuna uvaca—Shri Yamuna said; he—O; gange—Ganga; tvam—you; tu—indeed; dhanya—fortunate; asi—are; sarva—all; brahmanda—universes; pavani—purifying; krishna—of Lord Krishna; padabja—from the lotus feet; sambhuta—born; sarva—by all; loka—people; eka—alone; vandita—offered respects.

 

 

     Shri Yamuna said: O Ganga, you are fortunate. You purify all the universes. You were born from Lord Krishna's lotus foot. Everyone bows down before you alone.

 

 

Text 23

 

 

urdhvam yami harer lokam

     gaccha tvam api he shubhe

tvat-samanam hi divyam ca

     na bhutam na bhavishyati

 

     urdhvam—up; yami—I go; hareh—of Lord Hari; lokam—to the world; gaccha—go; tvam—you; api—also; he—O; shubhe—beautiful one; tvat—to you; samanam—equal; hi—indeed; divyam—glorious; ca—and; na—not; bhutam—was; na—not; bhavishyati—will be.

 

 

     Now I will ascend to Lord Hari's abode. O beautiful one, you come also. There never was, nor will there ever be, anyone as glorious as you.    

 

Text 24

 

 

shri-gangovaca

sarva-tirtha-mayi ganga

     tasmat tvam pranamamy aham

yat kincid va prakathitam

     tat kshamasva su-mangale

 

     shri-ganga uvaca—Shri ganga said; sarva-tirtha-mayi—consisting of all holy places; ganga—Ganga; tasmat—therefore; tvam—you; pranamami—bow down; aham—I; yat—what; kincit—something; va—or; prakathitam—said; tat—that; kshamasva—please forgive; su-mangale—O auspicious one.

 

 

     Shri Ganga said: I, the Ganga, who contain all holy places, bow down before you. O auspicious one, please forgive any improper words I may have said.

 

 

Text 25

 

 

he krishne tvam tu dhanyasi

     sarva-brahmanda-pavani

krishna-vamamsa-sambhuta

     paramananda-rupini

 

     he—O; krishne—dark yamuna; tvam—you; tu—indeed; dhanya—fortunate; asi—are; sarva—all; brahmanda—universes; pavani—purifying; krishna—of Lord Krishna; vama—left; amsa—from the shoulder; sambhuta—born; parama—transcendental; ananda—bliss; rupini—the form.

 

 

     O dark Yamuna, you are the fortunate one. You purify all the universes. You were born from Lord Krishna's left shoulder. Your form is full of transcendental bliss.

 

 

Text 26

 

 

paripurnatama sakshat

     sarva-lokaika-vandita

paripurnatamasyapi

     shri-krishnasya mahatmanah

 

     paripurnatama—most perfect; sakshat—directly; sarva-lokaika-vandita—offered respect by all; paripurnatamasya—of the Supreme Personality of Godhead; api—also; shri-krishnasya—of Shri Krishna; mahatmanah—the great one.

 

 

     You are most perfect and complete. You are worshiped by all. You are dear to Shri Krishna, the great Supreme Personality of Godhead.

 

 

Text 27

 

 

paööa-rajnim param krishne

     krishnam tvam pranamamy aham

tirthair devair durlabham tvam

     goloke 'pi ca durghaöa

 

     paööa-rajnim param—the most important queen; krishne—O dark one; krishnam—to the dark one; tvam—you; pranamami—bow down; aham—I; tirthaih—with holy places; devaih—with demigods; durlabham—difficult to attain; tvam—you; goloke—in Goloka; api—even; ca—and; durghaöa—difficult to attain.

 

 

     O dark Yamuna, I bow down to you, the first queen of Lord Krishna. The holy places and demigods find it difficult to attain you. Even in Goloka it is difficult to attain you.   

 

Text 28

 

 

aham yasyami patalam

     shri-krishnasyajnaya shubhe

tvad-viyogaturaham vai

     yanam kartum na ca kshama

 

     aham—I; yasyami—will go; patalam—to Patalaloka; shri-krishnasya—of Shri Krishna; ajnaya—by the order; shubhe—O beautiful one; tvat—from you; viyoga—by separation; atura—afflicted; aham—I; vai—indeed; yanam—journey; kartum—to make; na—not; ca—and; kshama—able.

 

 

     By Lord Krishna's order I must go to Patalaloka now. I am unhappy to leave you, but I cannot go with you.

 

 

Text 29

 

 

yuthi-bhutva bhavishyami

     shri-vraje rasa-mandale

yat kincin me prakathitam

     tat kshamasva hari-priye

 

     yuthi—a leader of many gopis; bhutva—having become; bhavishyami—I will be; shri-vraje—in Shri Vraja; rasa-mandale—in the circle of the rasa dance; yat—what; kincit—something; me—of me; prakathitam—said; tat—that; kshamasva—please forgive; hari-priye—O beloved of Lord Hari.

 

 

     I will become a leader of many gopis in the rasa-dance circle in Shri Vraja. O beloved of Lord Hari, please forgive any improper words I may have said.

 

 

Text 30

 

 

shri-sannanda uvaca

ittham parasparam natva

     dve nadyau yayatur drutam

lokan pavitri-kurvanti

     patale svah-sarid gata

 

     shri-sannandah uvaca—Shri Sannanda said; ittham—thus; parasparam—to each other; natva—bowing down; dve—two; nadyau—rivers; yayatuh—-went; drutam—quickly; lokan—to the planets; pavitri-kurvanti—purifying; patale—to Patala; svah-sarit—the heavenly Ganga; gata—went.

 

 

     Shri Sannanda said: Bowing down before each other, the two rivers then quickly went their respective ways. The heavenly Ganga went to Patalaloka, purifying the planets as she passed.

