Canto 10 - part II:
Summum Bonum
Chapter 24 Krishna Defies Indra in Favor of the Brahmins, the Cows and Govardhana Hill
Chapter 25 Lord Krishna Lifts Govardhana Hill
Chapter 26 Lord Indra and Mother Surabhi Offer Prayers
Chapter 27 Nanda Recapitulates the words of Garga before the Puzzled Gopas
Chapter 28 Krishna Rescues Nanda Mahârâja from the Abode of Varuna
Chapter 29 The Râsa Play: Krishna Meets and Escapes the Gopîs at Night
Chapter 30 The Gopîs Search for Krishna gone with Râdhâ
Chapter 31 The Songs of the Gopîs in Separation
Chapter 32 Krishna Returns to the Gopîs
Chapter 33 The Râsa Dance
Chapter 34 Sudars'ana Delivered and S'ankhacûda Killed
Chapter 35 The Gopîs Sing of Krishna as He Wanders in the Forest
Chapter 36 The Bull Arishthâsura defeated and Akrûra Sent by Kamsa
Chapter 37 Kes'î and Vyoma Killed and Nârada Eulogizes Krishna's Future
Chapter 38 Akrûra's Musing and Reception in Gokula
Chapter 39 Krishna and Balarâma Leave for Mathurâ
Chapter 40 Akrûra's Prayers
Chapter 41 The Lords' Arrival in Mathurâ
Chapter 42 The Breaking of the Sacrificial Bow
Chapter 43 Krishna Kills the Elephant Kuvalayâpîda
Chapter 44 The Wrestling Match and the Killing of Kamsa
Chapter 45 Krishna Rescues His Teacher's Son
Krishna Defies Indra in Favor of the Brahmins, the Cows and Govardhana Hill
(1) S'rî S'uka said: 'The Supreme Lord staying in that very place [of Vraja] accompanied by Baladeva also, saw how the gopas were very busy arranging for a sacrifice to Indra. (2) Though the Supreme Lord, the Soul of All Seeing All, knew what that meant [see B.G. 9: 23], bowed He down humbly and inquired He with the elders lead by Nanda [His stepfather]: (3) 'Tell Me, dear father, what all this fuss is you're put up with, were does it lead to, for whom is it done and by what means is this sacrifice to be accomplished? (4) Please tell Me about it, I have this great desire to hear that from you o father; surely can the activities found here of the saintly equal to all - equal in what is theirs or of others or who is a friend and enemy or neutral - not be something to be secretive about, is it? (5) An indifferent person is just like an enemy to be avoided while an ally is to be treated like one's own self so they say. (6) People perform these activities very well knowing what they do, but also when they have no clue; for those who in wisdom know what they do can the perfection be found with the labor one performs, but for the foolish without any notion is that perfection not in view. (7) That being so, I ask you, whether this conjoint action of yours is something that is prescribed [in the scriptures] or just a custom; that you should explain clearly to Me.'
(8) S'rî Nanda said: 'The rain its great lord is Indra, the clouds are his personal representatives, they provide the rain for all living beings which, just like milk, is the gratifying life-force. (9) For his liquid discharged do we and other people too with various items and fire sacrifices worship him, that master controller of the clouds, my dear son. (10) With the remnants of that sacrificing people sustain their lives the threefold way [religiously, economically and sensually]; he is the superhuman being bringing the fruits to those who in their human actions are after results. (11) Anyone who rejects this religious duty that was handed down by tradition is a person who because of lust, enmity, fear and greed for certain cannot achieve the splendor [of God, see B.G. 10: 36].'
(12) S'rî S'uka said: 'Hearing Nanda's words and also what the other residents of Vraja said, spoke Lord Kes'ava to His father in a way that made lord Indra angry. (13) The Supreme Lord said: 'It is of karma that a living entity takes birth, it is by karma alone that he meets with destruction; happiness or unhappiness, security and fear are all the result of karma. (14) If there is some controller who awards with the results of the labor performed by others, does that ruler still depend on someone who [out of his karma] performs that sacrifice; after all is there no question of being the master if there is no one who performs productive labor! (15) So what do living beings, who each follow the path of their own karma, have to do with Indra who himself cannot make any difference in what for people according their natures is ordained? (16) A person indeed is under the control of his own nature - his nature he follows; this entire world with its gods, demons and common men exists on the basis of each his own nature. (17) The higher and lower evolved bodies that the living beings obtain and give up as a consequence of their actions, prove their karma to be their enemy, friend or impartial judge; that karma alone is their controller, their guru [see also B.G. 8: 15 & 16, 4.29: 26-27 and 7.7: 46-47]. (18) Therefore should one, in keeping to one's duties performing effortlessly, exercise respect for the karma of one's own nature [see varnâs'rama]; by that karma one lives, it is that karma no doubt that is someone's worshipable deity. (19) Like an unfaithful woman with her lover, does one not gain any real benefit resorting to another entity but the entity [the worshipable deity] one derives one's life from. (20) The learned live by the Vedas, the ruling class by protecting the earth, the vaishyas live on trade and the s'ûdras on serving the twice-born [the former three, see also 7.11: 21-24]. (21) Farming, trading, cow-protection and the fourth of banking is said to be the fourfold occupational duty [of the vaishya]; among these is the one we are engaged in the constant care for the cows. (22) Of the goodness, passion and ignorance as caused by maintenance, creation and destruction [see guna] was by the mode of passion [the moving around] this universe generated and is there from the dyadic the world its variety. (23) The clouds impelled by that passion pour down their water everywhere and by that water they simply maintain the population, so what would Indra then do? (24) The cities, the cultured lands and the villages are not the places where we are at home, we are the forest people dear father, we always live in the forests and on the hills. (25) Let's therefore make a start with a sacrifice for the cows, the brahmins and the hill [Govardhana], and may this be carried out with the ingredients for Indra's sacrifice! [see also footnote 10.8*3] (26) Let's cook all sorts of preparations and soups, beginning with sweet rice, porridge, rolls and cakes and let's have all sorts of dairy products. (27) Feed the fires properly with food well prepared by the brahmins versed in the Vedas; them you should reward with cows. (28) As it is proper in respect of each should also be thought of dogs and outcasts and other fallen souls, grass must be given to the cows and the mountain should be presented offerings. (29) Nicely adorned having eaten our fill should with us in our best clothes and smeared with sandalwood pulp the cows, the brahmins, the fires and the hill [always kept to the right] be circumambulated. (30) This is what I think o father, may that be done if you please, because doing this for the cows, the brahmins and the hill is a festival also to My liking.'
(31) S'rî S'uka said: 'Hearing these words by the Supreme Lord, by the Time in person, spoken with the intent to break the pride of Indra, accepted Nanda and the elder men them as excellent. (32-33) And so they executed all that Madusûdhana spoke of: they settled for the successful course of reciting with the items available; the hill, the brahmins they all together respectfully paid tribute; the cows, bulls and calves were presented with grass and then was the circumambulation of the hill performed. (34) The cowherd women nicely ornamented riding wagons yoked with oxen sang, together with the twice-born chanting their benedictions, the glories of S'rî Krishna. (35) Then, to instill faith in the gopas, assumed Krishna another form saying 'I am the hill' and devoured He the abundance of offerings with the immensity of His body [see vapu and footnote*]. (36) Unto Him together with the people of Vraja brought He by Himself to Himself His obeisances: 'Oh, just see, how this hill manifest in person has bestowed upon us the mercy!'
Footnote:
*: S'rîla Prabhupâda writes to this (Krishnabook ch. 24): "The identity of Krishna and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Krishna in the temples. Devotees therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship."
Lord Krishna Lifts Govardhana Hill
(1) S'rî S'uka said: 'Indra then who realized that the worship of his person had been rejected, o King, got angry with the gopas lead by Nanda who had taken to Krishna as their Lord. (2) Clouds carrying the name Sâmvartaka to put an end to it all were sent forth by Indra who thereto falsely deeming himself the supreme controller enraged spoke the words: (3) 'Just see the great extend of the bewilderment of these forest dwelling cowherds in relation to their wealth; they, having taken shelter of a mortal like Krishna, have committed an offense against the gods! (4) Abandoning the spiritual knowledge they try to cross over the ocean of material existence in the name only of profit-motivated ritual sacrifices, sacrifices that are inadequate to serve them as boats on that ocean. (5) Taking shelter of Krishna, this prattling, arrogant child ignorantly thinking Himself to be the wisest, have the gopas acted in dislike against me. (6) Bring them and their animals to destruction whose hearts, barred by Krishna, are intoxicated by their welfare and may the false pride of they who are mad of their riches be removed. (7) I also will, riding my elephant Airâvata, follow along to Vraja accompanied by the wind-gods, moving there with great power with the purpose of destroying Nanda's cowherd community [see e.g. also: 6.11 & 12].'
(8) S'rî S'uka said: 'The clouds thus commanded by Indra did, released from their bonds, with all their power torment Nanda's cowherd village with great downpours of rain. (9) Illuminated by bolts of lightening, roaring with thunder gave they, propelled by the wind-gods, a fearsome downpour of hailstones. (10) As the rain released by the clouds incessantly poured down in vast columns, could the high and low of the earth being submerged no longer be seen. (11) Plagued by the abundance of rain and excessive wind went the gopas and gopîs shivering of the cold to Govinda for their shelter. (12) Covering their heads and covering their children with their bodies approached they, pained by the rains, trembling the base of the Supreme Personality of Godhead His lotusfeet: (13) 'Krishna, o Krishna, o Greatest Fortune, You are Your own master, o Lord, please protect the cow community against Indra being angry with us, o Protector of the Devotees [see also 10.8: 16].'
(14) Seeing them out of their wits under the attack of the hail, the rain and the extreme winds, considered the Supreme Lord Hari the anger of Indra to be responsible for this: (15) 'Because I rejected his sacrifice is Indra flooding for destruction with these unusually fierce out-of-season rains and great winds full of hailstones. (16) To counteract that properly shall I by My yogic power arrange for the defeat of the pride-of-wealth and the ignorance of those who are as foolish as to consider themselves falsely the Lord of the World. (17) My eradicating the impure of the false prestige of those who consider themselves the Controller is certainly not intended for those enlightened beings who are endowed with goodness, it is intended for their relief [see also B.G. 14: 14]. (18) It is therefore to Me to protect by My yogic power My own family, the cowherd community that took shelter with Me as their master; this is the vow I have taken [see also B.G. 9: 22].'
(19) Thus having spoken took He, Vishnu, with one hand [His left one] Govardhana hill and held it up as easy as a child does a mushroom. (20) The Supreme Lord said then to the gopas: 'O mother, o father, o residents of Vraja, please enter, if you want, with your cows the free space below this hill. (21) You shouldn't feel afraid that because of the wind and the rain the mountain would fall from My hand; you suffered enough fear and to deliver you from that have I thus provided for you.'