 

 

Text 31

 

 

sapi bhogavati-namna

     babhau bhogavati-vane

yaj-jalam sa-trinayanah

     shesho murdhna bibharti ha

 

     sa—she; api—also; bhogavati-namna—by the name Bhagavati; babhau—is manifested; bhogavati-vane—in Bhogavati forest; yaj-jalam—the water of ehom; sa-trinayanah—with Lord Shiva; sheshah—Lord Shesha; murdhna—on His head; bibharti—carries; ha—certainly.

 

 

     There she is named Bhogavati, for she flows through the Bhogavati forest. Lord Shesha and Lord Shiva carry her water on Their heads.

 

 

Text 32

 

 

atha krishna sva-vegena

     bhittva saptabdhi-mandalam

sapta-dvipa-mahi-prishöhe

     luöhanti vegavat tara

 

     atha—then; krishna—the Yamuna; sva-vegena—quickly; bhittva—breaking; saptabdhi-mandalam—the seven oceans; sapta-dvipa-mahi-prishöhe—on the seven continents; luöhanti—moving; vegavattara—quickly.

 

 

     Quickly traversing the seven oceans, the dark Yamuna quickly flowed through the world of seven islands.

 

 

Text 33

 

 

gatva svarnamayim bhumim

     lokalokacalam gata

tat-sanu-ganda-shailanam

     taöam bhittva kalindaja

 

     gatva—coming; svarnamayim—golden; bhumim—to the land; lokalokacalam—Mount Lokaloka; gata—gone; tat-sanu—on its peaks; ganda-shailanam—of rocks; taöam—slope; bhittva—breaking; kalindaja—the Yamuna.

 

 

     Then the Yamuna flowed to the golden land and then Mount Lokaloka where, flowing from its peaks, she broke the rocks on its slopes.

 

 

Text 34

 

 

tan-murdhni cotpapatashu

     spharavaj-jala-dharaya

udgacchanti tad-urdhvam sa

     yayau svargam tu nakinam

 

     tan-murdhni—on its head; ca—also; utpapata—rose; ashu—quickly; spharavaj-jala-dharaya—a great stream of water; udgacchanti—rising; tad-urdhvam—above that; sa—she; yayau—went; svargam—to Svargaloka; tu—indeed; nakinam—of the heavenly planets.

 

 

     Then she rose again to its peaks and, with a great stream of water, rose to Svargaloka in the heavenly worlds.

 

 

Text 35

 

 

a-brahmalokam lokams tan

     abhivyapya hareh padam

brahmanda-randhram shri-brahma-

     drava-yuktam sametya sa

 

     a-brahmalokam—up to Brahmaloka; lokan—the planets; tan—them; abhivyapya—passing; hareh—of Lord Hari; padam—to the abode; brahmanda—of universe; randhramthe opening; shri-brahma-drava-yuktam—with the Ganga; sametya—meeting; sa—she.

 

 

     She passed through the planets on the way to Brahmaloka and, meeting the Ganga at the opening in the universe, went to Lord Hari's abode.

 

 

Text 36

 

 

pushpa-varsham pravarshatsu

     deveshu pranateshu ca

punah shri-krishna-golokam

     aruroha sarid-vara

 

     pushpa—of flowers; varsham—a shower; pravarshatsu—showering; deveshu—as the demigods; pranateshu—bowing down; ca—and; punah—again; shri-krishna-golokam—to Shri Krishna's Goloka; aruroha—ascended; sarid-varathe best of rivers.

 

 

     As the demigods showered flowers and bowed down to offer respects, Shri Yamuna, the best of rivers, returned to Shri Krishna's abode of Goloka.

 

 

Text 37

 

 

kalinda-giri-nandini-nava-caritram etac chubham

     shrutam ca yadi paöhitam bhuvi tanoti sanmangalam

jano 'pi yadi dharayet kila paöhec ca yo nityashah

     sa yati paramam padam nija-nikunja-lilavritam

 

     kalinda-giri-nandini—of the daughter of Mount Kalinda; nava—new; caritram—pastimes; etat—this; shubham—auspicious; shrutam—heard; ca—and; yadi—if; paöhitam—read; bhuvi—on earth; tanoti—gives; sanmangalam—auspiciousness; janah—a person; api—even; yadi—if; dharayet— remembers;kila paöhec—reads; ca—or; yah—who; nityashah—regularly; sa—he; yati—goes; paramam—to the supreme; padam—abode; nija—own; nikunja—forest groves; lila—with pastimes; avritam—filled.

 

 

     If a person in this world hears or reads this auspicious and ever-new pastime of Mount Kalinda's daughter Yamuna, he will attain great auspiciousness. If one regularly reads or remembers this pastime, he will attain the transcendental forest groves where the Supreme Lord enjoys His pastimes.

.pa

 

 

 

 

Chapter Four

Vatsasura-moksha

The Liberation of Vatsasura

 

 

Text 1

 

 

sannandasya vacah shrutva

     gantum nandah samudyatah

sarvair gopa-ganaih sardham

     mudito 'bhun maha-manah

 

     sannandasya—of sannanda; vacah—the words; shrutva—hearing; gantum—to go; nandah—Nanda; samudyatah—about; sarvaih—with all; gopa-ganaih—the ghopas; sardham—with; muditah—joyful; abhut—became; maha-manah—noble-hearted.

 

 

     After hearing Sannanda's words, noble-hearted Nanda became happy. He decided to go there with all the cowherd people, . . .

 

 

Text 2

 

 

yashodaya ca rohinya

     sarva-gopi-ganaih saha

ashvai rathair vira-janair

     mandito vipra-mandalaih

 

     yashodaya—with Yashoda; ca—and; rohinya—with Rohini; sarva-gopi-ganaih—with all the gopis; saha—with; ashvai—horses; rathaih—chariots; vira-janaih—soldiers; manditah—decorated; vipra-mandalaih—with brahmanas.

 

 

     Decorated with Yashoda, Rohini, all the gopis, many horses, chariots, soldiers, and brahmanas, . . .