(22) Thus with their minds pacified by Krishna entered they the space under the mountain where they were safe with their cows, wagons and everyone belonging to them. (23) Putting aside the pain of hunger and thirst and all considerations of personal happiness, upheld He before the eyes of the residents of Vraja the mountain for seven days without moving from His place. (24) Seeing the result of Krishna's mystic power was Lord Indra most amazed and stopped he the clouds, broken in his determination and with his false pride brought down. (25) With the sky empty of clouds, the sun risen and the fierce wind and rain laid down, addressed the Lifter of Govardhana the cowherds: (26) 'Please go forth from here together with your property, women and children; see the end of your fear, o gopas, the wind and rains have ceased and the high water is as good as over.'
(27) The gopas, with each taking his own cows, then went out, with their belongings loaded on the wagons and the women, children and old people slowly following. (28) And with all of the living beings looking on put the Supreme Lord Almighty that hill down back where it stood before. (29) The residents of Vraja each to their own position came forward shining with the surge of their pure love they felt for Him while the gopîs joyfully with embraces and all of that showed their great affection, while they with gifts of yogurt, whole grains and water presented Him the best of their blessings. (30) Yas'oda, Rohinî, Nanda and Balarâma, the Greatest of the Strong, beside themselves of love embraced Krishna offering Him all their blessings. (31) From heaven recited the godly, the perfected, the saints, the heavenly singers and venerable ones the Lord's praises, satisfied showering a rain of flowers, o earthly ruler. (32) Resounding conchshells and kettledrums played the demigods in heaven and sang the Gandharvas led by their chief Tumburu, o ruler of men. (33) O King, then, surrounded by the loving animal tenders, went Krishna together with Balarâma off to where they were grazing their animals and as they went sang the gopîs about all His likewise deeds, happy as they were with Him who had touched their hearts.'
Nanda Recapitulates the Words of Garga Before the Puzzled Gopas
(1) S'rî S'uka said: 'The gopas witnessing the activities like this [lifting of the hill] of Krishna, could not comprehend His heroism and approached, astonished as they were, Nanda: (2) 'Considering the no doubt extraordinary activities of the boy, how could He deserve a, for Himself contemptible, birth among worldly men? (3) How can a boy of seven years mighty as an elephant playfully with one hand hold up the best of all hills like it was a lotusflower? (4) As a young child with hardly its eyes open sucked He from the breast of the greatly powerful Pûtanâ [the poisoned milk] also sucking her life-air, like the force of time sucks the youth out of a body [see 10.6]. (5) He, a few months old lying crying beneath a cart, with His feet upward turned over the cart that struck by the tip of His foot fell in pieces [see 10.7]. (6) One year old sitting down was He taken away up into the sky by the demon Trinavârta whom He, seizing his neck, tormented and killed [see 10.7]. (7) Once busy stealing butter bound His mother Him to a large mortar with which He, on His hands moving between the two arjuna trees, caused their crash [see 10.10]. (8) Surrounded by the boys together with Balarâma grazing the calves in the forest tore He with His arms apart the beak of the murderous enemy Baka [see 10.11]. (9) Vatsa, as another calf hiding among the calves in order to kill Him, was killed by Him for a sport making him fall [throwing him in a tree] for kapittha fruits [see 10.11]. (10) Together with Balarâma killing the ass-demon [Dhenuka] and his companions secured He the safety of the Tâlavana forest that was full of ripe fruits [see 10.15]. (11) After arranging that the terrible Pralamba would be killed by the most powerful Balarâma, released He the animals of Vraja and the gopas from the forest fire [see 10.18 & 19]. (12) Subduing the chief of the snakes [Kâliya] with his so very poisonous fangs, defeated He his pride sending him with force away from the lake of the Yamunâ, and freed He thus the water from its poison [10. 16 & 17]. (13) Dear Nanda, how can it be that all of us inhabitants of Vraja can't give up our feelings of love for your son who from His side is just as natural towards us? (14) Considering His as a seven-years-old boy lifting the big hill has with us, o master of Vraja, raised questions about your son [what kind of tricks would He be pulling?].'
(15) Nanda said: 'Please listen to my words dear gopas; let go of your doubt concerning the boy, this is what Garga in the past told me referring to this child [see also 10.8: 12-19 for the same verses]: (16) 'Three colors were by your son assumed in accepting bodies according each yuga [*]; white, red and also yellow. At present He is black. (17) Some time before was this child born as a son of Vasudeva and therefore will about this child of yours the ones who know this therefore also speak of Him as the all-beautiful Vâsudeva. (18) Of this son of yours there are many names and forms according the nature of His qualities and activities; I know of them, but not so the common folk. (19) This child will always act to what is most beneficial to you all in being a Nanda-Gokula cowherd; by Him will you all easily overcome all dangers [*3] (20) In times before were by Him, o King of Vraja, the pious who were disturbed by the rogues of a faulty rule protected so that they, with the bad ones defeated, could flourish [see also 1.3: 28]. (21) Like the ones close to Vishnu with Asuras, will those persons who unto this child are as greatly fortunate as to act in affection not be overcome by enemies. (22) Therefore, o Nanda, take the greatest care raising this child: in His qualities, opulences, name and fame is this son of yours as good as Nârâyana!' (23) Garga this way speaking gave me his advise and went home; I [ever since] consider Krishna, who frees us from all obstacles, an expansion of Nârâyana.'
(24) Thus hearing the words of Nanda about what Garga had said worshiped the residents of Vraja, enlivened by Nanda and with their perplexity gone, Lord Krishna. (25) The demigod causing rain, angry of seeing his sacrifice disrupted, made the cowherds, animals and women suffer with lightning bolts, hail and winds; seeing Himself as their only shelter smiled He out of compassion and picked He, a small child, the hill up with one hand like it was a mushroom in order to protect the cowherd community - may He, the Indra of the Cows, the destroyer of the conceit of the great king of the sky, be satisfied with us!'
Footnote :
* These colors will later in the eleventh canto in verses 11.5: 21, 24, 27 and 34 of the Bhâgavatam be explained [see also another site about it].
Lord Indra and Mother Surabhi Offer Prayers
(1) S'rî S'uka said: 'After having held the hill Govardhana to protect Vraja against the rains came from the world of the cows mother Surabhi [the celestial cow] to Krishna as also Indra. (2) In seclusion [*] approached he Him ashamed of having been offensive and touched he His feet with his helmet that shone like the sun. (3) Having heard of and witnessed the power of this Lord Krishna, whose immeasurable potency had put an end to his arrogance of being the lord of the three worlds, spoke he with folded hands as follows.
(4) Indra said: 'Your majesty of transcendental goodness being of peace and the illumination of penance destroyed the passion and ignorance born from illusion; in You is this continuous stream of the material qualities, to which one is bound being out of control, not present. (5) How, o Lord, would there [in You, as I thought, see 10.25: 3] be the causes of being entangled - the greed and all of that - that symptomize an ignorant person; still You are the Supreme Lord who in defense of the dharma wields the rod to chastise the wicked! (6) The father, the guru, You are of the entire universe, the Original Controller and the insurmountable Time of use as the rod, who, by Your own will taking up transcendental forms, endeavors to eradicate the self-conceit of the ones who imagine themselves to be the lord of the universe. (7) Fools like me who think themselves to be the master of the universe do, seeing You fearless at the time [of confrontation], quickly part of their arrogance, by Your lesson for the wicked indeed fully taking to the path of gentlemen no longer in this being puffed up. (8) You as such o Master, please therefore forgive me, who, unaware of Your influence, of his rulership bathed in arrogance and fell in offense with a foolish intelligence; let my consciousness thus never be so foul again o Lord. (9) Your descent into this world, o Lord of the Beyond, is there for the existence of those who serve Your lotus feet o Godhead and for the nonexistence of warlords who with the many disturbances they give rise to constitute a great burden. (10) My obeisances unto You, the Supreme Lord and Original Personality, the great Soul S'rî Krishna, the son of Vasudeva; my reverence for the Master of the Servants of the Absolute Truth. (11) For Him my obeisances who to the desires of the ones belonging to Him assumes bodies, whose form is the purest spiritual knowledge and who is the seed of all and everything and the indwelling soul of all living beings. (12) O Lord when the sacrifice was frustrated was I fiercely arrogant and angry and endeavored I for the destruction of the cowherd community, o Supreme Lord, with rain and wind. (13) You, o Controller showing Your mercy have shattered my rigidity and rendered my attempt fruitless; to You, the true self and spiritual master, I have come to take shelter.'
(14) S'rî S'uka said: 'With Krishna this way glorified by the munificent Indra smiled the Supreme Lord at him and spoke He, as grave as the clouds, the following words. (15) The Supreme Lord said: 'The arresting by Me of your sacrifice I engaged in to show you My mercy so that you, as the king of heaven so greatly intoxicated with the opulence, would remember me forever. (16) Him, who blinded because of his power and wealth is conceited and does not see Me with the rod in My hand, will I, desirous to promote him, prepare a fall from his affluent position [see also B.G. 9: 22]. (17) O you all of might, o Indra, all fortune to you, may you, executing My order, void of pretense soberly remain engaged in your responsibilities.'
(18) Then spoke mother Surabhi to Krishna who, peaceful of mind along with her cows begging His attention, offered her respects to the Lord who had appeared as a cowherd boy. (19) Surabhi said: 'Krishna, o Krishna, o Greatest Mystic, o Soul and Origin of the Universe, with You, o director of the world, we have found our master, o Infallible One. (20) You are our Supreme Godhead, You are our Indra, o Lord of the Universe, please be there for the welfare of the cows, the brahmins and those who are godly and saintly. (21) For You as our Indra we shall perform a bathing ceremony to the directions of Lord Brahmâ, o Soul of the Universe who descended to alleviate the burden of the earth.'
(22-23) S'rî S'uka said: 'Thus pleading was Lord Krishna by Surabhi with her own milk and the Ganges water flowing from heaven as carried by Airâvata's trunk, by Indra bathed in the company of the enlightened and the seers and by the inspired mothers of the gods [the daughters of Aditi] and was the descendent of Das'arha named Lord Govinda. (24) To that place came Tumburu, Nârada and the others, the singers of heaven, the scholars, the perfected and the venerable ones who sang the glories of the Lord that remove the contamination from the world while the wives of the demigods filled with joy danced together. (25) He as the emblem of all the gods was praised and covered with wonderful showers of flowers, after which the three worlds experienced a supreme satisfaction with the cows overflowing the earth with their milk. (26) The rivers flooded with all kinds of liquids, the trees exuded honey, the plants ripened without cultivation and the mountains produced jewels. (27) O beloved of the Kuru dynasty, when Lord Krishna had been bathed became all those [predators, dishonest people] free from enmity, they, my best, who, be it by nature, were vicious. (28) Thus having bathed Govinda, the master of the cows and the cowherd community was he [Indra] permitted to take leave and returned he to heaven surrounded by the gods and the others.'
* The specific "solitary place" where Indra approached S'rî Krishna is mentioned by the sage S'rî Vais'ampâyana in the Hari-vams'a (Vishnu-parva 19.3): sa dadars'opavishtham vai govardhana-s'ilâ-tale. "He saw Him [Krishna] sitting at the base of Govardhana Hill".
Krishna Rescues Nanda Mahârâja from the Abode of Varuna
(1) The son of Vyâsa said: 'Having fasted the eleventh day [of the lunar fortnight] and worshiped the Maintainer of All [Janârdana], entered Nanda the twelfth day the water of the Yamunâ for a bath. (2) A darkminded servant of Varuna seized him and lead him away who had neglected the rule that to enter the water during the night was of a godless timing. (3) O King, not seeing him called the gopas out loudly 'o Krishna, o Râma!' upon which the Supreme Lord finding out that the father had been taken away of Him, the Almighty who makes His people fearless, following went to where Varuna was. (4) When he saw that the Lord of the Senses had arrived did he, the presiding godhead of that region [of the waters], elaborately honor Him greatly being pleased to have Him present.
(5) S'rî Varuna said: 'Today I may experience the true wealth of the success of my physical presence, o Lord, since those who earned the privilige to serve Your lotusfeet have achieved the transcendence of their material life. (6) My obeisances unto You the Supreme Personality of Godhead, the Absolute Truth and Soul Supreme who brought about the creation of this world and upon whom mâyâ has no influence. (7) That ignorant servant of mine was a fool not knowing his duty [*] when he brought to me this one who is Your father, I beg Your pardon, Your goodness. (8) Even to me o Krishna, o You who sees everything, please, be of mercy, o Govinda; to You, so full of care for Your parents, belongs definitely this one that is Your father.'
(9) S'rî S'uka said: 'Thus satisfied took Krishna, the Supreme Lord and Controller of all Controllers, His father with Him and went He to His relatives whom He brought great pleasure. (10) Nanda who had never before met with the mighty opulence of the lord of the realm [of the waters] or witnessed the obeisances they [Varuna and his followers] offered Krishna, spoke amazed to his friends and relatives. (11) They, the gopas, listening eagerly, o King, with Him as their Controller thought: 'Maybe He's preparing us the grace of taking us to His transcendental abode!'
(12) He, the Supreme Lord from His side, as the Seer of All understanding their dream of perfection, compassionately thought this: (13) 'For certain are the people in this world, who in oblivion with the desire of their activities wander between higher and lower ends, not aware of their proper destination.'
(14-15) With this consideration showed the Supreme Lord Hari in great compassion the gopas His own abode beyond the darkness of matter: the true unlimited spiritual knowing that is the light [see brahma-jyoti] of the eternal absolute which indeed is seen by the sages who in trance are removed from the material qualities. (16) They were by Krishna brought to and submerged in the lake of the One Spirit [brahma-hrada] and lifted out saw they the abode of the Absolute Truth the way it before was seen by Akrûra [3.1: 32, 10.38 & 10.40]. (17) Nanda and the rest were upon that vision overwhelmed by supreme bliss and were most suprised to see Krishna there being praised with vedic hymns.'
Footnote:
* Prabhupâda's pupils comment to the precise execution of ekâdas'î fasting matters and auspicious times of bathing: 'Of course, Varuna's servant should have been aware of these technical details, which are meant for strict followers of the Vedic rituals.'
The Râsa Play: Krishna Meets and Escapes the Gopîs at Night
(1) The son of Vyâsa said: 'Even though He was the Supreme Lord, decided He, resorting to His inner potency [see yoga-mâyâ], to enjoy those nights in autumn when the jasmine flowers are blossoming. (2) At the time painted the king of the stars [the moon] with his hands the face of the east red thus giving comfort to all who longed for him, just like a lover approaching his beloved ends the grief when he after a long time is seen again. (3) Seeing how the kumuda lotuses opened to his full round face that, alike the face with fresh kunkuma of the goddess of fortune, with its light reddened the forest, played He, colored by the gentle rays of that light, His flute sweetly enchanting the eyes of charm [of the gopîs]. (4) Hearing that song aroused Cupid with the women of Vraja and with their minds seized by Krishna went each of them unknown to the others, with earrings swinging in the haste, to where He, their boyfriend, was. (5) Some left in the middle of milking the cows, some abandoned in their eagerness the milk they had on the stove while others went without taking the cake out of the oven. (6-7) Some put aside the children they were feeding milk and dressed up forgetting the service to their husbands, some left in the middle of having their dinner, some oiled, painted themselves and made up their eyes while others went to Krishna with their clothes and ornaments in disarray. (8) They, checked by their husbands, fathers, brothers and other relatives did, enchanted by Govinda with their hearts stolen, not turn back [to their duties]. (9) Some gopîs who didn't manage to get away, staying home closed their eyes and meditated connected in that love [see footnote* and 10.1: 62 & 63]. (10-11) The intolerable, intense agony of being separated from their Beloved removed all the bad minding while the good of them was reduced to zero because of the joy obtained in meditating the embrace of the Infallible One. Even though He was the Supreme Soul thought they Him to be their paramour, but nevertheless getting His direct association gave they, with their bonds cut, immediately up their existence the way it is determined by the material qualities.'
(12) S'rî Parîkchit said: 'They knew Krishna only as their beloved but not as the Absolute Truth, o sage, how could there for them being so mindful of the material affair be the ending of the mighty current of the gunas?'
(13) S'rî S'uka said: 'About this I spoke to you before [in 3.2: 19 and in 7.1: 16-33]: when the king of Cedi [S'is'upâla] could attain perfection even hating the Lord of the Senses, what then would it be for those who are dear to Him, the Lord in the Beyond? (14) For the purpose of humanity its highest benefit, o King, is there the personal appearance of the Supreme, Imperishable, Inscrutable Lord who, being free from the modes, is the Controller of the Modes. (15) They who constantly exhibit lust, anger, fear, affection, unity and goodwill with the Lord are sure to achieve absorption in Him. (16) You shouldn't be astonished by this in regard to the Supreme Personality Unborn for He is the master of all masters of yoga by whom this world finds liberation. (17) When the Supreme Lord saw the girls of Vraja arriving near Him spoke He, the best of all speakers, with a wealth of words that bewildered them. (18) The Supreme Lord said: 'Be welcome all of you, o fortunate ladies, what can I do to please you? Please tell Me whether Vraja is all right and for what reason you came here. (19) This night is full of creatures fearsome in appearance, so please return to Vraja o slender girls, you women shouldn't hang around here. (20) Undoubtedly it is so that your mothers, fathers, sons, brothers and husbands looking for you can't find you; don't give rise to anxity with your kin. (21-22) You've seen Râka (the goddess of the day of the full moon) resplendent by her moonlight, you've seen the forest full of flowers even more pleasurable by the breeze blowing from the Yamunâ that plays through the leaves of the trees. Go now, without delay, back to the cowherd village, you must serve your husbands, o chaste ones, the calves and the children are crying for you to give them milk. (23) Or else, if you have come with your hearts overtaken by your love for Me, is that indeed laudable of you since all living beings have affection for Me. (24) For women it indeed is the highest dharma to be diligently of service to her husband, to be simple and honest towards the relatives and to take good care of her family. (25) Provided he didn't fall [from his belief or being unfaithful] should a husband bad-hearted, unfortunate, old, retarded, sickly and poor even by women who desire heaven not be rejected [see also 9.14: 37 and B.G. 1: 40]. (26) To be astray weak in adultery is for a woman of class in all cases something contemptible: it harms the reputation, creates fear, and gives trouble. (27) By listening, being in the presence [of the deity and the devotees], by meditation and by subsequent chanting is one of love for Me; not so much with being physically close to Me; therefore please return to your homes [see also 10.23: 33].'
(28) S'rî S'uka said: 'The gopîs thus hearing the words of Govinda unpleasant to them felt, dejected of being disappointed in their strong desires, an anxiety hard to overcome. (29) Letting their faces hang down in sorrow and their bimba-red lips dry up sighing, stood they scratching the ground and bore they, with their tears spoiling their make-up and washing away the kunkuma on their breasts, silently the burden of their great distress. (30) With their Beloved not so loving at all addressing them to the contrary, while they for His sake had desisted from all their material desires, wiped they their tears arresting their crying and said they next with their voices choked up in the attachment in agony something back to Him. (31) The beautiful gopîs said: 'Your good self, o Mighty One, shouldn't speak so harshly renouncing all sorts of sensual pleasure; please reciprocate with our devotion at Your feet, do not play so hard-to-get rejecting us, be just like the Godhead, the Original Personality who reciprocates with those who desire liberation. (32) O dearest, You as the Knower of the Dharma thus spoke of the duty of women which would be her loyalty to husband, children and relatives, so be it, but isn't it so that You, o Lord, are the real object of this instruction; You, the Godhead most dear who for all embodied beings are the closest relative in being the soul? (33) The experts indeed give evidence of the attraction to You who eternally endears them as their very own Self, so what therefore of our husbands, children and relatives who give us trouble? Have mercy with us, o Supreme Controller, do not cut the hopes for You down that we entertained for so long, o Lotus-eyed One. (34) With ease You stole our minds, which were absorbed in our households, as well as our hands that were busy in household duties; our feet will not move one step away from Your feet - how can we go back to Vraja, what then should we do instead? (35) Please, o Dearest, pour the flood of the nectar of Your smiling glances and melodious songs rising from Your lips, over the fire within our hearts; otherwise will we with meditation place our bodies in the fire that burns of separation and go for the abode of Your feet, o Friend. (36) O You with Your lotus-like eyes, for the goddess of fortune is it a festival to be at the base of Your feet that, at times held dear by the people dwelling in the forest, we now will touch and from that moment on will we, filled by Your joy, for sure never be able to stand in the direct presence of any other man! (37) Like the goddess, who together even with Tulasî-devî desiring the dust of the lotusfeet, has obtained her position at Your bosom and for whose glance upon them, as it is, the others of enlightenment do endeavor to serve as servants, do we likewise also seek the dust of Your feet. (38) Therefore be of mercy with us, o Vanquisher of all Distress, Your feet we approached renouncing our homes in the hope to worship You, with Your beautiful smiles and glances for which our hearts have burned with an intense desire; o gem of all people, please allow us to serve. (39) Seeing Your hair around Your face, Your earrings, the beauty of Your cheeks and the nectar of Your lips smiling, the glances that make one fearless, the two of Your mighty arms and looking at Your chest, the only source of pleasure for the goddess, we are delivered as Your servants. (40) What woman within the three worlds, o dearest, would not be completely bewildered by the melody lines of the songs You draw from Your flute and then not deviate in civil conduct upon seeing this grace of the three worlds, this beautiful form of which (even) the cows, the birds, the trees and the deer carry a thrill of joy. (41) You, just as the Godhead, the Original Personality, protecting all gods and worlds, have taken birth as the Godhead, the evident remover of the fear and distress of the people of Vraja, therefore kindly place, o Friend of the Distressed, Your lotuslike hand on the burning breasts and heads of Your maidservants.'