 

 

Text 3

 

 

gobhish ca shakaöair yukto

     vriddhair balais tathanugaih

gayakair giyamanaish ca

     shankha-dundubhi-nihsvanaih

 

     gobhih—cows; ca—and; shakaöaih—carts; yuktah—engaged; vriddhaih—with elder; balaih—boys; tatha—so; anugaih—following; gayakaih—with singers; giyamanaih—singing; ca—and; shankha-dundubhi-nihsvanaih—with sounds of shankhas and dundubhis.

 

 

 . . . with many cows, carts, adults followed by children, musicians playing shankhas and dundubhis, . . .

 

 

Text 4

 

 

putrabhyam rama-krishnabhyam

     nanda-rajo maha-matih

ratham aruhya he rajan

     vanam vrindavanam yayau

 

     putrabhyam—with two sons; rama-krishnabhyam—Krishna and Balaram; nanda-rajah—King Nanda; maha-matih—noble-hearted; ratham—chariot; aruhya—climbing; he—O; rajan—king; vanam—forest; vrindavanam—Vrindavana; yayau—went.

 

 

 . . . and with His two sons, Krishna and Balarama, noble-hearted King Nanda, riding on a chariot, went, O king, to Vrindavana forest.

 

 

Texts 5 and 6

 

 

vrishabhanu-varo gopo

     gajam aruhya bharyaya

anke nitva sutam radham

     giyamanash ca gayakaih

 

mridanga-tala-vinanam

     venunam kala-nihsvanaih

gopala-go-ganaih sardham

     vrindaranyam jagama ha

 

     vrishabhanu-varah—Vrishabhanu; gopah—the gopa; gajam—an elephant; aruhya—climbing; bharyaya—with his wife; anke—on his lap; nitva—placed; sutam—daughter; radham—Radha; giyamanah—being sun; ca—and; gayakaih—by singers; mridanga-tala-vinanam—mridangas, talas and vinas; venunam—flutes; kala-nihsvanaih—sweet sounds; gopala—gopas; go-ganaih—and cows; sardham—with; vrindaranyam—to Vrindavana forest; jagama—went; ha—indeed.

 

 

     Then, with his daughter on his lap and his wife by his side, and accompanied by many cows and gopas, King Vrishabhanu, riding on an elephant as many musicians sweetly played mridangas, talas, vinas, and flutes, also went to Vrindavana forest.

 

Text 7

 

 

upanandas tatha nandas

     tatha shad vrishabhanavah

sarvaih parikaraih sardham

     jagmur vrindavanam vanam

 

     upanandah—Upananda; tatha—then; nandah—Nanda; tatha—then; sat—the six; vrishabhanavah—Vrishabhanus; sarvaih—with all; parikaraih—associates; sardham—with; jagmuh—went; vrindavanam—to Vrindavana; vanam—forest.

 

 

     then the Nandas, the Upanandas, and the six Vrishabhanus, accompanied by all their associates, also went to Vrindavana forest.

 

 

Text 8

 

 

vrindavane sampravishya

     gopah sarve sahanujah

ghoshan vidhaya vasatir

     vasam cakrur itas tatah

 

     vrindavane—Vrindavana forest; sampravishya—entering; gopah—the gopas; sarve—all; sahanujah—with their associates; ghoshan—residences; vidhaya—making; vasatih—residence; vasam—residence; cakruh—did; itah—here; tatah—and there.

 

 

     When they entered Vrindavana forest all the gopas and their followers made homes for themselves here and there.

 

 

Texts 9 and 10

 

 

sabha-mandapa-samyuktam

     sa-durgam parikha-yutam

catur-yojana-vistirnam

     sapta-dvara-samanvitam

 

sarovaraih parivritam

     raja-margam manoharam

sahasra-kunjam ca puram

     vrishabhanur aciklpat

 

     sabha—with assembly rooms; mandapa—and pavilions; samyuktam—endowed; sa-durgam—with a fort; parikha-yutam—with a moat; catuh—four; yojana—yojanas; vistirnam—in size; sapta-dvara-samanvitam—with seven gates; sarovaraih—with lakes; parivritam—surrounded; raja-margam—a royal road; manoharam—beautiful; sahasra—a thousand; kunjam—groves; ca—and; puram—a city; vrishabhanuh—King Vrishabhanu; aciklpat—built.

 

 

     Maharaja Vrishabhanu built a beautiful city with many assembly-houses, pavilions, lakes, royal roads, and a thousand gardens. Everything was surrounded by a fortress with seven gates and a moat four yojanas around.

 

 

Text 11

 

 

shri-krishno nanda-nagare

     vrishabhanu-pure 'rbhakaih

cacara kridana-paro

     gopinam pritim avahan

 

     shri-krishnah—Shri Krishna; nanda-nagare—in the city of Nanda; vrishabhanu-pure—in the city of  Vrishabhanu; arbhakaih—with the boys; cacara—went; kridana-parah—intent on playing; gopinam—for the gopis; pritim—love; avahan—bearing.

 

 

     Filled with love for the gopis, and intent on enjoying many pastimes, Shri Krishna wandered in Nanda's city and Vrishabhanu's city with the boys.

 

 

Text 12

 

 

atha vrindavane rajan

     sarva-gopala-sammatau

babhuvatur vatsa-palau

     rama-krishnau manoharau

 

     atha—then; vrindavane—in Vrindavana; rajan—O king; sarva-gopala-sammatau—with all the gopas; babhuvatuh—were; vatsa-palau—to protectors of the calves; rama-krishnau—Krishna and Balarama; manoharau—handsome.

 

 

     O king, then handsome Krishna and Balarama, as well as the other gopa boys, were given the duty of protecting the calves in Vrindavana.