(42) S'rî S'uka said: 'Having heard the gopîs' despondent words laughed full of mercy the Lord of all the Lords of Yoga who had been satisfied despite of His ever being satisfied within. (43) With them all together was He as splendid as the deerlike spotted moon surrounded by the stars, and made He as the Infallible Lord so magnanimous in His glances and proofs of affection their faces blossom with His broad smiles that beamed His jasmine-like teeth. (44) Being sung and singing Himself as the commander of hundreds of women wore He the five-colored [Vaijayantî] garland by which He beautified the forest in which He moved about. (45-46) Together with the gopîs He arrived at the river bank that, served by the waves, was cool with its sand and was pleasant of the fragrance of the lotuses carried by the wind. With the Vraja beauties stirring up Cupid took He pleasure in throwing His arms around them in embraces and that way touching their hair, belts, thighs and breasts with His hands, playfully stroking them with His fingernails and glancing at them, chatted He with them and laughed He. (47) This way receiving from Krishna, the Supreme Personality of Godhead, the special attention of the Greater Soul, considered they themselves, growing proud, the best of all women on earth indeed. (48) Observing that they due to their fortune were in an intoxicated state of false pride, disappeared, by way of His grace, Lord Kes'ava from the spot with the purpose of bringing that pride down.'
Footnote:
* The different types of gopîs suggested here are also mentioned in the Padma Purâna:
gopyas tu s'rutayo jñeyâ
rishi-jâ gopa-kanyakâh
deva-kanyâs' ca râjendra
na mânushyâh kathañcana
'It is understood that some of the gopîs are personified Vedic literatures (s'ruti-cârî),while others are reborn sages (rishi-cârî), daughters of cowherds (gopa-kanyâs), or demigod maidens (deva-kanyâs). But by no means, my dear King, are any of them ordinary humans.' There is also mention of sâdhana-siddhas and nitya-siddhas: those perfect of spiritual discipline and those born that way.
The Gopîs Search for Krishna Gone with Râdhâ
(1) S'rî S'uka said: 'When the Supreme Lord so suddenly disappeared were the young ladies of Vraja as sorry not to see Him as she-elephants missing their bull. (2) The smitten ones who in their hearts were overwhelmed by the movements, affectionate smiles, playful glances, charming talks and other games of enticement of the husband of Ramâ, enacted absorbed in Him each of those wonderful activities. (3) The dear ones lost in the movements, smiles, beholding, talking and so on of their Beloved - who factually thus was speaking through the women their bodies - doing so intimated intoxicated by Krishna's ways: 'He's all in me!' (4) So all together singing out aloud about Him, searched they like mad hither and thither in the forest and inquired they with the trees for the Original Personality present alike the sky inside and outside: (5) 'O as'vattha [holy fig tree], o plaksha [waved-leaf fig tree], o nyagrodha [banyan], have you seen the son of Nanda, who has gone away after He with His loving smiles and glances stole our minds? (6) O kurabaka [red amaranth], as'oka, nâga, punnâga and campaka, did you see the younger brother of Balarâma pass here who with His smile removes the pride of each girl too haughty? (7) O sweet tulsî, loving Govinda's feet so much, have you seen our dearest Acyuta who carries you with swarms of bees around Him? (8) O mâlati, jâti, yûthikâ and mallikâ jasmine, have you seen Mâdhava pass by, with His touch giving you pleasure? (9) O cûta [mango creeper], priyâla, jambu [jackfruit], âsana, o kovidâra [mountain ebony], rose-apple, arka, bel-fruit, bakula [mimosa], and âmra [mango tree]; o kadamba and nîpa and who else of you who for the sake of others live here near the bank of the Yamunâ, please be so kind to tell us, bewildered of mind, the path that Krishna took. (10) O earth, what austerity is it that you have performed to have been touched by Kes'ava's feet with a joy that made your bodily hair [her grasses and such] stand on end? Or do you maybe owe your beauty to the feet of Vâmanadeva [see 8.18-22] or because you were trodden and embraced by the body of Varâha [3.13]? (11) O deer-wife, o friend, have you encountered Acyuta with His Beloved here, with His limbs giving pleasure to your eyes; there's the fragrance in the air of the Master of the Gopîs His garland colored by the kunkuma of being in touch with the breasts of His Girlfriend. (12) O trees, when Râma's younger brother walked by, with His arm placed on the shoulder of His sweetheart, holding a lotus and with the tulsî-flowers swarming with bees following blindly of intoxication - did He with His loving glances acknowledge your bowing down? (13) Let's ask these creepers, even though they embrace the arms of their master tree; they sure must have noticed the touch of His fingernails, just see how their skins erupt with joy!'
(14) The gopîs thus speaking madly got, distraught in their search for Krishna, fully immersed in Him, with indeed each of them acting out the games of their Lord of Fortune. (15) One of them as Krishna drank with another one as Pûtanâ like an infant from her breast, while another acting for the cart was kicked over by the foot of another gopî crying [see chapters 10.6 and 7]. (16) One gopî acting for Krishna was carried away by another gopî imitating a daitya [Trinâvarta, see 10.7] while yet another one crawling about was tinkling with her anklebells as she dragged her feet. (17) Two as Krishna and Râma and some acting like the gopas killed one doing Vatsâsura while another one with one more did Bakâsura [see 10.11]. (18) Just like Krishna calling for the cows far away was one, who playing in imitation vibrated a flute, by the other gopîs praised with 'Good so!' (19) One of them walked about with her arm placed over a shoulder and declared: 'Look, I am Him, moving so graciously!' and was thus keeping her mind on Him. (20) 'don't you fear that wind and rain, your deliverance has been arranged by Me' thus spoke one with one hand managing to lift up her upper garment [like it was Govardhana Hill, see: 10.25]. (21) O master of men, one that climbed on top of another one declared with her foot on her head: 'O wicked snake, go away, I have taken birth as the one to chastise the envious!' [see 10.16] (22) Then one said: 'O gopas, see the forest fire so fierce; quickly close your eyes, I'll arrange for your protection as easy as that!' (23) One slender gopî tied up by another gopî with a flower garland said: 'There You are, I bind You to the mortar, You potbreaker and butterthief!' and with that spoken covered one her face and beautiful eyes pretending to be afraid.
(24) This way asking around in Vrindâvana with the trees and the creepers saw they at one spot in the forest the Supreme Soul His footprints: (25) 'Indeed these are clearly the footprints of the son of Nanda as evidenced by the flag, the lotus, the thunderbolt, the barleycorn and the elephant goad [see footnote*]. (26) Tracing out His path by the various footprints noticed the girls to their dismay the thoroughly intermingled footprints of one of them upon which they said: (27) 'And to whom of us belong these footprints going with the son of Nanda; over whose shoulder has He as a bull with a she-elephant placed His arm? (28) He sure must have been perfectly venerated [ârâdhitah, see Râdhâ] as the Supreme One Lord and Controller by Her since Govinda being pleased, has turned us down and taken Her separate. (29) O girls, how sacred are the particles of dust of Govinda's lotusfeet that by Brahmâ, S'iva and Ramâdevî [Lakshmî] are taken on their heads to dispel the sins. (30) For us are these footprints of Her more then unsettling because who of us gopîs was taken aside to enjoy Acyuta's lips in seclusion? Look, here we don't see Her feet, the blades of grass and sprouts must have hurt the soles of Her tender feet so that Her Love lifted His Sweetheart up. (31) Carrying His sweetheart pressed the footprints much deeper, just see o gopîs, how, burdened by the weight, our so intelligent object of desire Krishna has placed His girlfriend down to pick some flowers. (32) And see these half footprints here; to gather flowers for His Sweetheart made the Beloved this imprint standing on His toes. (33) Further to arrange the design of Her hair sat the affectionate one with His longing girl down precisely here in order to make for His Beloved from the flowers a crown.'
(34) [S'rî S'uka said:] 'He, even though He by the Soul was perfectly contented and in Himself complete, had a good time with Her and thus demonstrated the state of being fallen typical for people in love, as also the self-centered of its femininity. (35-36) This way thus showing for which gopî Krishna had abandoned the other women, the other gopîs who completely bewildered wandered in the forest, thought She therefrom of Herself: 'With Me as the best of all women, is He, rejecting the gopîs that are lead by lust, accepting Me as His Beloved!'
(37) Going then to that spot in the forest said She, getting proud, to Krishna: 'I cannot move on, please carry Me to wherever You want'.
(38) Thus addressed said He to His Beloved: 'Climb on my back' and with these words Krishna disappeared to the pain of His consort.
(39) 'O Master, o Lover, o Dearest, where are You, where are You? O mighty armed One, please My friend show Yourself to Me, Your wretched maidservant!'
(40) S'rî S'uka said: 'The gopîs not far away following the trail of the Supreme Lord discovered their unhappy friend in a state of being bewildered about Her separation from Her Beloved. (41) To their utter amazement heard they Her saying that She had received Mâdhava's respect but that He also because of Her being demanding had let Her down. (42) They thereupon entered as far as the light of the moon permitted into the forest, but finding themselves in the dark desisted the women. (43) Absorbed in Him, discussing Him, imitating Him and filled with His presence simply singing His qualities they no longer remembered their homes [see also 7.5: 23-24]. (44) Turning back to the bank of the Yamunâ meditated they, all singing together, on Krishna, eagerly awaiting His arrival.'
Footnote:
* In the Skanda Purâna is found an explanation of these [in total nineteen] marks: 'At the base of the large toe on His right foot, the unborn Lord carries the mark of a disc, which cuts down the six [mental] enemies of His devotees. At the bottom of the middle toe of that same foot Lord Acyuta has a lotus flower, which increases the greed for Him in the minds of the beelike devotees who meditate on His feet. At the base of His small toe is a thunderbolt, which smashes the mountains of His devotees' reactions to past sins, and in the middle of His heel is the mark of an elephant goad, which brings the elephants of His devotees' minds under control. The joint of His right large toe bears the mark of a barleycorn, representing all kinds of enjoyable opulences. A thunderbolt is found on the right side of His right foot, and an elephant goad below that.' see the Vedabase of 10.30: 25 for further info.
The Songs of the Gopîs in Separation
(1) The gopîs said: 'By Your birth is the land of Vraja more and more glorious and does the goddess of fortune reside there perpetually; indeed o Beloved, may You be seen in all directions, You for whom Your devotees sustain their life airs in search of You. (2) Not being here, o Finest of Grace, do You, with the beauty of Your glance - which excels the exquisite beauty of the heart of the lotus that so perfectly grew in the pond of autumn - kill us, the maidservants who gave themselves to You without expecting anything in return, o Lord of Love; isn't that murder? (3) Time and again, o Greatest Personality, have we by You been protected from all the fearsome: from perishing by the water [of Kâliya, 10.16], from the demon [Agha, 10.12], from the rains, the storm and thunderbolts [of Indra, 10.25] and from the bull and the son of Maya [the incidents with Arishthâsura and Vyomâsura which S'uka discusses later]. (4) O Friend, indeed are You who arose in the dynasty of Your devotees [the Sâtvatas] not the son of the gopî [Yas'odâ]; Your Lordship art the seer, the inner consciousness of all embodied beings, o You who appeared on the request of Brahmâ [thus called Vikhanasâ, 'the one who digs up', see 3.8: 16 and 10.14] who was praying for the protection of the universe. (5) You who took the hand of the goddess, o best of the Vrishnis, brought fearlessness to those who in the fear of their material existence approached Your feet; please, o Lover fulfilling the desires, place Your lotuslike hand on our heads. (6) O Destroyer of the suffering of the inhabitants of Vraja, o Hero of the women who by His own smile defeats the false smiles of the people, please accept, o Friend, us, Your eternal maidservants; please show Your beautiful lotus face. (7) You who of the embodied surrendered to You remove the sins, who is after the grazers, who art the abode of the goddess, who placed His feet on the hoods of the serpent, please put Your lotus feet on our breasts and banish the lust in our hearts. (8) O You with Your lotus eyes, of Your sweet charming voice and words so attractive to the intelligent, are these maidservants, o Hero, losing their minds; please restore us to life with the nectar of Your lips. (9) Your sweet talks as described by the great thinkers do, driving away all sins, bring the wretched back to life and give, charged with spiritual power, upon being heard the spiritual benefit; o how beneficent are the persons who with song spread those talks all over the world [*].
(10) We are happy to meditate Your affectionate smiles of divine love, Your glances and pastimes, but the conversations in secret, which go to the heart, o deceiver, disturb our minds! (11) When You leave Vraja to herd the animals, o Master, are we pained, feeling uncomfortable within, o Lover, thinking of the husks, grasses and sprouting plants sharp to Your feet that are more beautiful, o Master, than a lotus. (12) At the end of the day showing Your bluish black locks and lotus face covered thick with dust, do You time and again bring Cupid to our minds, o Hero. (13) Fulfilling the desires of those who bow down, being worshiped by the one born on the lotus [Brahmâ], being the ornament of the earth and the object proper to meditate upon in times of distress, are the lotus feet giving the highest satisfaction; so please o Lover, o Remover of the Anxiety, place Your feet upon our breasts. (14) By the vibrations of Your flute increases the happiness of love and is the grief destroyed; abundantly kissed [by You] are the attachments to other persons forgotten - please, o hero, distribute to us the nectar of Your lips! (15) When You go to the forest during the day becomes to those who do not see Your curling locks of hair and Your beautiful face, a single moment like an eon; and how foolish is, to the ones who were granted the vision, he [Brahmâ] who created the eyelids! (16) Completely neglecting our husbands, children, ancestors, brothers and other relatives sought we Your presence o Acyuta, You who know the reasons for our movements; o cheater, how could You abandon the women bewildered by the clear sound of Your flute in the night! (17) Privately chatting finding the lust rising in our hearts, seeing Your smiling face and loving glances and Your broad chest that is the abode of the goddess, have our minds, madly craving, over and over been bewildered by You. (18) Your so tender lotus feet we place, o love, gently on our breasts afraid that the forest You roam might be rough to them; we, who consider Your Lordship our very life, are with our minds fluttering concerned for them not to suffer any harm from small pebbles and so.' [see further the S'ikshâshthaka]
Footnote:
* The pupils of Prabhupâda here refer to the following story: 'King Pratâparudra recited this verse to S'rî Caitanya Mahâprabhu during Lord Jagannâtha's Ratha-yâtrâ festival. While the Lord was resting in a garden, King Pratâparudra humbly entered and began massaging His legs and lotus feet. Then the King recited the Thirty-first Chapter of the Tenth Canto of the S'rîmad-Bhâgavatam, the songs of the gopîs. The Caitanya-caritâmrita relates that when Lord Caitanya heard this verse, beginning tava kathâmritam, He immediately arose in ecstatic love and embraced King Pratâparudra. The incident is described in detail in the Caitanya-caritâmrita (Madhya 14.4 - 18), and in his edition S'rîla Prabhupâda has given extensive commentary on it.'
Krishna Returns to the Gopîs
(1) S'rî S'uka said: 'Thus the gopîs went on singing and speaking, crying endearingly out aloud, hankering, o King, for the audience of Krishna. (2) The son of Vasudeva [or S'auri, 'the Son of the Hero'], the Bewilderer of [Cupid] the bewilderer of the mind, appeared directly before them smiling with His lotuslike face, wearing a yellow garment and a garland. (3) To see Him, their dearest, returned, opened the girls full of affection their eyes wide open and stood they all at the same time up as if life had returned to their bodies. (4) One of them joyfully seized the hand of S'auri with her folded palms while another one put His arm, adorned with sandalwood paste, around her shoulder. (5) A slender one with her hands joined took the remnants of the bethel He had chewed and another one took His lotusfeet and placed them on her burning breasts. (6) One, with frowning eyebrows biting her lips was, beside herself in her love of God, agitated throwing sidelong looks like she would do something to Him. (7) Another one [said to be Râdhâ] with staring eyes relishing His lotus face could, although having the full taste, just like saints meditating on His feet, not get enough. (8) One of them, placed Him through the openings of her eyes in her heart and kept on embracing Him there with her eyes closed, while her hairs stood on end being drowned in ecstasy as if she was a yogi. [*] (9) All of them enjoying a supreme jubilation at the sight of Kes'ava gave up the distress of their separation, just like people in general do when they meet with a spiritually enlightened person. (10) In the midst of them, who were fully relieved of their sorrow, appeared Acyuta, the Supreme Lord, even more brilliant, my dearest, like the Original Personality surrounded by all His transcendental potencies. (11-12) The Almighty One taking them with Him arrived at the soft sandbanks of the Yamunâ that the auspicious river had collected by the hands of her waves. There the kunda and mandâra flowers with their bees bloomed fragrant in the autumnal breeze while the moon, plentifully shining, with its rays dispelled the dark of night. (13) By the ecstasy of seeing Him was the pain of the desires in their heart driven away; they attained the ultimate fulfillment of their souls as is revealed by the scriptures in arranging a seat for their dear friend with their shawls that were smeared by the kunkuma of their breasts [see also 10.87: 23]. (14) He, the Supreme Lord and Controller, for whom the masters of Yoga arrange a seat in their hearts, seated there resplendently was, present in the assembly of the gopîs thus exhibiting His personal form, worshiped as the exclusive reservoir of all beauty and opulence in the three worlds. (15) Honoring Him, the inciter of Cupid, with smiles, with playful glances, sporting their eyebrows and massaging the feet and hands upon their laps, offered they their praise, but still being somewhat incensed they addressed Him. (16) The fine gopîs said: 'Some answer to the love of those who respect them, some show respect [to the ones of action] while that is not the case and some are of no love for any of the two; please o dearest, tell us how it factually is.'
(17) The Supreme Lord said: 'Those who as friends mutually reciprocate exclusively for their own sake, are in that endeavor indeed not to the principle, not of true friendship; they are only after their own self-interest. (18) They who devout are of mercy with those who do not reciprocate, the way e.g. one's parents are, are faultless to the principle in this and of real friendship, o slender girls. (19) Some are sure not even to answer to the love of the devout; what indeed should one say of those who do not reciprocate, of the [spiritually] self-satisfied, of the ones who have all their desires fulfilled, of the ingrates and of those who are inimical towards the venerable? (20) I then my friends, do not always reciprocate with those who are of worship so that their [- and your -] propensity is motivated and there with them, like with a poor man who is most afraid of losing his acquired wealth, is no thought of anything else [see also B.G. : 4.11 and 10.29: 27]. (21) Thus with your for My sake defying of what the people, the scriptures and your relatives say vanished I, My dear girls, actually reciprocating indeed with Your compliance unto Me [**]; you should therefore not grumble about your Beloved, My dear ones. (22) Not even living as long as a god in heaven am I able to repay you who so free from deceit are worshiping Me; let that cutting with the difficult to overcome chains of your household lives be returned [be rewarded] by its own virtue.'
Footnotes:
* S'rîla Vis'vanâtha Cakravartî Thhâkura states that the seven gopîs mentioned so far in this chapter are the first seven of the eight principal gopîs of which the S'rî Vaishnava-toshanî in a verse gives the names as being Candrâvalî, S'yâmalâ, S'aibyâ, Padmâ, S'rî Râdhâ, Lalitâ and Vis'âkhâ. The eighth is understood to be Bhadrâ. The Skanda Purâna declares these eight gopîs to be the principal ones among the three billion gopîs and Râdhâ is, as confirmed in the Padma Purâna, Brihad-gautamîya-tantra and the Rig-paris'ishtha, the Lord's most beloved one.
** In fact is intermitted reinforcement as practiced by Krishna so evanescent here, giving the strongest bond so confirms modern behavioral science; and s0 are there with all His religions everywhere in the world days of materially motivated work where we do not see Him, as He vanishes to the background, and days of prayer where we do meet with Him.
The Râsa Dance
(1) S'rî S'uka said: 'The gopîs, thus hearing the most charming words of the Supreme Lord gave, with their eager hearts fulfilled by [their touching] His limbs, up on the [cherished] distress of their having been deserted. (2) Right there engaged Govinda in a dance [a râsa, or sport] in which the faithful jewels among women satisfied joined in linking their arms together.
(3-4) The festive play commenced with the gopîs in a circle that was decorated with, in their midst, Krishna, the Controller of the Mystic Union, who held the women, two by two present beside Him, by their necks. At that moment was the sky crowded by hundreds of celestial carriers belonging to the denizens of heaven and their wives whose minds were carried away in the eagerness of their respect. (5) Kettledrums then resounded and a rain of flowers fell down while the chief singers of heaven with their wives sang of His immaculate glories. (6) In the circle of the dance there was a great rumor of the bracelets, ankle and waist bells of the women being together with their Beloved. (7) The Supreme Lord, the son of Devakî, there with them appeared as handsomely splendid as an exquisite [blue] sapphire in the midst of golden ornaments. (8) The way they placed their feet, by the gestures of their hands, their smiles and playful eyebrows and their bending waists; by their moving breasts, their clothes, their earrings on their necks and their perspiring faces; with the braids of their hair, their belts tied tight and their singing about Him, shone they in the role of Krishna's consorts as streaks of lightening amidst the clouds. (9) Loudly sang they by whose song the entire universe is pervaded with their colored throats, dancing joyfully, delighting in their dedication to the touch of Krishna. (10) One gopî together with Krishna raising [her voice relative to His] in pure tones of close harmony was praised by Him who pleased exclaimed: 'excellent, excellent!' and another one who vibrated along with a special metre He gave a lot of special attention. (11) A certain gopî [Râdhâ probably], with her bracelets and flowers slipping, stood fatigued by the dance aside and grasped with her arm the shoulder of the Master of the Ceremony ['He who holds the club']. (12) Somewhere else placed one Krishna's arm, that was as fragrant as a blue lotus, upon her shoulder and smelling the sandalwood kissed she it with her hairs standing on end. (13) Some other one beautiful with the glittering of her, from the dancing, shaking earrings placed her cheek next to His and was given the bethel He had chewed. (14) One of them who with Krishna standing at her side was dancing and singing with tinkling ankle and waistbells, feeling tired placed Acyuta's auspicious lotushand on her breasts. (15) The gopîs with His arms around their necks having attained the Infallible Lord, the Exclusive Lover of the Goddess of Fortune, as their lover, delighted in singing about Him. (16) With the lotus flowers behind their ears, the locks of their hair decorating their cheeks, the beauty of their perspiring faces and the reverberation of the harmonious sounds of their armlets and bells, danced the gopîs, with the flowers braided in their hair scattered, to the hum of the bees together with the Supreme Lord in the arena of the dance. (17) He, the Master of the Goddess of Fortune, thus with embraces, touches of His hand, affectionate glances and broad playful smiles enjoyed the young women of Vraja just like a boy does playing with His own reflection. (18) From the bodily contact with Him overflowing in their senses was it for the Vraja ladies not easy or possible to keep their hair, dresses and the cloths covering their breasts in good order so that their flower garlands and decorations were in disarray, o best of the Kurus. (19) Seeing Krishna playing became the goddesses hovering in the sky entranced and restless of amorous desires and fell the moon and his followers [the stars] in amazement. (20) Expanding Himself to as many [appearances] as there were cowherd women present enjoyed He, though being the self-satisfied Supreme Lord, His Selves playing with them. (21) Of them, fatigued of the pleasure of the romance, wiped He in loving compassion the faces, my best, with His most soothing hand. (22) Greatly pleased by the touch of His fingernails sang the gopîs of the exploits of their Hero, honoring Him with the nectarean beauty of their smiles, glances, cheeks and locks of hair, shining golden in the effulgence of their earrings.