 

 

Text 13

 

 

carayam asatur vatsan

     grama-simny arbhakaih saha

kalindi-nikaöe punye

     puline rama-keshavau

 

     carayam asatuh—herded; vatsan—the calves; grama—of the village; simni—on the outskirts; arbhakaih—the boys; saha—with; kalindi—of the Yamuna; nikaöe—near; punye—sacred; puline—on the shore; rama—Balarama; keshavau—and Krishna.

 

 

     Accompanied by the boys, Krishna and Balarama herded the calves on the sacred outskirts of the village near the Yamuna's shore.

 

 

Text 14

 

 

nikunjeshu ca kunjeshu

     sampralinav itas tatah

ringamanau ca kutrapi

     nandantau ceratur vane

 

     nikunjeshu—in gardens; ca—and; kunjeshu—in groves; sampralinav—entered; itah—here; tatah—and there; ringamanau—crawling; ca—and; kutrapi—somewhere; nandantau—enjoyed; ceratuh—went; vane—in the forest.

 

 

     Passing here and there through many groves and gardens, enjoying many pastimes as They went, and sometimes even crawing on the ground, Krishna and Balarama, walked in the forest.

 

Text 15

 

 

kinkini-jala-samyuktau

     sinjan-manjira-nupurau

nila-pitambara-dharau

     hara-keyura-bhushitau

 

     kinkini—of tinkling ornaments; jala—with a network; samyuktau—endowed; sinjan-manjira-nupurau—with tinkling anklets; nila-pitambara-dharau—wearing blue and yellow garments; hara-keyura-bhushitau—decorated with necklaces and bracelets.

 

 

     Wearing a network of tinkling ornaments and tinkling anklets, wearing garments of blue and yellow, decorated with necklaces and bracelets, . . .

 

 

Text 16

 

 

kshepanaih kshipatau balair

     vamshi-vadana-tat-parau

mukhena kinkini-shabdam

     kurvadbhir balakaish ca tau

 

     kshepanaih—throwing; kshipatau—throwing; balaih—with the boys; vamshi-vadana-tat-parau—intently playing Their flutes; mukhena—with the mouth; kinkini-shabdam—tinkling sounds of the ornaments; kurvadbhih—making; balakaih—with the boys; ca—and; tau—They.

 

 

 . . . throwing things with the boys, intently playing Their flutes, along with the boys making an array of noises with their mouths, . . .

 

 

Text 17

 

 

dhavantau pakshibhish chayam

     rejatu rama-keshavau

mayura-paksha-samyuktau

     pushpa-pallava-bhushitau

 

     dhavantau—running; pakshibhih—with the birds; chayam—the shadow; rejatu—shone; rama-keshavau—Krishna and Balarama; mayura—peacock; paksha—feathers; samyuktau—with; pushpa—flowers; pallava—and leaves; bhushitau—decorated.

 

 

 . . . and chasing the birds' shadows, Krishna and Balarama, decorated with flowers, leaves, and peacock feathers, were very splendid and glorious.

 

 

Text 18

 

 

ekada vatsa-vrindeshu

     praptam vatsasuram nripa

kamsa-pranoditam jnatva

     shanais tatra jagama ha

 

     ekada—one time; vatsa-vrindeshu—among the calves; praptam—attained; vatsasuram—Vastasura; nripa—O king; kamsa—by Kamsa; pranoditam—sent; jnatva—understanding; shanaih—slowly; tatra—there; jagama—went; ha—certainly.

 

 

     O king, aware that the demon Vatsasura had entered among the calves on Kamsa's order, Krishna stealthily approached him.

 

 

Text 19

 

 

dhavan gopeshu sarvatra

     langulam calayan muhuh

daityah pashcima-padabhyam

     harim amse tatada ha

 

     dhavan—running; gopeshu—among the gopas; sarvatra—everywhere; langulam—his tail; calayan—moving; muhuh—again and again; daityah—the demon; pashcima-padabhyam—with his hind legs; harim—Krishna; amse—on the shoulder; tatada—struck; ha—certainly.

 

 

     Moving his tail as he ran among the gopas, with his hind legs the demon struck Krishna on the shoulder.

 

 

Text 20

 

 

palayiteshu baleshu

     krishnas tam padayor dvayoh

grihitva bhramayitvatha

     patayam asa bhu-tale

 

     palayiteshu—fled; baleshu—as the boys; krishnah—Krishna; tam—him; padayoh—feet; dvayoh—both; grihitva—grasping; bhramayitva—whirling about; atha—then; patayam asa—threw; bhu-tale—to the ground.

 

 

     As the boys fled, Krishna grasped the demon's two legs, whirled him about, and threw him to the ground.

 

 

Text 21

 

 

punar nitva karabhyam tam

     kapitthe prahinod dharih

tada mrityum gate daitye

     kapittho 'pi maha-drumah

 

     punah—again; nitva—bringing; karabhyam—with both hands; tam—him; kapitthe—into a kapittha tree; prahinot—threw; dharih—Krishna; tada—then; mrityum—death; gate—attained; daitye—the demon; kapitthah—hapittha; api—also; maha-drumah—great tree.

 

 

     Picking him up again, with both hands Krishna threw the demon into a kapittha tree. When the demon died the great kapittha tree . . .

 

Text 22

 

 

kapitthan patayam asa

     tad adbhutam ivabhavat

vismiteshu ca baleshu

     sadhu-sadhv-iti-vadishu

 

     kapitthanthe kapittha trees; patayam asa—causing top fall; tat—that; adbhutam—wonder; iva—like; abhavat—was; vismiteshu—astonished; ca—and; baleshu—among the boys; sadhu-sadhu—well done! well done! iti—thus; vadishu—saying.

 

 

 . . . made the other kapittha trees fall. As the astonished boys called out "Well done! Well done!", . . .   

 

Text 23

 

 

divi deva jaya-ravaih

     pushpa-varsham pracakrire

tad daityasya mahaj jyotih

     krishne linam babhuva ha

 

     divi—in heaven; deva—the demigods; jaya-ravaih—with sounds of "Victory!"; pushpa-varsham—a shower of flowers; pracakrire—did; tat—that; daityasya—of the demon; mahat—great; jyotih—light; krishne—in Krishna; linam—entered; babhuva—became; ha—indeed.

 

 

 . . . the demigods in heaven showered flowers amid shouts of "Victory!" Then from the demon came a great light then entered Lord Krishna.

 

 

Text 24

 

 

shri-bahulashva uvaca

aho purvam su-krita-krit

     ko 'yam vatsasuro mune

shri-krishne linatam prapta

     shri-prapurne parat pare

 

     shri-bahulashvah uvaca—Shri Bahulashva said; ahah—Oh; purvam—previous; su-krita-krit—great pious deeds done; kah—what?; ayam—this; vatsasurah—Vatsasura; mune—O sage; shri-krishne—in Shri Krishna; linatam—entering; prapta—attained; shri-prapurne—the full Supreme Personality of Godhead; parat—than the greatest; pare—greater.

 

 

     Shri Bahulashva said: O sage, what pious deeds did Vatsasura do in his previous life so that now he is able to enter Lord Krishna, the original Supreme Personality of Godhead, who is greater than the greatest?

 

 

Text 25

 

 

shri-narada uvaca

muru-putro maha-daityah

     pramilo nama deva-jit

vasishöhasyashrame prapto

     nandinim gam dadarsha ha

 

     shri-naradah uvaca—Shri Narada said; muru-putrah—the son of Muru; maha-daityah—a great demon; pramilah—Pramila; nama—named; deva-jit—conquering the demigods; vasishöhasya—of Vasishöha; ashrame—in the ashrama; praptah—attained; nandinim—Nandini; gam— acow; dadarsha—saw; ha—indeed.

 

 

     Shri Narada said: He was a great demon who was named Pramila and was the son of Muru. After conquering the demigods, he entered Vasishöha Muni's ashrama and saw a cow named Nandini.

 

 

Text 26

 

 

tal-lipsur brahmano bhutva

     yayace gam manoharam

tushnim sthite gaur uvaca

     vasishöhe divya-darshane

 

     tat—that; lipsuh—desiring; brahmanah—a brahmana; bhutva—becoming; yayace—begged; gam—for the cow; manoharam—beautiful; tushnim—silence; sthite—situated; gauh—the cow; uvaca—said; vasishöhe—to vaishöha; divya-darshane—who had divine vision.

 

 

     Desiring that cow, the demon transformed himself into a brahmana and begged for the beautiful cow. As Vaishöha, who had divine vision, stood silent, the cow spoke.

 

 

Text 27

 

 

shri-nandiny uvaca

muninam gam samahartum

     bhutva viprah samagatah

daityo 'si muru-jas tasmad

     go-vatso bhava durmate

 

     shri-nandini uvaca—Shri Nandini said; muninam—of the sages; gam—the cow; samahritum—to take; bhutva—become; viprah—a brahmana; samagatah—come; daityah—a demon; asi—you are; muru-jah—the son of Muru; tasmat—therefore; go-vatsah—a calve; bhava—become; durmate—O wicked-hearted one.

 

 

     Shri Nandini said: You are a demon, Muru's son, and you have assumed the form of a brahmana to steal the sages' cow. Therefore, O wicked-hearted one, now you become a calf!

 

 

Text 28

 

 

shri-narada uvaca

tadaiva vatsa-rupo 'bhun

     muru-putro mahasurah

vasishöham gam parikramya

     natva trahity uvaca ha

 

     shri-naradah uvaca—Shri Narada said; tada—then; eva—indeed; vatsa-rupah—the form of a calf; abhut—became; muru-putrah—the son of Muru; mahasurah—a great demon; vasishöham—Vasishöha; gam—the cow; parikramya—circumambulating; natva—bowing down; trahi—please protect; iti—thus; uvaca—said; ha—certainly.

 

 

     The great demon that was Muru's son at once became a calf. He circumambulated Vasishöha and the cow, bowed down, and said, "Please save me!"

 

 

Text 29

 

 

shri-gaur uvaca

dvaparante maha-daitya

     vrindaranye yada tava

go-vatseshu gatasyapi

     tada muktir bhavishyati

 

     shri-gaur uvaca—the cow said; dvapara—of Dvapara-yuga; ante—at the end; maha-daitya—a great demon; vrindaranye—in Vrindavana forest; yada—when; tava—of you; go-vatseshu—among the calves; gatasya—gone; api—also; tada—then; muktih—liberation; bhavishyati—will be.

 

 

     The cow said: O great demon, at the end of Dvapara-yuga, when you go among many calves, you will attain liberation.

 

Text 30

 

 

shri-narada uvaca

paripurnatame sakshat

     krishne patita-pavane

tasmad vatsasuro daityo

     lino 'bhun na hi vismayah

 

     shri-naradah uvaca—Shri Narada said; paripurnatame—in the original Supreme Personality of Godhead; sakshat—directly; krishne—Shri Krishna; patita-pavane—the savior of the fallen; tasmat—from that; vatsasurah—Vatsasura; daityah—the demon; linah—entered; abhut—became; na—not; hi—indeed; vismayah—surprise.

 

 

     Shri Narada said: For this reason the demon Vrindavana Vatsasura entered Lord Krishna, the original Supreme Personality of Godhead. This is not very surprising.

.pa

 

 

 

 

Chapter Five

Bakasura-moksha

The Liberation of Bakasura

 

 

Text 1

 

 

shri-narada uvaca

ekada carayan vatsan

     sa-ramo balakair harih

yamuna-nikaöe praptam

     bakam daityam dadarsha ha

 

     shri-naradah uvaca—Shri Narada said; ekada—once; carayan—herding; vatsan—the calves; sa-ramah—with Balarama; balakaih—with the boys; harih—Krishna; yamuna-nikaöe—near the Yamuna; praptam—attained; bakam—a duck; daityam—demon; dadarsha—saw; ha—indeed.