(23) With His garland crushed and smeared by the kunkuma of their breasts, entered He, as the leader of the Gandharvas accompanied by the swiftly following bees, being tired, in order to dispel the fatigue, the water not unlike a bull-elephant does with his wives having broken the irrigation dikes [or the normal rules of conduct]. (24) In the water was He from all sides splashed by the girls eyeing Him with love and laughter, my best, and being worshiped from the heavenly carriers with a rain of flowers reveled He, who is personally always pleased within, there in playing like the king of the elephants [see also 8.3]. (25) Just like an elephant dripping rut with his wives He then passed, surrounded by the lot of His bees and women, through a grove reaching the Yamunâ that everywhere was filled with the fragrance carried by the wind from the flowers in the water and on the land. (26) In this manner spent He, the Truth of all Desire, with His many adoring girlfriends the night that was so bright of the moonlight. Thereby manifested He within Himself all the romantic gestures in enjoying all those autumn nights that are so very inspiring to poetic descriptions of transcendental moods [or rasas].'
(27-28) S'rî Parîkchit said: 'To establish the dharma and to subdue the ones defiant, descended indeed He, the Supreme Lord, the Controller of the Universe with His plenary portion [Balarâma]. How could He, the original speaker, executor and protector of the codes of moral conduct, behave so to the contrary o brahmin, in touching the wives of others? (29) What did He, so self-satisfied, have in mind with this assuredly contemptible performance, o best of the vowed, please dispel our doubt about this.'
(30) S'rî S'uka said: 'The transgression of dharma and thoughtlessness, as can be observed with spiritual authorities, does not mean they are at fault. They are much like an all-consuming fire [which is not affected by what it consumes]. (31) Someone not in control [with himself] most certainly mustn't even think of ever doing a thing like this; such a one, acting out of foolishness, would find his destruction as good as anybody else but Rudra would with [drinking] the poison from the ocean [see 8.7]. (32) True are the words of the ones in control [with the Lord, with themselves] and what they do should by people of intelligence [only] in some cases be taken as an example to follow, namely in those cases in which that what they do is in accord with that what they said [see also B.G. e.g. 3: 6-7, 3: 42, 5: 7]. (33) As good as, my best, there for those whose acts are egoless is no advantage to be found with what they in their piety do, will they neither suffer any disadvantage when they act contrary to the expectations. (34) How then can we in connection with the Controller of those who are controlled - all the created beings, animals, human beings and denizens of heaven - speak of right or wrong? (35) The sages, whose bondage of karma by serving the dust of the lotusfeet has all been washed away, are satisfied by the power of yoga and act freely, they, on His account, never get entangled; in what sense could one speak of a state of bondage with those who according His will have accepted bodies of a transcendental nature? [see vapu]. (36) He who within the gopîs and their husbands, indeed within all embodied beings, lives as the Supreme Witness, has assumed His form to sport in this world. (37) Assuming a humanlike body to show His mercy to His devotees, does He engage in pastimes about which one hearing becomes dedicated to Him [see also 1.7: 10]. (38) Even though the cowherd men of Vraja were bewildered by the power of His mâyâ were they not jealous with Krishna; they all assumed that their wives stood by their side. . (39) Even though they didn't want to went the gopîs, the sweethearts of the Supreme Lord, on Krishna's advise home after that [endless] night of Brahmâ had passed. (40) Anyone who faithfully listens to or gives an account of this pastime of Lord Vishnu with the cowherd girls of Vraja, will obtain the transcendental devotional service of the Supreme Lord, he will quickly become sober and manage to drive away the disease of lust in the heart.'
Sudars'ana Delivered and S'ankhacûda Killed
(1) S'rî S'uka said: 'One day went the gopas eager for God on a trip with bullock carts into the Ambikâ forest. (2) There bathing in the Sarasvatî they worshiped with paraphernalia devout the mighty demigod Pas'upati [S'iva as the lord of the animals] and the goddess Ambikâ [*], o King. (3) With respect donating to all the brahmins cows, gold clothing and grains that mixed with honey tasted sweet prayed they to that occasion: 'devo nah prîyatâm' [may God be pleased with us]. (4) Submitting to strict vows subsisting on water only [see 8.16] stayed the highly blessed Nanda, Sunanda [Nanda's younger brother] and the others that night on the bank of the Sarasvatî. (5) Some giant snake in that vicinity most hungrily happened to go there slithering on his belly and began to swallow Nanda. (6) He, seized by the python, shouted: 'Krishna, o Krishna, my dear boy, save this surrendered soul, this huge serpent is devouring me!' (7) Upon hearing his cries rose the gopas immediately and seized they, perplexed to see what happened, firebrands to attack the snake. (8) Despite of being burned by the torches did the snake not release Nanda but then came the Supreme Lord, the Master of the Devotees and touched him with His foot. (9) And verily was by the divine touch of the Supreme Lord His foot that badness ended and could appearing from the snake's body left behind a by the Vidyâdharas worshiped form [their leader thus] be seen. (10) The Lord of the Senses then questioned that personality who, head down, with his body adorned with a golden necklace, brilliantly shining stood before Him. (11) 'Who might you be so most beautifully shining and wondrous to see? Tell Me what led to this terrible destination of having been forced to assume such a ghastly form [7.13: 11]?'
(12-13) The [erstwhile] serpent said: 'I am Sudars'ana, a certain Vidyâdhara well-known for his opulence and appearance. I used to wander all the directions in my celestial carrier. Vainglorious having laughed at the sages who came forth from Angirâ was I for my sin of deriding them made to assume this ugly form. (14) They so compassionate of nature for sure with their pronouncing the imprecation have prepared me a blessing because thus, after being touched by the foot of the Master of All Worlds, all my viciousness was destroyed. (15) You, the same person who for the surrendered art the Remover of the fear of a material existence, I beg for Your permission [to return to my world], o You who by the touch of Your foot freed me from the curse, o Destroyer of All Distress. (16) I am surrendered to You o Greatest of All Yogis , o Supreme Personality, o Master of the Truthful, please command me o God, o Controller of all Controllers of the Universe. (17) Seeing You I was immediately freed from the punishment of the brahmins, o Acyuta, You whose name being sung instantly purifies all those who may hear it as well as indeed the singer himself; not mentioning even what it means to be touched by Your foot!'
(18) Thus circumambulating offering his obeisances received Sudars'ana permission to leave His presence so that he could go to heaven and was Nanda delivered from his predicament. (19) To witness that personal display of Krishna's power boggled the minds of the men of Vraja. Directly after the incident they finished their vows and turned back to the cowherd village, o King, [on their way] with reverence recounting what had happened.
(20) Some day thereafter [at Gaura-pûrnimâ one says] were Govinda and Râma, whose deeds are so wonderful, in the middle of the night in the forest playing with the girls of Vraja. (21) Their glories were with charm sung by the womenfolk bound in affection to Them whose limbs were finely decorated and smeared next to the garlands and the impeccable clothes they wore. (22) Earlier that evening honored the both of Them the moon risen, the stars, the jasmine buds that with their fragrance intoxicated the bees who were mad thereafter and the breeze transporting the fragrance of the lotuses. (23) The two sang to the mind and ears of all living beings of the happiness, together producing high and low the entire scale of notes available. (24) The gopîs hearing their singing fascinated as they were didn't notice, o ruler of man, how their dresses slipped and their hair and flowers got disheveled. (25) As the two thus to their heart's content were amusing Themselves singing to the point of ecstasy, arrived a servant of Kuvera at the scene named S'ankhacûda ['wealthy-crest']. (26) Right before their eyes, o King, drove he the gathering of women who had Them for their Lords, dauntless under their cries in the northern direction. (27-28) Seeing how the ones belonging to them like a couple of cows were seized by a thief and were crying 'Krishna, o Râma, help us!', sped the two brothers after them. (29) When he saw how the two like Time and Death were approaching got he afraid and left he in his confusion the women behind to run for his life. (30) Govinda eager after his crest jewel pursued him wherever he fled, while Balarâma stayed behind to protect the women. (31) Overtaking him like it was nothing blew He, the Almighty Lord, with His fist in one blow off his crest jewel together with his head. (32) Thus having killed S'ankhacûda took He the shining jewel to His elder brother and handed He, while the gopîs watching, it over to Him satisfied about what He had done.'
Footnote:
* Ambikâ means mother, good woman, a name scripturally associated with the feminine of Ûma and Pârvatî relating to Skanda, S'iva or Rudra, as a term of respect. Ambikâvana is found in the Gujarat province, near the city of Siddhapura. S'rîla Vis'vanâtha Cakravartî Thhâkura here quotes authorities who claim that Ambikâvana situated at the bank of the Sarasvatî river [that does not exist any longer], is found northwest of Mathurâ. Ambikâvana is notable for its deities of S'rî S'iva and his wife, goddess Ûma.
The Gopîs Sing of Krishna as He Wanders in the Forest
(1) S'rî S'uka said: 'The gopîs with Krishna gone to the forest, with their minds running after Him being unhappy, passed their days singing loudly of Krishna's pastimes.
The gopîs sang:
(2-3)
'Putting His left cheek to the left
of His arm places He,
arching His eyebrows the flute
to His lips stopping the holes
with His tender fingers, o gopîs;
where Mukunda so vibrates
follow in the air the women
together with the perfected,
amazed listening to that
embarrassed of having yielded
to the pursuit of their desires
and forget they the distress
they felt in their minds,
as well as their good order.
(4-5)
Oh girls what a wonder
to hear this from Nanda's son,
the giver of joy to people
in trouble, when He with
His brilliant smile and steady streak
of lightning [the S'rîvatsa or the goddess] on His chest
has sounded His flute.
The groups of bulls
kept in the pasture, the deer
and the cows pricking up
their ears at a distance
stop with their mouths full their teeth
from chewing and stand frozen
as if they were
a picture drawn.
(6-7)
When Mukunda, with an arrangement
of [peacock] feathers, [mineral] colors and leaves,
in clothing looking like a wrestler,
with Balarâma and the gopas,
dear gopîs, calls for the cows,
is indeed the flow
of the rivers broken
as they just like us,
slighting their piety,
with their arms of water
have stopped, trembling
of love hankering for
the dust of the lotus feet
brought by the wind.