 

 

     Shri Narada said: One day, as He was herding the calves in the company of Balarama and the boys, Krishna saw a great duck demon by the Yamuna's shore.

 

 

Text 2

 

 

shveta-parvata-sankasho

     brihat-pado ghana-dhvanih

palayiteshu baleshu

     vajra-tundo 'grasad dharim

 

     shveta-parvata-sankashah—like a great white mountain; brihat-padah—with gigantic feet; ghana-dhvanih—the rumbling of clouds; palayiteshu—fled; baleshu—the boys; vajra—thunderbolt; tundah—beak; agrasat—swallowed; harim—Krishna.

 

 

     Its form a white mountain, its feet gigantic, its quacking the rumbling of clouds, and its beak a thunderbolt, the demon swallowed Lord Krishna as the boys fled.

 

 

Text 3

 

 

rudanto balakah sarve

     gata-prana ivabhavan

ha-ha-karam tada kritva

     devah sarve samagatah

 

     rudantah—crying; balakah—the boys; sarve—all; gata-prana—their live breathj gone; iva—as if; abhavan—became; ha-ha-karam—alas! alas!; tada—then; kritva—doing; devah—the demigods; sarve—all; samagatah—came.

 

 

     All the boys wept as if they had lost their lives. All the demigods came and cried out, "Alas! Alas!"

 

 

Text 4

 

 

indro vajram tada nitva

     tam tatada maha-balam

tena ghaöena patito

     na mamara samutthitah

 

     indrah—Indra; vajram—thunderbolt; tada—then; nitva—bringing; tam—it; tatada—struck; maha-balam—very powerful; tena—by that; ghaöena—blow; patitah—fallen; na—not; mamara—died; samutthitah—stood up.

 

 

     Bringing his very powerful thunderbolt, Indra struck the demon. With that blow the demon fell, but he did not die. Again the demon stood up.

 

 

Text 5

 

 

brahmapi brahma-dandena

     tam tatada rushanvitah

tena ghaöena patito

     murchito ghaöika-dvayam

 

     brahma—Brahma; api—also; brahma-dandena—with his brahma-weapon; tam—him; tatada—struck; rushanvitah—angry; tena—by that; ghaöena—blow; patitah—fell; murchitah—unconscious; ghaöika-dvayam—for two ghatikas.

 

 

     Then Brahma became angry and with his brahma-danda struck the demon. With that blow the demon fell and was unconscious for two ghaöikas.

 

 

     Note: One ghaöika equals 24 minutes.

 

 

Text 6

 

 

vidhunvan sva-tanum vegaj

     jrimbhitah punar utthitah

na mamara tada daityo

     jagarja ghanavad bali

 

     vidhunvan—shaking; sva-tanum—his body; vegat—quickly; jrimbhitah—yawned; punah—again; utthitah—rose; na—not; mamara—died; tada—then; daityah—the demon; jagarja—roared; ghanavat—like a cloud; bali—powerful.

 

 

     The demon powerful did not die. He shook his body, yawned, again stood up, and roared like a cloud.

 

 

Text 7

 

 

trilocanas tri-shulena

     tam jaghana mahasuram

chinnaika-paksho daityo 'pi

     na mrito 'ti-bhayankarah

 

     trilocanah—Shiva; tri-shulena—with his trident; tam—him; jaghana—struck; mahasuram—the great demon; chinna—cut; eka—one; pakshah—wing; daityah—the demon; api—even; na—not; mritah—died; ati-bhayankarah—very fearful.

 

 

     With his trident Shiva struck the great demon. One wing was cut off, but still the very fearful demon did not die.

 

 

Text 8

 

 

vayavyastrena vayus tam

     sanjaghana bakam tatah

uccacala bakas tena

     punas tatra sthito 'bhavat

 

     vayavya-astrena—with his wind-weapon; vayuh—Vayu; tam—him; sanjaghana—struck; bakam—the duck; tatah—then; uccacala—flew away; bakah—the duck; tena—by that; punah—again; tatra—there; sthitah—stood; abhavat—became.

 

 

     With his wind-weapon Vayu struck the duck demon. The duck flew away and then returned.

 

 

Text 9

 

 

yamas tam yama-dandena

     tadayam asa cagratah

tena dandena na mrito

     bako vai canda-vikramah

 

     yamah—Yama; tam—him; yama-dandena—with his yama-danda; tadayam asa—struck; ca—and; agratah—from that; tena—by that; dandena—weapon; na—not; mritah—died; bakah—the duck; vai—indeed; canda-vikramah—very powerful.

 

 

     With his yama-danda Yama struck the demon. With that blow the very powerful duck did not die.

 

 

Text 10

 

 

dando 'pi bhagnatam pragat

     sa kshato nabhavad bakah

tadaiva cagratah praptas

     candamshush canda-vikramah

 

     dandah—the weapon; api—even; bhagnatam—the state of being broken; pragat—attained; sa—he; kshatah—broken; na—not; abhavat—was; bakah—the duck; tada—then; eva—indeed; ca—and; agratah—in the presence; praptah—attained; candamshuh—Surya; canda-vikramah—powerful.

 

 

     Indeed, the yama-danda became broken, but the duck was not hurt. Then powerful Surya approached.

 

 

Text 11

 

 

shata-banair bakam daityam

     sanjaghana dhanur-dharah

tikshnaih paksha-gatair banair

     na mamara bakas tatah

 

     shata—hundred; banaih—with arrows; bakam—the duck; daityam—demon; sanjaghana—struck; dhanuh—a bow; dharah—hilding; tikshnaih—sharp; paksha-gataih—gone to the wing; banaih—with arrows; na—not; mamara—died; bakah—the duck; tatah—then.

 

 

     The archer Surya struck the demon duck with a hundred sharp arrows flying to his wing. The duck did not die.

 

 

Text 12

 

 

dhanadas tam ca khadgena

     su-tikshnena jaghana ha

chinna-dvitiya-paksho 'bhun

     na mrito daitya-pungavah

 

     dhanadah—Kuvera; tam—him; ca—and; khadgena—with a sword; su-tikshnena—very sahrp; jaghana—struck; ha—indeed; chinna—cut; dvitiya—the second; pakshah—wing; abhun—was; na—not; mritah—died; daitya-pungavah—the best of demons.

 

 

     With a sharp sword Kuvera attacked the demon. His second wing was cut away, but the great demon did not die.

 

 

Text 13

 

 

niharastrena tam somah

     sanjaghana maha-bakam

shitarto murchito daityo

     na mritah punar utthitah

 

     nihara-astrena—with his ice-weapon; tam—him; somah—Soma; sanjaghana—struck; maha-bakam—the great duck; shita—with cold; artah—pained; murchitah—fainted; daityah—the demon; na—not; mritah—died; punah—again; utthitah—stood.

 

 

     With his ice-weapon Soma struck the great duck. Tormented by the cold, the demon fainted, but then again he stood up.

 

 

Text 14

 

 

agneyyastrena tam hy agnih

     santatada maha-bakam

bhasma-romabhavad daityo

     na mamara maha-khalah

 

     agneyya-astrena—with his fire-weapon; tam—him; hi—indeed; agnih—Agni; santatada—struck; maha-bakam—the great duck; bhasma—ashes; roma—feathers; abhavat—became; daityah—the demon; na—not; mamara—died; maha-khalah—very wicked.

 

 

     With his fire-weapon Agni struck the great duck. Even though his feathers were burned to ashes, the very wicked demon did not die.

 

 

Text 15

 

 

apam patis tam pashena

     baddhva kau vicakarsha ha

karshanat sa maha-papash

     chinno 'bhun na mritash ca vai

 

     apam—of the waters; patih—the lord; tam—him; pashena—with a rope; baddhva—bound; kau—on the ground; vicakarsha—dragged; ha—indeed; karshanat—from dragging; sa—he; maha-papah—great sinner; chinnah—broken; abhut—was; na—not; mritah—dead; ca—and; vai—indeed.

 

 

     Varuna bound him with a rope and dragged him across the ground. From the dragging the great sinner was hurt, but he did not die.

 

 

Text 16

 

 

tatada gadaya tam vai

     bhadrakali tarasvini

murchitas tat-praharena

     param kashmalatam yayau

 

     tatada—struck; gadaya—with a club; tam—him; vai—indeed; bhadrakali—Bhadrakali; tarasvini—powerful; murchitah—fainted; tat-praharena—by the blow; param—great; kashmalatam—coma; yayau—attained.

 

 

     Then powerful goddess Bhadrakali struck him with a mace. With that blow he fainted and fell into a deep coma.

 

 

Text 17

 

 

kshata-murdha samutthaya

     vidhunvan sva-tanum punah

jagarja ghanavad viro

     bako daityo maha-khalah

 

     kshata—wounded; murdha—head; samutthaya—rose; vidhunvan—shaking; sva-tanum—his body; punah—again; jagarja—roared; ghanavat—like a cloud; virah—heroic; bakah—duck; daityah—demon; maha-khalah—very wicked.

 

 

     His head broken, the very wicked and powerful demon duck rose, shook his body, and roared like a thundering cloud.

 

 

Text 18

 

 

tada shakti-dharah shaktim

     tasmai cikshepa sa-tvarah

tayaika-pado bhagno 'bhun

     na mritah pakshinam varah

 

     tada—then; shakti-dharah—karttikeya; shaktim—sakti; tasmai—to him; cikshepa—threw; sa-tvarah—quickly; taya—by that; eka—one; padah—foot; bhagnah—broken; abhun—was; na—not; mritah—died; pakshinam—of birds; varah—the best.

 

 

     Then Karttikeya threw his shakti-weapon at him. Although one of his feet was cut, that demon, the best of birds, did not die.

 

 

Text 19

 

 

tada krodhena sahasa

     dhavan daityas tadit-svanah

devan vidravayam asa

     sva-cancva tikshna-tundaya

 

     tada—then; krodhena—with anger; sahasa—at once; dhavan—running; daityah—the demon; tadit-svanah—making a sound of thunder; devan—the demigods; vidravayam asa—put to flight; sva-cancva—with his beak; tikshna-tundaya—very sharp.

 

 

     Then, roaring like thunder, the demon angrily chased the demigods and with his sharp beak made them flee.

 

 

Text 20

 

 

agre palayitan devan

     anvadhavad bako 'mbare

punas tatra gato daityo

     nadayan mandalam disham

 

     agre—ahead; palayitan—fleeing; devan—demigods; anvadhavat—followed; bakah—the duck; ambare—in the sky; punah—again; tatra—there; gatah—went; daityah—the demon; nadayan—filling with sound; mandalam—the circle; disham—of the directions.

 

 

     The demigods flew into the sky and the demon, filling the circle of the directions with sound, flew after them.

 

 

Text 21

 

 

tada devarshayah sarve

     sarve brahmarshayo dvijah

shri-nanda-nandanayashu

     sa-phalam cashisham daduh

 

     tada—then; devarshayah—the devarshis; sarve—all; sarve—all; brahmarshayah—the brahmarshis; dvijah—the brahmanas; shri-nanda-nandanaya—to the son of Nanda; ashu—at ocne; sa-phalam—with results; ca—and; ashisham—blessing; daduh—gave.

 

 

     Then all the devarshis, brahmarshis, and brahmanas offered blessings to Nanda's son, Krishna.