(8-9)
When He as the Original Person
indeed, calling with His flute
for the cows, to the prowess
of His inexhaustible opulences
elaborately is hailed
by His company, moving around
in the forest and on the hillsides,
do the creepers and the trees then,
rich with flowers and fruits,
by themselves - as if revealing
Vishnu - bow down
heavy with their branches,
while out of love raining down
torrents of sweet sap
with the growth on their bodies
erect enthralled.
(10-11)
When He as the most
attractive to see
raises His flute,
grateful acknowledging
the dear, strong humming
bee swarms intoxicated
by the honeysweet [subtle] fragrance
of the tulsî flowers around
His divine garland, oh then,
do the cranes, swans and other
birds in the lake
with their minds seized by
the charm of the song
come forward to pay
Him homage with closed eyes,
keeping silent with their
minds in control.
(12-13)
O Vraja-devîs, when He,
being together with Balarâma,
for fun wearing a garland
on His head at the mountain side
gives happiness vibrating
on His flute and makes
the whole world joyfully delight,
then does the deck of clouds,
afraid to offend
such a great personality
in return most gentleminded
thundering and raining
flowers upon his Friend,
offer its shade as a shield.
(14-15)
O pious lady [Yas'odâ],
when your son, an expert
in the various cowherd things
and an original in different styles
of playing, places His flute
to His bimba-red lips
to produce His music
so harmonious in tones,
do the controllers of enlightenment
like Indra, S'iva and Brahmâ
hearing that soundscape,
with the learned going first
bow their heads intimidated
within not being able
to ascertain its essence.
(16-17)
When, honored by His flute,
with the diverse flag, thunderbolt,
lotus and elephant goad markings
of His flowerpetal lotusfeet
the soil of Vraja
with His body, moving
with the grace of an elephant,
is relieved from its pain
created by the hooves [of the cows],
do we, by that walk
in the good of His glances
so playful agitated
by Cupid, in our bewilderment,
like trees transfixed,
not know anymore [of the condition]
of our dresses and braids.
(18-19)
When He, with the garland
of the by Him favored fragrance
of tulsî, counts the cows
on a string of colored beads
and, throwing His arm
over the shoulder of a loving
companion, so now and then sings,
do the wives of the black deer,
the doe, just like the gopîs
who gave up their homely aspirations,
approach that ocean
of transcendental qualities to sit
at His side with their hearts stolen
by the sound that Krishna
produces with His flute.
(20-21)
O sinless lady
your darling child,
the son of Nanda,
with a garland made of jasmine
to His attire and surrounded
by the gopas and the cows
having a good time at the Yamunâ,
was, as He played there amusing
His companions, honored by the wind
blowing gently in His favor
with the scent of sandalwood
and, encircled by the different
categories of the lesser divinities [the Upadevas],
presented with gifts and offered praise
with instrumental music and song.
(22-23)
Caring about the cows
of Vraja and to His feet
as the lifter of the mountain [see 10.25]
being worshiped was He,
at the end of the day
collecting the herd of cows
and playing His flute with His companions,
all along the path by the entirety
of the exalted gods so high
in His glories praised;
this moon born from the womb
of Yas'odâ, who came
with a desire to answer
His friends desires,
was even fatigued
a feast for the eyes
with His garland and color
powdered by the dust
that was raised by the hooves.
(24-25)
With His eyes slightly rolling
of intoxication, honoring
His well-wishing friends,
His garland of forest flowers,
His face paled like a jujube plum [a badara],
the soft line of His cheeks
and the beautiful show
of His earrings of gold,
is the sporting Lord of the Yadus
in His beauty just like
an elephant all regal;
like the king of the night [the moon]
at the end of the day
arriving with His joyful face,
drives He away, to prove
the Vraja cows His mercy,
the hard to endure
painful heat of the day.'
(26) S'rî S'uka said: 'Thus o King, did the women of Vraja with their hearts and minds absorbed in Him enjoy the day in high spirits singing about Krishna's pastimes.'
The Bull Arishthâsura defeated and Akrûra Sent by Kamsa.
(1) The son of Vyâsa said: 'Some time later came to the cowherd village the bull demon named Arishtha who had a huge hump. Ripping open the soil with his hooves trembled the earth of his body. (2) Bellowing very loudly and scraping the ground with his hooves, with his tail upward and with the tips of his horns digging the earth and throwing up clods, was he, with glaring eyes, releasing little bits of urine and stool. (3-4) The fearful sight of his sharp horns and his hump, which looked like a mountain with clouds amassing, terrified the gopas and gopîs that much, my best, that the women and the cows untimely in fear lost their fetuses in miscarriages. (5) The animals panicking ran away from the pasture, o King, while the people all [crying] 'Krishna Krishna!' sought Govinda for shelter. (6) The Supreme Lord, seeing how the entire cow community distraught fled in fear, pacified them with the words 'do not fear' and called out to the bull demon: (7) 'You dull-witted bad creature, how dare you in the presence of Me, the chastiser of foul miscreants like you, to frighten these cowherd people and their animals?!'
(8) Acyuta, the Lord, thus speaking slapped His arms to anger Arishtha with the sound of His palms and assumed a posture thereto in which He threw His serpentine arm over a friend's shoulder. (9) And indeed managed He that way to enrage Arishtha who furiously scratched the earth with his hoof and [then] with his tail raised to the clouds attacked Krishna. (10) Pointing his horns straight ahead staring bloodthirsty from the corners of his eyes at Krishna, ran he full speed like a thunderbolt released by Indra. (11) The Supreme Lord though like a rival elephant seized him by the horns and threw him eighteen feet to the back. (12) Warded off he quickly restored to charge again sweating all over while he mindless in his anger breathed heavily. (13) In his attack was he seized by the horns and made to trip by His foot so that he slapped down to the ground like a wet garment. Next was he struck by the Lord with his own horn [broken off] till he fell flat. (14) Vomiting blood, excreting a mass of urine and stool and throwing his legs about went he then in pain rolling with his eyes to the abode of Death. The gods then scattered flowers upon Krishna in worship. (15) After thus having killed the one with the big hump entered He, that feast to the eyes of the gopîs, while being praised by the twiceborn, the cowherd village together with Balarâma.
(16) With the demon Arishtha being killed by the Worker of Miracles, Krishna, spoke then to Kamsa the powerful sage Nârada who had the vision of God: [see 1.6: 25-29] (17) 'The girl of Devakî is Yas'odâ's daughter and Krishna and also Balarâma, the son of Rohinî, are from Vasudeva, who fearfully placed them in charge of his friend Nanda; they were the two who actually have killed your men.'
(18) Hearing that did the lord of Bhoja, in his senses disturbed of anger, take up a sharp sword to kill Vasudeva. (19) Nârada withheld Kamsa [thus in saying ] that Vasudeva's two sons would bring about his death and with that in mind put he him and his wife in iron shackles [see also 10.1: 64-69]. (20) After the deva-rishi had left addressed Kamsa the demon Kes'î in order to send him after Them: 'You're the one to kill the two of Râma and Kes'ava'.
(21) Then he summoned for Mushthika, Cânûra, S'ala, Tos'ala and such, his ministers and his elephant keepers, to whom the king of Bhoja said: (22-23) 'Dear mates, Mushthika and Cânûra, please listen to this o heroes. It turns out that the cowherd village of Nanda is where the two sons of Ânakadundubhi are living. My death was predicted to happen by [the hands of] Krishna and Balarâma. If we get Them to come over here for a game of wrestling you have to kill Them. (24) Build a ring and various stages surrounding it - all subjects in and outside the city should witness how They voluntarily participated in the competition. (25) O elephant-keeper, by you my good man, should the elephant Kuvalayâpîda be taken to the entrance of the arena where my enemies are to be destroyed. (26) Commence according the injunctions the bow-sacrifice on the fourteenth [Caturdas'î] of the month and offer in sacrifice the right kind of animals to the Lord of the Spirits [S'iva], the graceful one. '
(27) Thus having issued his orders called he, cunning as he was in the art of securing his personal interest, for Akrûra ['the one not cruel'], the most eminent Yadu. He took his hand into his own and said: (28) 'Dear master of charity please do me a favor. With all respect, there is no one among the Bhojas and Vrishnis to be found who is as merciful as you. (29) Therefore I depend on you, o kindness, who always carries out his duties soberly, just like Indra, the mighty king of heaven, who achieved his goals by taking shelter of Lord Vishnu. (30) Go to Nanda's cowherd village where the two sons of Ânakadundubhi live and bring Them without delay here on this chariot. (31) The two of Them have, by the gods under the protection of Vishnu, been sent to bring about my death; bring Them together with the gopas headed by Nanda over here, and tell them to take gifts of tribute with them. (32) Brought here I'll have Them killed by the elephant that is as mighty as the time itself, and if They escape from that, will my wrestlers as strong as lightning put an end to Them. (33) And with the two of Them dead will I next kill the pained relatives of whom Vasudeva is the leader: the Vrishnis, Bhojas, and the Das'ârhas [see again 10.1: 67]. (34) With my old father Ugrasena I will deal the same way, he who is so greedy for the kingdom and his brother Devaka and my other enemies. (35) And thus, o friend, will those thorns in this world be destroyed. (36) With my elder relative [father-in-law] Jarâsandha and my dear friend Dvivida and S'ambara, Naraka and Bâna, who indeed are of a strong friendship for me, will I, killing all those conspiring sura kings, enjoy this earth. (37) And now, with this knowledge, bring me quickly the young boys Râma and Krishna to attend here to the bow-sacrifice and to respect the glory of the Yadu capital [of Mathurâ].'
(38) S'rî Akrûra said: 'O King, your way of thinking to clear out the disagreeable is conclusive; one should act with an equal attitude in respect of the perfect and the imperfect, it is destiny after all that produces the results. (39) The common man, even though struck by providence, fervently acts to his desires and is confronted with happiness and distress, nonetheless will I do as you ordered.'
(40) S'rî S'uka said: 'Thus instructing Akrûra and also sending off his ministers entered Kamsa his quarters and returned Akrûra to his own residence.'
Kes'î and Vyoma Killed and Nârada Eulogizes Krishna's Future
(1-2) S'rî S'uka said: 'Then as sent by Kamsa [in 10.36: 20] was there Kes'i, a huge horse that, with his hooves ripping open the earth and with the speed of mind scattering the clouds as well the celestial carriers of the gods, with his manes and neighing frightened everyone. The SupremeLord stepped, in response to the stir of the clouds created by his tail and his whinnying which terrified His cowherd village, thereupon forward to fight and called for Kes'î who searching for Him was roaring like a lion. (3) When he, hard to conquer and approach and agressive with a mouth wide open swallowing the sky, saw Him before him, rushed he furiously forward to attack the lotus-eyed Lord with his legs. (4) Dodging that seized the Lord of the Beyond, alert to it, him with His arms by the legs to whirl him around indifferently and throw him at a distance of a hundred bow lengths, standing there just like the son of Târkshya [Garuda] throwing a snake. (5) He regaining his consciousness rose in bitter rage and ran, opening wide [his mouth], fast for the Lord who on His turn with a smile put His left arm in his mouth like a snake in a hole. (6) As Kes'i's teeth came in touch with the Lord His arm fell they out as if they had come in contact with a redhot iron and swelled the arm of the Supreme Soul having entered his body up like a sick belly [of dropsy] in neglect. (7) With Krishna's arm thus expanding was his breath arrested and fell he, kicking his legs, perspiring all over, rolling with his eyes and excreting feces, lifeless down to the ground. (8) The Mighty-armed One retracting His arm from the dead body that looked like a cucumber [karkathikâ], was, as unassuming as he was in His effortlessly having killed His enemy, from above worshiped by the gods with a rain of flowers.