 

 

Text 22

 

 

tadaiva krishnas tan-madhye

     tatana vapur ujjvalam

caccharda krishnam sahasa

     kshata-kanöho maha-bakah

 

     tada—then; eva—indeed; krishnah—Krishna; tan-madhye—in the midst of the demon; tatana—expanded; vapuh—form; ujjvalam—glorious; caccharda—vomited; krishnam—Krishna; sahasa—at once; kshata—broken; kanöhah—throast; maha—the great; bakah—duck.

 

 

     Then, from inside the duck Krishna expanded His glorious form. His throat broken, the great duck at once vomited Krishna out.

 

 

Text 23

 

 

punah krishnam samahartum

     tikshnaya tundayagatam

pucche grihitva tam krishnah

     pothayam asa bhu-tale

 

     punah—again; krishnam—Krishna; samahartum—to grab; tikshnaya—with his sharp; tundayagatam—beak; pucche—the tail; grihitva—grasping; tam—him; krishnah—Krishna; pothayam asa—thre; bhu-tale—to the ground.

 

 

     When the duck came to catch Krishna in his beak, Krishna grasped the duck's tail and threw him to the ground.

 

 

Text 24

 

 

punar utthaya tundam svam

     prasaryyavasthitam bakam

dadara tunde hastabhyam

     krishnah shakham gajo yatha

 

     punah—again; utthaya—rising; tundam—beak; svam—own; prasaryya—opening; avasthitam—situated; bakam—duck; dadara—split; tunde—in the beak; hastabhyam—with both hands; krishnah—Krishna; shakham—a tree-branch; gajah—an elephant; yatha—as.

 

 

     The duck stood up again and opened his beak. With both hands Krishna split the duck's beak as an elephant breaks a tree-branch.

 

 

Text 25

 

 

tada mritasya daityasya

     jyotih krishne samavishat

devata vavrishuh pushpair

     jayaravaih samanvitah

 

     tada—then; mritasya—dead; daityasya—from the demon; jyotih—light; krishne—in Lord Krishna; samavishat—entered; devata—the demigods; vavrishuh—showered; pushpaih—flowers; jaya—of victory; aravaih—with sounds; samanvitah—with.

 

 

     Then the demon died. A light left his body and entered Lord Krishna. With shouts of "Victory!", the demigods showered flowers.

 

 

Text 26

 

 

gopala vismitah sarve

     krishnam samshlishya sarvatah

ucus tvam kusali-bhuto

     mukto mrityu-mukhat sakhe

 

     gopalah—the gopas; vismitah—surprised; sarve—all; krishnam—Krishna; samshlishya—embracing; sarvatah—in all respects; ucuh—said; tvam—You; kusali-bhutah—are well; muktah—freed; mrityu—of death; mukhat—from the mouth; sakhe—O friend.

 

 

     Filled with wonder, all the gopas embraced Krishna and said, "Friend, You are saved from death's mouth!"

 

 

Text 27

 

 

evam krishno bakam hatva

     sa-balo balakaih saha

go-vatsair harshito gayann

     ayayau raja-mandire

 

     evam—thus; krishnah—Krishna; bakam—the duck; hatva—having killed; sa-balah—with Balarama; balakaih—the boys; saha—with; go-vatsaih—with the calves; harshitah—joyful; gayan—singing; ayayau—came; raja-mandire—to the royal palace.

 

 

     After killing the duck, Krishna, cheerful and singing as He went, returned with the boys and calves to (His father's) palace.

 

 

Text 28

 

 

paripurnatamasyasya

     shri-krishnasya mahatmanah

jagur grihe gata balah

     shrutvedam te 'ti-vismitah

 

     paripurnatamasyasya—of the Supreme Personality of Godhead; shri-krishnasya—Shri Krishna; mahatmanah—the Supreme Lord; jaguh—sang; grihe—in the home; gatah—went; balah—the boys; shrutva—hearing; idam—this; te—they; ati-vismitah—very surprised.

 

 

     When they entered the house, the boys told what Shri Krishna, the Supreme Personality of Godhead, had done, and when the people heard it they became filled with wonder.

 

Text 29

 

 

shri-bahulashva uvaca

ko 'yam daityah purva-kale

     kasmat kena bako 'bhavat

purna-brahmani sarveshe

     shri-krishne linatam gatah

 

     shri-bahulashvah uvaca—Shri Bahulashva said:  kah—who?; ayam—this; daityah—demon; purva-kale—in the previous time; kasmat—why?; kena—by whom?; bakah—a duck; abhavat—became; purna-brahmani—in the Supreme Brahman; sarveshe—the master of all; shri-krishne—Shri Krishna; linatam—merging; gatah—attained.

 

 

     Shri Bahulashva said: Who was this demon before? Why did he become a duck? Why was he able to enter Shri Krishna, who is the Supreme Personality of Godhead and the master of all?

 

 

Text 30

 

 

shri-narada uvaca

hayagriva-suto daitya

     utkalo nama he nripa

rane 'maran vinirjitya

     shakra-cchatram jahara ha

 

     shri-narada uvaca—Shri Narada said; hayagriva-sutah—the son of hayagriva; daitya—a demon; utkalah—Utkala; nama—named; he—O; nripa—king; rane—in battle; amaran—the demigods; vinirjitya—defeating; shakra—of Indra; chatram—the parasol; jahara—stole; ha—certainly.

 

 

     Shri Narada said: O king, he was a demon named Utkala, who was Hayagriva's son. He defeated many demigods in battle and he stole Indra's parasol.

 

 

Text 31

 

 

tatha nrinam nripanam ca

     rajyam hritva maha-balah

cakara varshani shatam

     rajyam sarva-vibhutimat

 

     tatha—so; nrinam—of men; nripanam—of kings; ca—and; rajyam—the kingdom; hritva—taking; maha-balah—very powerful; cakara—did; varshani—years; shatam—a hundred; rajyam—kingdom; sarva-vibhutimat—having all opulences.

 

 

 

     Stealing from the kingdoms of many human kings, for a hundred years this powerful demon ruled a kingdom full of all opulence.