(9) The devarishi [Nârada], the most exalted devotee of the Lord, o King, said in private to Krishna who is so effortless in His actions this: (10-11) 'Krishna, o Krishna, o Vâsudeva, immeasurable Soul, o Lord of Yoga, o Controller of the Universe, o shelter of each, o You master and very best of the Yadus; You alone are the Soul of all living beings who like fire hidden in firewood resides within the heart as the Witness, the Controller, the Supreme Personality. (12) As the Refuge of the Intelligence of the Spirit Soul You first produced, by Your energy, the modes of nature and through these [then] this thruth [of the Universe], to the drive of which You create, destroy and maintain as the Controller. (13) You, this one [creator] Himself, have in order to protect the saintly descended for the destruction of the demons [Daityas], wildmen [Râkshasas] and tormentors [Pramathas] who impose as leaders. (14) To our fortune have You sportfully killed this demon that assumed the form of a horse of whose neighing the vigilant gods terrified abandoned heaven. (15-20) The day after tomorrow, will I see Cânûra, Mushthika and other wrestlers as also the elephant [Kuvalayâpîda] and Kamsa been killed by You, o Almighty One. Thereafter will follow [the demons] S'ankha, [Kâla-]yavana and Mura as well as Naraka and will You steal the pârijâta flower and defeat Indra. In Dvârakâ will You, o Master of the Universe, be known for marrying the daughters of the heroic [kings] with the gift of Your valor, the deliverance of King Nriga from his curse, capturing the jewel named Syamantaka together with a wife and presenting the dead son of a brahmin [SândîpaniMuni] from Your abode [of death]. Next will You kill Paundraka, burn down the city of Kâs'î [Benares] and see to the demise of Dantavakra and the king of Cedi [S'is'upâla] during the great sacrifice [see also: 3.2: 19, 7.1: 14-15]. About these and other great feats that I will see performed by You as You stay in Dvârakâ will the poets on this earth be singing. (21) Then will I see You as the charioteer of Arjuna with whom You assume the form of Time with the purpose of effectively bringing about the destruction of the complete of the armed forces of this world. (22) Let me approach [You who are] this Supreme Lord, full of the purest spiritual awareness, who in His original identity is completely fulfilled, whose will in none of His exploits can be thwarted and who by the power of His potency is always elevated above the flow of the things happening with the modes of the illusory, material energy. (23) For You, the Controller self-contained, who by the creative potency of Your own Self has arranged for an unlimited number of specific situations so that You could enact and now have taken upon Yourself [the burden of] humanity divided [in warfare], I do bow myself down, You the Greatest of the Yadus, Vrishnis and Sâtvatas.'
(24) S'rî S'uka said: 'The most eminent sage among the devotees thus respectfully of reverence for Krishna, the leading Yadu, received permission to leave and went away being elated of having seen Him. (25) And Govinda, the Supreme Lord who in a fight had killed Kes'î, tended the animals together with the cowherd boys who were so pleased about Him bringing happiness to Vraja. (26) One day, when the gopas were grazing the animals, enacted they at the hillside games of hide and seek playing cops and robbers. (27) In that game were some the thieves, some were the herds while others of them, o King, to that acted as the unsuspecting sheep. (28) A son of the demon Maya named Vyoma ['the sky'], a powerful magician, assumed the disguise of a gopa and engaged in the game as one of the many thieves. Thus he led away almost all the ones who acted as the sheep. (29) One by one threw the great demon them in a mountaincave of which he blocked the entrance with a boulder so that only four or five remained. (30) Finding out what he was doing seized Krishna, the leader of the gopas and shelterer of the saintly, him without mercy just like a lion would seize a wolf. (31) The demon resuming his original form that was as big as a mountain by all means wanted to free himself, but held tightly in His grip was he debilitated not capable of doing so. (32) Holding Him fast with His arms forced Acyuta him to the ground and while the gods in heaven were watching killed He him like he was a sacrificial animal [strangled him thus]. (33) Breaking through the blocked entrance of the cave freed He the gopas out of their awkward position and returned He, under the praises of the gopas and the gods, to His cowherd village.'
Akrûra's Musing and Reception in Gokula
(1) S'rî S'uka said: 'Akrûra with his spirits high spending the night in the city of Mathurâ [after 10.36: 40], then mounted his chariot and set off for Nanda's cowherd village. (2) On his way experienced he an exceptional amount of devotion for the greatly fortunate lotus-eyed Personality of Godhead and thought he thus like this: (3) 'What good works have I done, what severe penance did I suffer or of what other worship was I that I today may see Kes'ava? (4) My reaching the presence of the One Praised in the Verses is, I think, for someone with a worldly mind as difficult to achieve as the chanting of the Vedas is for someone of the lowest class. (5) But enough of that, even for a fallen soul like me there is a chance to have the audience of Acyuta; sometimes does someone pulled along by the river of time reach the other shore! (6) Today has the impure been uprooted and bears my birth indeed fruit, for it are the lotuslike feet of the Supreme Lord meditated upon by the yogis that I am going to respect. (7) Kamsa sending me here indeed did me a great service by obliging me to look for the feet of the Lord who descended into this world; it is by the effulgence of His rounded toenails that in the past many succeeded in freeing themselves from the hard to overcome darkness of a material existence. (8) It is they [those feet], worshiped by lord Brahmâ, S'iva, the other demigods, by S'rî the goddess of fortune, the sages and the devotees, with which He for tending the cows with His companions moved about in the forest that was marked by the kunkuma from the breasts of the gopîs. (9) For certain will I behold the beautiful cheeks and nose, the smiles and glances of His reddish lotuslike eyes and the hair curling around the face of Mukunda; indeed are the deer passing me to the right [an auspicious omen]! (10) No doubt will I today enjoy the direct sight of Vishnu, will I perceive the Abode of Beauty, who by His own desire to diminish the burden of this earth has assumed the form of a human being. (11) He, though being a witness [like me] to the true and untrue, is void of I-ness and has by that personal potency of His dispelled the darkness and bewilderment of an existence in separation [see also 2.5: 14, 2.10: 8-9, 3.27: 18-30 and 10.3: 18]; it is He, who works from the inside out, who by the created beings who manifest themselves when He casts His glance upon the material energy of His creation only indirectly can be seen through the vital airs, senses and intelligence in their bodies [see also 2.2: 35]. (12) The auspicious words, joined with the qualities, activities and the incarnations [of Him and His expansions], destroy all sins in the world and give life, beauty and purity to the entire universe, while words void of these are considered as things beautiful on a corpse. (13) And now has descended indeed in His own dynasty of loyals [Sâtvatas] He who maintains the codes, He who as the chief of the immortals creating delight spreads His fame being present in Vraja as the Controller of whose all-auspicious nature the godly sing. (14) For certain will I today see Him, the destination and spiritual master of the great souls of all three worlds, the real beauty and great feast to all who have eyes, He who exhibits the form that is the desire of the goddess, who is my safe haven of whom all dawns became His auspicious presence. (15) The moment I alight from my chariot to respect the feet of the two Lords, the Principal Personalities to whom even the yogis meditating hold on for their self-realization, will I bow down before Them as also to the friends living with Them in the forest. (16) And having fallen at the base of the feet will the Almighty place upon my head His very own lotuslike hand that makes one unafraid of the serpent of time of whose swift force the people greatly disturbed search for shelter. (17) Putting into that hand a respectful offering attained Purandara [see 8.13: 4] and Bali [see 8.19] as well rulership [the position of Indra] over the three worlds; it is that hand which, during the pastime in contact with the ladies of Vraja, fragrant like an aromatic flower wiped away the fatigue [see 10.33]. (18) Toward me, though being a messenger of Kamsa, will Acyuta develop no attitude of enmity; He is the overseer of everything who inside and outside the heart is the Knower of the field [of the body, see B.G. 13: 3], the Knower who with a perfect vision sees whatever that is sought and tried. (19) Fixed at the base of His feet with joined palms will He look upon me smiling affectionately so that with the immediate eradication of all contamination by His glance I will be freed from doubt and achieve intense happiness. (20) As the best of friends and a family member having Him exclusively as my object of worship, will He embrace me with His two large arms whereupon as a result of which my body instantly will become sanctified and my karma-given bondage will slacken. (21) When I, head down and palms joined, have achieved the physical contact, will Urus'rava ['the Lord of Great Renown'] address me with words like 'O Akrûra, dearest relative' and will thus because of the Greatest of All Persons my birth be a success; indeed is he whose birth is not honored like that to be pitied! (22) No one is His favorite or best friend, nor is anyone indeed disliked, hated or contemptible to Him either [see B.G. 9: 29] and still does He reciprocate with His devotees [see also 10.32: 17-22] for they are just like [desire-] trees from heaven that resorted to give whatever is wished for [see vaishnava pranâma]. (23) Furthermore will His elder brother, the most excellent Yadu, smiling at me standing there with a bowed head embrace me, take hold of my hands and take me into His house to receive me with all respects and inquire how Kamsa fares with the members of His family.'
(24) S'rî S'uka said: 'Thus on his way with his chariot pondering over Krishna reached the son of S'vaphalka [see 9.24: 15] the village of Gokula as the sun was setting behind the mountain, o King. (25) The prints of His feet, of which the rulers of all worlds hold the pure dust on their crowns, saw he in the earth of the pasture: a wonderful decoration distinguished by the lotus, the barleycorn, the elephant goad and so on [see also 10.16: 18 and 10.30: 25*]. (26) The ecstasy of seeing them exited him greatly, made his hair stand on end and filled his eyes with tears; getting down from his chariot he rolled himself in the prints exclaiming: 'Oh this is the dust from my masters feet!' (27) This is what of all embodied beings is the goal of life: to give up the pride, fear and sorrow from being commanded [by mâyâ] when one has within one's sight the signs of the Lord that one hears about and so on [see 7.5: 23-24].
(28-33) In Vraja he saw Krishna and Râma, who with their eyes that looked like autumnal lotuses were going to where the cows were milked, wearing yellow and blue clothes. The two shelters to the goddess were bluish-dark and fair skinned youngsters most beautiful to behold with mighty arms, attractive faces and a gait like that of an elephant. With Their feet marked by the flag, bolt, goad and lotus did the great souls with Their smiles and glances full of compassion beautify the cow pasture. They whose pastimes were so magnanimous and attractive were freshly bathed and wore jeweled necklaces, flower garlands, had Their limbs anointed with auspicious, fragrant substances and were spotless in their apparel. The two original, most excellent persons, who are the Cause and